Jvalamalinikakshipta-vahniprakara-madhyaga 2 comments

Sri Matre Namaha

Jvalamalinikakshipta-vahniprakara-madhyaga – The Seventy One name in Lalitha Sahasranamam.

Jvalamalinikakshiptavahnipraharamadhayaga

She who is in the middle of the fort of fire built by the Goddess Jwalamalini

jvalamalinikaksiptasya vahni prakarasya madhyam gacchati sa

She resides in the middle of the fortress of fire constructed by Jvalamalini

Jvalamalini is the Nitya deity of the 14th day of the Lunar month. In the BrahmndaP, the devi asks
Jvalamalini to construct a fortress of fire.

Jvalanam malikanam akspitanam vahniprakaranam madhyaga

She is in the midst of the blaze of fire which destroys the darkness of ignorance.

Here the word Jvala=fire, Mala= garland, aksiptah = produced, vahniprakara = sparks of fire,
madhyaga = who is seated in the midst. Though the Jnani is subject to the cycles of creation,
preservation and destruction there is no break in experience of unity with self. This seeming
inconsistency is explained by this name.

As a Seer, She is in the midst of a blaze of fire,which destroys the darkness of ignorance. She, also as
a creator, is in the midst of sparks (vahniprakara) which are thrown forth. She is like one who is
standing between two combatants. Yet, she herself is unaffected. Though by the actions of creations
etc., modifications arise, yet she remains unchanged. The same thing is described in the
Spandasastra. (karika 14) which in short means that though by action manifested as the universe in
the form of sparks, flame etc., perishes, the wiseman who is the fire of consciousness, who is the
brightness of the five and who is brightness itself never perishes

jvalamalinikasu (=saktitrikoneshu) kspitanam vahini prakaranam (= sivatrikonanam) madhye tishthi

Jvalamalinika means the five angles of sakti (saktitrikonas) and the word vahniprakara= the four
angles of Siva. So, the name according to this interpretation means residing at the center in the form
of bindu in the midst of the five sakti angles and the four Siva angles, equally partaking of the
essence. The Yohr says, “when Devi had created the five energies and (Siva) the four fires, the cakra,
i.e., Sricakra came into existence by their union.

Jvalamalini, one of the thithi nitya devis constructed a fortress of fire and Lalitha resides in the
centre of this fortress. Thithi Nitya Devis are the goddesses of each lunar day. From full moon to new
moon we have 15 days in between and the 16th day will be either full moon day or new moon day.
Each of these 15 days is called a thithi and each such thithi has a goddess. Jvalamalini is the goddess
of 14th thithi, called chaturthasi. Lalithambigai is called maha nitya representing both full moon and
the new moon (16th day). These goddesses are worshiped in the inner most triangle of Sri Chakra,
five on each side of the triangle.

During the war with Bhandasura, Lalitha asked Jvalamalini to construct a huge fort of fire to protect
Her army. Jvala malika means the five shakthi triangles of Sri Chakra, akshipta means mixed, vahni
prakara means the four Shiva triangles of Sri Chakra and madhyaka means resides in the middle.
Lalitha resides in the middle of the five Shakthi and four Shiva konas or triangles. This point is called
bindu or a dot. Jnani is a wise man as he is the knower of the Brahman. That is why Krishna said He
likes jnanis. They have also to undergo the cycles of birth and death, as they have not yet merged
with the Brahman. But in each of their births, these jnanis continue to realize the Brahman. As a
jnani, he is in the midst of flames of fire, which destroys ignorance (by its light). Jvalamala means
garland of fire. Jnani who is wearing this garland of fire, realised the Brahman. The garland of fire
around his neck destroys the darkness of ignorance. When jnani realizes the Brahman this means he
is aware of the creator of this universe, as Brahman is the creator.

Vahniprakra means in the midst of fire. Here we have two objects. One is the jnani and the other is
the flames of fire. The sparks that come out of the fire exist for some time and then turn into ashes.
But the fire, from which such sparks originate continue to remain and witness the birth, sustenance
and destruction of the sparks that originated from it. The flame of fire is merely witnessing the
activities of the sparks, without itself partaking in the activities of the sparks. The fire is compared to
the Brahman that remains unaffected by any actions and continues to remain as a mute spectator,
witnessing the actions happening around. This concept is more fully described in ‘Spanda karika’. It
says that there are two stages – one is doer who is also known as the subject and another is the
deed which is also known as the object.

Out of the two, deed is perishable as it is an object (sparks of fire), the subject is or the doer is not
perishable (the flames of fire). We have already discussed in detail about subject and object. Shiva
Sutra also confirms the stage of such jnanis. It says these jnanis are like Shiva, but remain in a body
that is perishable, retaining their consciousness with Shiva. His physical body is the only difference
from him and Shiva.The jnani who experiences such pure consciousness does not depend upon any
objects for his sustenance. This means that a jnani does not depend on anything for his survival as
long his consciousness is with Shiva. This consciousness is food for him. The deeper meaning of this
nama is that Lalitha performs all the three acts, creation, sustenance and dissolution. Though She is
the cause for all the three acts, She does not participate in any individual action and remains as a
witness to the actions. These are the qualities of Brahman; hence She is portrayed as Brahman itself.
More importantly, a jnani does not depend on or concerned with any external factors, nor is he
associated with such factors as his awareness is about the Brahman only.

Jwalamalini means ‘one wears a garland of bright flame’. Jwalamalini is one of the most popular
Yakshis. She is associated with the powers of mantras and yantras. She carries a chakra, trishul,
pennant with fish ensign, bow and arrow, ‘pasa’ rope, fruit and vara mudhra. She wear a crown with
burning flames.Goddess Jwalamalini is none but the divine energy of Lord Shiva. So powerful is Her
form that even the gods fear Her and great Yogis crave to perform Her Sadhana in order to banish all
obstacles in the path of spiritual development. Yet it is a fact that the Sadhana of the Goddess
Jwalamalini has long remained under the cover of secrecy. Gurus would give its knowledge only to
the most deserving disciples. Jwalamalini is one of the 15 nithya devis.

The fifteen Nityas are the rays of the Supreme Adya Nitya or Maha Nitya, who is none other than
Paraabhattaarikaa Mahatripurasundari. Though the fifteen Nityas resemble Maha Nitya, it is only
this great Parashakti, who is ever united with Sri Kameshwara, the supreme Brahman.

Sri Parashakti becomes fivefold in the Bhutas, air, ether, fire, water and earth and by association of
each of these with the three Gunas; there are the fifteen Nitya Shaktis who are rayed forth from her.
They also represent the Tithis from Pratipat to Purnima or Amavasya. In Srichakra, they are located
in the Moola triangle, five at each side of the triangle. To obtain the grace of Sri Rajarajeshwari, the
transcendent sixteenth Nitya, it is very much necessary to appease these fifteen deities. The Sadhaka
of the fifteen Nityas becomes the abode of Siddhis and happiness. He is cheerful of mind, charitable,
merciful, pleasing in appearance, forgiving, contented, free from all anxieties, wealthy and filled with
the bliss of the self. He is the possessor of various Siddhis like Khadga, Paduka, Anjana, Nidhi, Bila
and control over Devas, demons, Yakshas, Vetalas, Chetakas, nine planets, five elements and so on.
The sixteen vowels of the Matrika represent the sixteen Nitya Shaktis. The consonants, 36 in number
(considering them severally and as a group), represent the 36 Tatvas. The nine groups into which the
letters are divided are the nine Nathas or the great Srividya gurus. The Nityas are identical with the
universe, Srividya, Srichakra, Sri Lalita, Guru and the Self. The climax of the Nitya worship is in Para
Homa, which marks the sudden revelation of Sri Maha Shodashi Nitya.

Sri Kameshwari

Kameshwari is the first Nitya and is the fulfiller of desires. She is lustrous red like ten million rising
suns, wears a bright crown of red rubies and is adorned with throat ornaments, necklaces, waist
chains and rings on her hands and feet. Her ornaments are set with gems. Her raiment is red. She is
six-armed and three-eyes and carries the crescent of moon on her head. Her face is lit up with a soft
smile and her eyes are merciful. She carries in her hands, a bow of sugarcane, arrows of flowers,
noose and goad and a cup made of gems filled with nectar. She makes the gesture of granting boons.

Worship of Sri Kameshwari bestows one with happiness, wealth, family congeniality and mental
peace, besides liberation of the soul. By destroying diseases, she protects the mankind with good
health.

Her mantra is: “OM kAmeshwaryai vidmahe nityaklinnAyai dhImahi tanno nityA prachodayaat.”

Sri Bhagamalini

Sri Bhagamalini is beautiful and red, of smiling countenance, three-eyed, six-armed and seated on a
lotus. She carries the night water lily, noose, and sugarcane bow in her left hands. In her right hands,
she holds a lotus, goad and flowery arrows. She emits a crimson hue from her radiating body.

She gives her Sadhaka, the power to attract the three worlds. She also renders the strength required
to win over enemies. In case of women, she protects the pregnant ladies for a safe delivery and
prevents abortions and premature births. She grants fertility to couples.

Her mantra is: “OM bhagamaalinyai vidmahe sarvavasha~Nkaryai dhiimahi tanno nityaa
prachodayaat.”

Sri Nityaklinna
Sri Nityaklinna is red with red raiment and smeared with red sandal paste. Three eyes enhance the
beauty of her eyes. On her forehead are beads of sweat shining like pearls. Above it is the half-
moon. In her four hands, she holds noose, goad, drinking cup and the gesture of Abhaya. She is
seated in the middle of a lotus, listless with desire. She is bedecked with ornaments studded with
precious stones.

Couples who worship her will be very congenial. She fills love and affection in word and deed. Amba
grants a feeling of unity in the family i.e. parents and their children will show mutual love and
affinity. He who attains her Siddhi is said to become more beautiful than Manmatha.

Her mantra is: “OM nityaklinnaayai vidmahe nityamadadravaayai dhiimahi tanno nityaa
prachodayaat.”

Sri Bherunda

Sri Bherunda has a body that shines as if made of molten gold. She has three eyes and her face is lit
with a radiant smile. She is adorned with ornaments of celestial beauty, with earrings, necklace,
armlets, waist-chain and rings on hands and feet. She carries the noose, goad, shield, sword, mace,
thunderbolt and bow.

The very remembrance of her name frees one from the evil effects of the three kinds of poison:
Sthavara (from trees and herbs), Jangama (from serpents and other animals) and Kritrima (artificially
prepared). Chanting her mantra using a mala made of Abrus easily pleases her.

Her mantra is: “OM bherunDaayai vidmahe viShaharaayai dhiimahi tanno ntiyaa prachodayaat.”

Sri Vahnivasini

Sri Vahnivasini shines with the beauty of early youth. She is lustrous like burning gold. Her lotus face
with three eyes is lit by a gentle smile. She is eight-armed and dressed in yello silk with ornaments
made of ruby. Such is the strength of the rays of the rubies on her diadem that they make the
surrounding region ruddy. Anklets and waist-chains of gems, pearls and other ornaments enhance
her radiance. In her left hand she holds a red lotus, a conch, a bow of red sugarcane and full moon.
In her right hand, she holds a while water lily, a golden horn, flowery arrows and a citron. She is
surrounded by Shaktis on all sides.

A Sadhaka who obtains her Siddhi can by simple utterance of her mantra, subject the three worlds.
Amba bestows physical radiance, renders all worldly attainments and makes one unparalleled in the
three worlds.

Her mantra is: “OM vahnivaasinyai vidmahe siddhidaayinyai dhiimahi tanno nityaa prachodayaat.”

Sri Vajreshwari

Sri Vajreshwari is seated at her ease on her Chakra consisting of a triangle, hexagon, lotuses and
Mahapura, placed on a magnificent throne. This throne in turn is located on a golden boat flowing in
an ocean of blood. She has four arms and three eyes. She is red, attained in red raiment, surrounded
with red unguent and garlanded with red flowers. On her head is a diadem of lustrous rubies. In her
hands, she carries noose, goad, sugarcane bow and arrows of pomegranate flowers.

She looks upon her Sadhaka with a cooling grace of mercy. She is the destruct tress of the dense
Evils, boundless like the ocean. The Siddhi of her mantra grants freedom from Aviveka. On the
physical plane, she destroys all evils and troubles faced by the Sadhaka.

Her mantra is:” OM mahaavajreshwaryai vidmahe vajranityaayai dhiimahi tanno nityaa

prachodayaat. “

Sri Shivaduti

Sri Shivaduti has eight arms and is bright like the midday sun in summer. She is garbed in red
raiment and wears different kinds of ornaments on different parts of her body. There are the nine
great gems in her diadem. Her face is filled with a gentle smile. She is surrounded by great Rishis
who are busy singing her praise. In her left hands, she carries a horn, shield, mace and a cup made of
gems. In her right hands, she holds sword, goad, axe and a lotus.
She is the destroyer of wickedness and is ever eager to grant the pleasing objects of desire to her
Sadhakas and devotees. She annihilates injustice and unrighteousness. She fulfills all righteous
desires – material and otherwise. She leads Sadhaka to the state of Shiva.

Her mantra is: “OM shivaduutyai vidmahe Shiva~Nkaryai dhiimahi tanno nityaa prachodayaat. “

Sri Tvarita

Sri Tvarita is the quickest to grant fruit to her Sadhaka compared to any other goddess. She is of
auspicious form in the first flush of youth and of dark complexion. She has three eyes and four hands
and her beautiful lotus-like face smiles gently. She is clad in new leaves. She is adorned with eight
fierce and great serpents. On her head is a crystal crown with a crest of peacock’s feather. Her arms
are adorned with bangles made of beautiful peacock’s tail feathers. Strings of Gunja berries hand
round her throat. Her breasts are smeared with red sandal paste. She holds in her four hands, noose,
goad and Mudras of Vara and Abhaya. She is seated on a golden throne, surrounded by lions and
bears.

She grants education, health, wealth, physical radiance and long life. She protects from poisonous
attacks and poverty. Her Sadhaka becomes capable of even enchanting the celestial nymphs.

Her mantra is: “OM tvaritaayai vidmahe mahaanityaayai dhiimahi tanno nityaa prachodayaat.”

Sri Kulasundari

Sri Kulasundari is propitious, supremely kind and blissful with twelve arms and six lotus-like faces
which smile sweetly and with three eyes in each face. She is red, seated on a red lotus and is
smeared with blood. Her raiment and ornaments are also red and is surrounded by Shaktis also red
in color. Her crown is bright with priceless gems and rubies, earrings, neck-chains, armlets, waist-
chains and anklets heighten her own brightness. On her beauteous breasts are clusters of red gems.
In her are all the words of the Vedas. In her right hands, she carries a rosary of coral beads, a lotus, a
Kamandalu, a drinking cup made of gems, full of wealth, a citron and Vyakhya Mudra. In her left
hands are a book, red lotus, a golden pen, a garland of gems, a conch shell and vara Mudra. Devas
and sages who sing her praises surround her.
She grants knowledge to her Sadhaka and makes him Sarvajna (all-knowing). She makes one equal to
Hayagriva in scholarship. To obtain knowledge, wealth and annihilation of enemies, she should be
respectively meditated upon as being crystal white, golden and smoky dark blue colors.

Her mantra is: “OM kulasundaryai vidmahe kaameshwaryai dhiimahi tanno nityaa prachodayaat. “

Sri Nitya

Sri Nitya controls all moving bodies and by her, all Jivas dwell in their bodies. She is the Chaitanya in
all. She is the deity who presides Dakini and the other Yoginis in the six Chakras in the body. Colored
like the rising sun, she bears on her head a luminous crown. Her face is lit by a soft smile. She is
dressed in red raiment and adorned with red rubies. She has three eyes and twelve hands. With her
right hands, she carries the noose, white lotus, sugarcane bow, shield, trident and the Mudra of
vara. She carries goad, book, flowery arrows, sword, skull and Abhaya Mudra in her left hand. Her
Shaktis are countless and form a complete circle around her.

She grants Vaksiddhi to her Sadhaka by which he can give boons or curse others. He achieves
khechari Siddhi by her grace. Besides she is also the granter of supreme physical strength.

Her mantra is: “OM nityaa bhairavyai vidmahe nityaa nityaayai dhiimahi tanno nityaa prachodayaat.”

Sri Nilapataka

Sri Nilapataka is sapphire-blue in color with five faces and three-eyes in each, and ten hands. Her
face is sweet and smiling. She is clad in red raiment and her hand is adorned with lustrous gems. She
is decked mostly with pearls. Clusters of gems are on various parts of her body. In her left hands, she
carries the goad, the banner, and shield, a bow made of horn and makes vara Mudra. In her right
hands, she carries the goad, the Shakti weapon, sword, and arrows and makes Abhaya Mudra. She is
seated on a lotus and surrounded by countless Shaktis resembling herself.

She grants victory in battle and success in trade. She also grants success in exams, interviews and
court cases.
Her mantra is: “OM niilapataakaayai vidmahe mahaanityaayai dhiimahi tanno nityaa prachodayaat.”

Sri Vijaya

Sri Vijaya Nitya has a body lustrous red like that of the rising sun. She has five smiling faces in each of
which are three eyes and she has ten hands. Her raiment is yellow. She bears a brilliant crown and
on her forehead a crescent moon. She is decked with all kinds of ornaments. In her left hands, she
carries conch, noose, shield, bow and white lily. In her right hands, she carries Chakra, goad, arrows
and a citron fruit. When she is invoked for the purpose of victory over an enemy, she is terrific in
appearance but in daily meditation, she is conceived in a benignant aspect. She is seated on a lion
and is surrounded by Shaktis seated on tigers.

A self-controlled Sadhaka who worships her in her Chakra becomes happy in every way. She also
grants success in debates.

Her mantra is: “OM vijayaadevyai vidmahe mahaanityaayai dhiimahi tanno nityaa prachodayaat.”

Sri Sarvamangala

Sri Sarvamangala is all-beneficent and grants khechari Siddhi to her Sadhaka. She is of golden
complexion, decked with pearls and rubies and bears a ruby crown on her head. Her eyes, full of
mercy, are the sun and the moon. She is seated on a lotus. She holds a citron in her right hand and
with her left hand, grants wealth and desires to her devotees by vara Mudra. She is surrounded by
Shaktis, countless in number, who resemble herself. She is also surrounded by the Surya, Chandra
and Agni Kala Devis. Her Moola mantra undergoes 9216 variations. However, these secrets have to
be learnt from a Guru.

She grants progress, both in the materialistic and spiritual worlds. She safeguards her devotees
during journey.

Her mantra is: “OM sarvama~Ngalaayai vidmahe chandraatmikaayai dhiimahi tanno nityaa
prachodayaat.”
Sri Jwalamalini

Sri Jwalamalini Devi is lustrous like flaming fire and resplendent with her ruby crown. She has six
faces and twelve arms and is decked with all kinds of adornment. She holds in her hands, the noose,
goad, sword, shield, bow, arrows, mace, tortoise, spear and fire. She also makes the gestures of vara
and Abhaya. Her lotus-like faces, each of which has three eyes, are illumined by a sweet smile.

The Devi can be invoked in a boy and girl and can be made to answer relating to the past, present or
future. Invoking her in sanctified water and consuming the same will rekindle the digestive fire. She
also grants Vedha, Akarshana, Santapa, Vashya and Avesha Siddhis. She destroys all enemies and
gives unheard financial gains.

Her mantra is: “OM jwaalaamaalinyai vidmahe mahaajwaalaayai dhiimahi tanno nityaa
prachodayaat.”

Sri Chitra

Sri Chitra is lustrous like the rays of the rising sun, decked with jewels made of nine kinds of gems,
which are also set in her crown. She has four arms and three eyes and is clothed with a wonderful
silken garment of variegated color. A pure smile illumines her face. She is all-bliss and ever existent.
She grants all desires. In her four arms, she holds the noose, the goad, vara and Abhaya Mudras.

Chitra grants wealth and self-knowledge (Atmalabha) to her Sadhaka. Her Sadhaka is able to
subjugate others to his won way of thinking. She showers her devotee with sudden riches like
treasure-troves, lottery etc.

Her mantra is: “OM vichitraayai vidmahe mahaanityaayai dhiimahi tanno nityaa prachodayaat.”

Such is the power of the nithya devis and the importance of these devis is revealed here to have a
better understanding of lalithambika the Mother.
Kamakshi Devi
7/7/2012

GODDESS KAMAKSHI: Embodying the autonomy of

nature, She is defined as the Supreme Goddess of Beauty and
Tranquility. Mother is an incarnation of Goddess Shakti. As
Lord Shiva’s wife, She known as Kamakshi in South India
and Kamakhya in the East. The name means ‘the desirable
one’ or literally ‘one whose eyes are full of desire.’ Shiva,
opened His third eye to destroy Kama, the God of Love. What
Shiva destroys and resists ends up becoming his better half –
all with a twist! It is believed that Kamakshi annihilated the
demon that arose from the ashes of Kama.

The description in Lalitha Sahasranama, the central text of

Shakti worshippers of Kamakshi is ‘She whose eyes awaken
desire; She who has beautiful eyes.’ With such eyes,
Kamakshi is said to have enchanted Siva, the hermit God and
ensuring participation in worldly life. Goddess Kamakshi
bestows prosperity, knowledge, fame and good progeny
expeditiously in abundance.

DEPICTION: In South Indian temples, the relationship

between Kama and Kamakshi is glorified. Her symbols are
associated with the God of Love. She is depicted as a
beautiful woman seated on a lotus dressed in red color sari
and is adorned with gold jewels, gems and pearls. She has a
radiant face and four arms. She carries a noose, goad and
parrot on the top left and top right hands, a lotus and a bow of
sugarcane on her left and bottom right hands. She has
enchanting eyes. She has ‘ka’ and ‘ma’ as her eyes. ‘Kaa’
refers to Saraswathi and ‘Maa’ refers to Saraswathi; so she
has Lakshmi and Saraswathi as her eyes. ‘Ka’ may also
represent Kanchipuram. In the Kanchi temple, Goddess
Kamakshi is in sitting in ameditative yogic posture, the
Padmasana. She has a Chandraperai – the shape of a moon
like structure.

TEMPLES AND PEETA: She is the goddess who sits on the

Shri Chakra and considered to be the representation of Shri
Vidya. She is also known as Lalitambika and Tripurasundari
in some regions of India. The main abode of Kamakshi is the
Kamakshi Amman temple at Kanchipuram. Other important
forms of Tripurasundari are Meenakshi of Madurai,
Akiladeswari of Tiruvanaikaval and Vishalakshi of Varnasi.
‘Kanchi Kamakshi, Madurai Meenakshi, Kasi Visalakshi’ is a
cliché attributed to Goddess Kamakshi and all are Saktis par
excellence.

Kanchi is said to be the most powerful peeta of Devi. It is also

said to be the navel of the world from which the Nadis emerge
and spread to the rest of the body. ‘Nadis are invisible non-
atomic channels through which Prana moves along with
Kundalini, who upon awakening the fire in Muladhara
Chakra, sun in Anahata and moon in Sahasrara’.

WORSHIP: Yoni puja means womb worship and this is the

cornerstone of Kamakshi worship. She is worshipped in the
form of a womb, a cleft in the rock, from where once a year a
red fluid flows out following the first rain in June. But then,
she is not Kama. Kama churns our passion for pleasure;
Kamakshi arouses passion for the world at large. As Goddess,
She is equal in stature to Shiva. Kama is merely a deva. Yoni
puja can be taken both literally or metaphorically.

The world worships mothers and Mother. In a male dominated

society, worship of women in nearly all cultures is associated
with procreative abilities. Human life is created by women.
The red colour is also associated with women worship. It
symbolizes red seed or menstrual blood that flows from a
healthy body of a fertile woman not quick with child.

Metaphorically, the womb represents Prakriti or nature, the

material world and the fluid of life. The world has its
opposites: life and death; fear and love; desires and passions
versus attachment and detachment. Shiva, the Purusha, is an
aspect of human imagination, does not acknowledge and
engage Prakriti to form life. Brahma, in his egoist nature,
claims to have created nature and wants mastery over
creation. Thus he tries to possess her and claim as his own. An
irritated Shiva, manifests as Bhairava and beheads Brahma.
Bhairava thus becomes the guardian of the Mother goddess.
Bhairava, despite his fierceness remains Bhola, the innocent
one. He refuses to embrace and enjoy nature. It is with
Vishnu’s help that the Goddess gets Shiva to be her husband;
all with a little force and prayer. Thus Kamakshi is also
depicted to be stepping on Shiva, symbolically awakening
him from his inward looking meditative state.

RAKTA-PRIYA: As manifestations of Gods differ, so do the

devotees’ practices. The temple in Kanchi is basically
vegetarian but some odd temples observe animal sacrifice.
Sacrifice is common in Kali Durga worship, manifestations of
Devi. This practice is on the decline. Thus Mother who is
referred to as Rakta-Priya or one who enjoys blood is
increasingly becoming vegetarian. In any event, the red color
of blood is linked to womb worship with whom Kamakshi
shares with hers sister Lakshmi and Saraswathi. Goddess
Kamakshi is mainly worshipped in South India. She is the
patron deity of many families.

MYTHOLOGY: Legend has it that Goddess Kamakshi

appeared when Manmatha or Kama the God of Love was
burnt to ashes by Siva’s third eye. Kama had interrupted
Siva’s yogic meditation and earned that wrath. That happened
the precise moment when Siva was to end his meditation. He
was detached and Kama’s arrows came continuously at the
Lord of Vairagya prompting Parvathi's embrace. Flames and
sparks emanated from Siva and incinerated Kama into ashes.
This appeared as a small mound of ash.

The chief Ganas of Siva shapes the ash into the form of a man
and begs Siva. Siva breaths life at the ash figure by glancing
it. Thus emerges the character Bhanda. He was taught mantras
by Chitrasena and performs austerities. He gets a boon from
Siva Peruman that no-one born of sexual union would be able
to kill him.

Since he originated from a dead deva, Kama, he was born as a

demon. Anyway, Bhanda was a product of Siva’s anger. His
rajasa guna took charge and he chased and chastised the gods.
He took over Indra’s city and his army. They took refuge
under Siva’s lotus feet who asks them to take refuge in Devi.
They hide in a secret passage in Kanchi. But Bhanda comes
looking for them in Kanchi for expressly killing them. Indra
then performed a yajna dedicated to Devi. From that yajna
arose Sri Chakra and the beautiful Goddess Kamakshi. She
appeared in her ethereal cave and stomped her foot in the city
of Kanchi in the manner of an earthquake and made Bhanda
stumble and fall. She kills him and dug a hole for his burial
and erected a victory stone. The Gods erect a temple in
Kanchi in Her honor.

The rays of the sun, Gayatri, spread out the rays and its 24
letters came to be symbolised by the 24 pillar Mandapam or
the Great Hall. The four Vedas became the four walls. The
sanctum was shaped in the form of a triangle. Kamakshi
abides in Sri Chakra Triangle and so the inner Sanctum was
fashioned as a Triangle. In the Inner Sanctum Devi was seated
on the OmKara (Omkaarapeetham, in Tamil).
SUPREME DIVINE AND ADI SHANKARA: Although
Kamakshi is addressed as the consort of Siva, She manifests
as Supreme Divine and Mother Goddess. In his Soundarya
Lahari Verse 15, he writes “The Goddess sports the moon on
her coiffure; a crown on her head; Vara and Abhaya Mudras,
crystal rosary and a book on Her hands. Homage offered just
once to Devi, inculcates a virtuous mind to think of words of
honey, milk, and raisins in praise of Her”.

Once Devi was in Ugra Kolam, which in Tamil means angry

appearance or mode. As Ugrasvarupini, manifested Kali, She
slipped out of the temple at night and caused mayhem in the
city. No-one had the courage to obtain dharshan or
tharishanam. Devotees saw Adi Shankara emerging from
Ekambaranathar temple and begged him to visit Kamakshi
Amman Temple. He reassured them that he will intervene to
calm Her down. It is said that Kamakshi was angry due to
Avaidika religions being practiced; alien religions such as
Buddhism and Jainism had encroached into Hindu society.

Shankara was unhappy that devotees were calling Kanchi

Kamakshi as the angry Goddess. ‘Ugra’ is not a pleasant
description of Kamakshi. Thus he ran past the Victory
Column to the Inner Sanctum or Garbhagraham. He shed
rivers of tears at her feet. His eyes turned to Sri Chakra at
Kamakoti Pedam and the Ashta Devis surrounding it. Legend
would have it that Shankara drew out the anger from
Kamakshi and reposed it in Sri Chakra. He eulogized: ‘You
are Padmasini residing in the lotus flower. You are
Chaturbhuja, Rajesvari, Sri Vidya, Paramesvari,
Sakalakalavalli, Kalachakra Sorupini, Mulasakti, Adhisakti,
Armasakti’ and pleaded her to shed her anger..
Mother soon gave up her anger and became the epitomic
goddess of peace and tranquillity. She transforms as Sorupini,
Beautiful Goddess Kamakshi. Shankara also received
reassurance that She would not leave the temple and wander
into the city without his permission. This was sort of a curfew
imposed by man on God! This tradition continues to this day
in that Kamakshi receives permission from Shankara before
She ventures out of the sanctum. This event also has much to
reveal about the great acharya as being a manifestation too.

Mother also ordered that Sri Chakra should be the object of

worship. By propitiation of Sri Chakra, Brahma became the
progenitor of the cosmic egg and the universe; Vishnu and
Siva received their respective portfolios. The Shivite poet-
saints Thirunavukkarasar, Thirujnana Sambanthar and
Sundarar sang beautiful songs on Kamakshi. Her Shakti
radiates throughout the world from her sanctorum at Kanchi.
Hari Om

Yogi Ananda Saraswati

Syama Kali
7/7/2012
GODDESS SYAMA KALI: The Divine Mother is known as
Maha Kali, Nitya Kali, Smashana Kali, Raksha Kali, and
Shyama Kali. When there were neither the creation, nor the
sun, the moon, the planets, and the earth, and when darkness
was enveloped in darkness, then the Mother, the Formless
One, Maha Kali, the Great Power, was one with Maha Kala,
The Absolute.

Syama Kali is yet another of Her manifestations. She is four

handed, holding khadga and severed human head in upper
right and lower hand respectively. The upper right and left are
in varasa and varada mounting on a dead body respectively.
Syama can be said to be just another name for Dakshinakali.
She is worshipped in Dakshina Kali mantra and confirms to
dhyana of the first Mahavidya Kali. Syama’s tongue
protrudes, the red color symbolising activity. The tongue is
held by her white teeth symbolising sattva or spirituality.
Looking at Syama’s right we see good, and the left, bad. Her
nudity implies a that she is garbed in space or sky clad. In her
absolute, primordial nakedness, she is free from all covering
of illusion. She is nature or Prakrithi stripped of ‘clothes’.
Thus she is beyond name and form, completely beyond the
illusory effects of Maya.

Shyama Kali has a somewhat tender aspect of Kali. She is

thus worshiped in the Hindu households. She is the dispenser
of boons and the Protectress, in times of epidemic, famine,
eartquake, drought, and flood. Smashana Kali is the
embodiment of the power of destruction. She resides in the
cremation ground, surrounded by corpses, jackals and terrible
remale spirits. From he mouth flows a stream of blood, from
her neck hangs a garland of human heads, and around her
waist is a girdle made of human arms.
How do we comprehend the Divine paradox of Mother?
Fierce, black in color, large, shimmering eyes, destructive,
triumphantly smiling amidst the slaughter of billions of
demons, wearing kecklace of skulls and Trident that flashes
like lightning and a knife etched with sacred mantras and
infused with Divine Shakti, Kali stands peaceful and content,
suffused with the fragrances of jasmine, rose and sandlewood.

Syama Puja is a festival dedicated to Mother Kali. It is

celebrated on the new moon day of the Hindu month, Ashwin
and coincides with the pan-Indian Lakshmi Puja. Worshippers
honor Mother in their homes in the form of clay idols
andpandals. Tantric rites and mantras are uttered with
revereance in the night session of the prayers.

Shyama Sangeet, the devotional songs attributed to Mother

Kali are sung in both folk and classical tunes to highlight
motherly bonds of affection between the universal female
principle, Mother and Her children. Syama sangeet sings the
glory of Mother in a practical human life background. For
example “You are a poor farmer, mind of Mine! You have let
the precious field of human life sit for too long. If only you
had planted right a golden crop would be yours by now!” .....
“The Guru planted the seeds, but the rains of your devotion
must irrigate the fields....” etc

During celebrations, Pandals also houses other forms of the

Tantric Goddess, Mahavidyas. Hibiscus flowers, sweets, rice
and lentils are offered to mother. Animal blood is offered in a
skull. While meditation goes in throughout the night, Mother
is offered animal-sacrifice abundantly.
Mother is Jnana Shakti, the energy of Wisdom, the intuitive
illumination within, as compared with the intellectual
contemplation of the external. Knowledge is conceived,
wisdom is intuited. When Mother takes away the darkness of
the Dark Luminosity of the outside world. Mother grants
ullumination of the Dark Luminosity of the inner word. Thus
is the greatness and Grace of Mother. Jai Maa Kali. Adi Kali,
Maha Kali, Maya-Kali, Jai Maa Kali.

by Yogi Ananda Saraswati

SRIMATI TULUSI DEVI MAHARANI

7/6/2012
Srmati Tulasi Devi...
SRIMATI TULASI DEVI MAHARANI
OM Satya Sanatana Dharma Ki Jai! OM Shri Maha Lakshmyei Namah! OM Tulsayei
Vidmahe, Vishnu Priyayei Dhimahi, Tanno Vrinda Prachodayat! OM Shukraaya Namaha!
Planet Venus day: Fridays!

The Tulasi tree is a most important plant (The queen of herbs), and is often seen at numerous
Hindu temples, especially those dedicated to Vishnu and Krishna. Tulasi is considered to be a
pure devotee of the Lord who has taken the form of a tree.
Tulasi (Holy Basil) Tulasi (Holy Basil) is considered as Goddess Lakshmi's form. Tulasi is
the most sacred plant. According to Skanda Puranam..."One's body becomes pure just by
touching this holy plant. One who water's HER daily will never have the fear of Yama (YAM
RAJ/ cosmic King of Death). Tulasi leaves are believed to have medicinal values like curing
skin diseases, cough, fever etc., One must do pooja to Tulasi only after taking bath.
Tulasi dalam should not be plucked during grahanam (eclipse), ekadasi, after sunset. Women
are not eligible to pluck tulasi. Only men & children (Girl child below 10 years) are eligible.
One must chant Lord Vishnu nama while plucking Tulasi, so, that tulasi won't get hurt & the
pooja performed with such dalams give infinite punya.
Tulasi should always be plucked in pairs. Women are eligible to water Tulasi , offer
pradakshinas, chant Tulasi stotrams & perform Tulasi vivah during karteeka masa with
Gooseberry plant. They are not eligible to touch or perform prayers to Shaligrama.
Tulasi dalams are used in the worship of: Lord Vishnu (all ten forms of Vishnu - Dasavatara),
Shree Mahalakshmi, Lord Shiva (It's a tradition to worship Shiva with Tulasi leaves & Lord
Vishnu with Bilva leaves during Kartheeka masa. One must never differentiate between
Hari(Vishnu) & Hara (Shiva), hence the exchange of these Holy dalams. Tulasi dalams
should not be offered to Lord Ganesha. Whosoever worship Ganesha with Tulasi will suffer
with severe poverty. Lord Hanuman can be worshipped with Tulasi dalam. It's our Hindu
tradition to take holy teertham after concluding daily prayers with a holy chant of blessings
(vedic phrase of blessing).*(fresh water with few Tulasi leaves becomes holy theerth
equivalent to Ganges).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The Tulasi plant also possesses curative properties and is said to be an antidote to snake-
venom. It destroys mosquitoes and other pests and purifies the air. It even is said to ward off
the messengers of Yama, the ruler of the dead, who will not enter a house containing a sprig
of Tulasi. This is also one of the reasons why devotees wear the Tulasi as neck beads. When
death occurs, the funeral pyre should be constructed of Tulasi, palasha, and sandal-wood.

Tulsi- most worshipped plant in Hindu culture. It has a mythological background as tulsi is
considered as lord Krishna's wife. Literal meaning of tulsi is incomparable so as the name
suggest, it really has properties that are incomparable with any other herb. Every thing
mentioned in Indian mythology has a scientific background. So as the culture of planting tulsi
in center of court yard in Hindu homes. It is a strong belief that those who plant tulsi in there
houses never get ill, as it is very lovable to lord Krishna and lord Krishna has blessed this
herb with this property.

Scientific reason of this story is that tulsi contains such a chemical composition that no
mosquitoes and flies can come near the plant because of it s peculiar odor. Thereby by
planting tulsi in courtyard prevents entry of these creatures in house thus rendering home safe
from any diseases caused by these organisms.

Root of Tulsi is powdered and kept overnight in water, if taken daily early morning proves to
be very beneficial in diabetes.
--Tulsi juice drops are very effective in earache.
--Tulsi juice when mixed with ginger juice is very effective in abdominal disorder in children
--Powder of tulsi leaves added with saunth (dried ginger) and sugar when taken with hot
water is a famous remedy for fever
--A Tulsi seed processed in castor oil is very effective remedy for hair lice problem.
--It is said that if one Tulsi leaf if swallowed daily, that person never suffers from cancer

http://www.youtube.com/watch?v=cAvzwnc16Ag
http://www.youtube.com/watch?v=cAvzwnc16Ag
http://www.stephen-knapp.com/tulasi_devi_the_sacred_tree.htm
http://www.vrindavan-dham.com/vrinda/worshiping-tulasi.php
http://www.sanskrit.org/www/Hindu%20Primer/tulasi.html

http://www.youtube.com/watch?v=1_2JrDINBJA
http://www.youtube.com/watch?v=Es7C-qNM8_I
http://www.youtube.com/watch?v=EWD00mNTGEE

July 06th, 2012 Shiva

7/6/2012

July 06th, 2012

7/6/2012

Praised by Brahma, Madhava, Shiva, Indra

Hailed by the three worlds
With laughing face
Intoxicated by drinking wine and blood
She dances with delight
Once again she drinks wine,
Reveling in the musical sound of her veena
She sings joyously
Once again she drinks wine
I meditate upon Bhadrakali Devi
With the bija BHAIM
by Devi Bhakta
July 06th, 2012
7/6/2012
She emerges from the great void
Crowned with the crescent moon
Face radiant as the full moon
Adorned in a sari of blue hue.
The Blue One holding a lotus

With a corpse as Her seat

is praised by Shiva, Vishnu and Brahma

She holds a conch shell, sword, goad and noose

flute, club, sharp blade, and knife

Lotus-eyed One
I praise Bhadrakali
With the bija BHAIM
by Devi Bhakti
July 06th, 2012
7/6/2012
Krishna and Kali
7/6/2012
Krishna as KaliO daughter of the snow-capped mountain! That Ananga whose bow is of
flowers, whose bow string is of a row of bees, who has five arrows, who has as his feudatory
Vasanta, and the Malaya breeze as his chariot, he, even though thus equipped, having
obtained some grace from thy side glance, conquers all this world single-handed -
Saundaryalahari, 6

In places in the tantrik tradition, the Krishna avatar of Vishnu is often identified with Kali.
This reaches a peak in the Tantrarajatantra, where it is said that having already charmed the
world of men as herself, Lalita took a male form as Krishna and then proceeded to enchant
women. In this work, Krishna has six forms, identified with the six senses (including Mind).
They are Kamaraja Gopala, Manmatha Gopala, Kandarpa Gopala, Makaraketana Gopala and
Manobhava Gopala. Their meditation images (dhyana according to the same work, describes
them as being like dawn,with six arms, holding flute, noose, goad, sugar cane bow and a
bowl of curds. These are the five arrows of Lalita and the bow and here Krishna is identified
with Kameshvara, the Indian god of love, who is otherwise called Ananga, and, like Cupid, is
armed with a bow.

The Kalivilasa Tantra, a Bengali work, states Krishna was born as the son of Devi who was
golden (Gauri) and turned black when he was excited by passion. In the Todala Tantra, each
of the ten Mahavidyas, forms of the supreme Goddess, has her own male counterpart and
here Krishna is said to be the spouse of Kali. There are many images of Krishna in India
which show him as black. An Indian commentator to the hymn to Kali
called Karpuradistotra, goes further and says that there is a connection between the bija
mantra of Kali which is Krim, Krishna and Christ. Whatever the truth of that identification, it
is certain that to many ordinary folk in India, Krishna and Christ do have a resonance. Often
you will see contemporary images of Krishna and Christ together in the inside of houses.
Krishna (and his tantrika counterpart Kameshvara) are moved by love (prem).
The Victorian print at the top left of this page shows Radha, Krishna's shakti, worshipping
Krishna as Kali, while the image on the left is a contemporary print (copyright acknowledged
but of unknown provenance).

In the Brihat Tantra Sara, a large compilation of tantrik rites, Krishna appears as a fully-
flowered tantrika devata, with his own yantra, gayatri, mantra and puja or ritual which uses
this yantra (click on this image for full size yantra). In the hexagon in the centre of the yantra,
the following words appear: Krishnaya Govindaya Klim sadhya Gopijanavallabhaya Svaha.
In the corners of the hexagon are the bija mantras Hrim and Shrim. Outside the hexagon is
the Krisna mantra which runs: Klim Krishnaya Namah. In the petals of the yantra is a longer
mantra Namah Kamadevaya Sarvajanapriyaya Sarvajansammohanaya Jvala Prajvala
Sarvajanasya Hridayamavamsham Kurukura Svaha. Around the eight petals are the Matrikas
or letters of the Sanskrit alphabet while in the angles of the protecting wall are bija mantras
Hrim and Shrim, once more.

Although commonly associated with Shaivite and Shakta concerns, in reality there is no
sectarianism in the tradition. In many of the texts of the tradition, it is stated that it is only a
fool who makes any distinction between the two. The forms of Vishnu, however, often have a
more emotional tinge to them than those of Shiva, who can be portrayed as a highly terrifying
figure. Trailokyamohana Vishnu, for example, in thePrapanchasara Tantra, is meditated
upon as in the middle of a garden of Aeon Trees, scented with flowers and musical from the
sound of bees, with his shakti Shri Lakshmi. She is bathed in sweat from her passion for him
while around them both are the women of the household, all pierced by the arrows of Kama,
god of sexuality, all shameless with their passion.Copied
from http://www.shivashakti.com/krishna.htm

Devisukta, Hymn to the Goddess (Rig Veda)

7/6/2012

Devisukta, Hymn to the Goddess (Rig Veda)

1. OM! I move through the deities of storm and light, through the deities of the heavens,
through all the deities. I uphold the lords ofday and night, the sovereign of the atmosphere,
the God of fire (Agni) and the benevolent celestial guardians.

2. I bear the nectar of immortality. I support the Creator of living beings, the Protector of the
universe, and the gracious Lord of prosperity. I bestow wealth on those who prepare the
sacrifices and offer the oblations with an attentive mind.

3. I am the sovereign in whom all the auspicious deities are united. Shining with
consciousness, I am foremost amongst those worthy of worship. The Gods diffuse me in
every direction, my presence abiding in many places and revealed in manifold ways.
4. Through me alone all mortals live who see and breathe and hear what is said, not knowing
that they abide in me. Hear me as I speak the truth to you.

5. I myself proclaim this, which is pleasing to Gods and humans alike. I make mighty
whomever I wish, I make them devout and open their eyes to right understanding.

6. For the God who puts evil to flight, I draw the bow, that His arrow may strike down the
hater of devotion; such is the fervor I stir within that person. Through heaven and earth I
extend.

7. At the summit of creation, I bring forth the heavens. My creative power flows from amid
the waters of the infinite ocean. Thence I spread through all the worlds and touch yonder
heaven with my vastness.

8. I breathe forth like the wind, setting all the worlds in motion. So great have I become in my
splendor, shining far beyond heaven and earth.

(poetic translation based on Devadatta Kali, In Praise of the Goddess: The Devimahatmya
and Its Meaning)

The Devisukta, or Hymn to the Goddess, is found in the Rg Veda (RV 10.125), the earliest of
the four Vedas or sacred wisdom texts that form the scriptural foundation for modern
Hinduism. It is traditionally recited with the Devi Mahatmyam, one of the most important
texts of the vast Shakta canon, and is a companion to the beautiful Ratrisukta.

In this hymn, the Goddess expresses Her primary place as the source and power of all that
exists in the vast universe, including the Gods themselves. She also asserts Her identity as the
absolute One – all the Gods are but facets and expressions of Her ultimate divine presence.

She also expresses Her grace, affirming that She sustains not only the sadhaka – one who has
accepted a guru with humility and sincerely practices with the goal of liberation – but also
those who deny Her or are totally unaware of Her existence. For those who are truly devoted
and committed to spiritual discipline, Devi says that She obliterates the obstacles to their
progress and spiritual awakening.

Finally, Devi proclaims Herself to be the source (yoni) of all creation, the source of creative
power itself, and reveals Herself as both immanent and transcendent, being-consciousness as
well as manifested reality. Ultimately, Devi is all that is, both manifest and unmanifest,
embracing and surpassing the limits of the limitless universe.

15 Thithi Nitya's from Temples of India on FB

7/3/2012
Tithinithyas
To know more about Tithinityas one should peruse the following texts

1. Tantra Raja Tantra2. Nityashodasikarnavam3. Agasthyarachita Shodasavrutham(Tamil

rendering available)4. Vidyaranyarachita Sarvasangraham.These four texts will throw ample
light on the Tithi Devis.

The fifteen Thithi Devis.

The worship of the Nitya Devis connected with the phases of the moon is an important aspect
of Tantrak worship.
The Sun rules our soul and the Moon rules our mind. These two planets cause the lunar
phases. According to Rishi Parashara, the Avatara of Lord Rama is from the Sun and that of
Krishna is from the Moon. Indian mythology accords the status of a Devata to Sun and Moon
in the celestial court of Lord Indra. The moon is one of the most important planets in
astrology. Apart from judging a person from the Lagna, Vedic astrology studies the planetary
positions from the moon also. New Moon to Full Moon and back, the changing phases of the
Moon rules the mind and our emotions. But Moon plays a lot deeper role in our lives than
that.

According to the Indian sashtras like Lalitopakhyanam, Tantrarajatantra, Dakshinamurti

Samhita, Vasistha Samhita, Kamakala Vilasam and Bhairava Yamalam; the following is the
spiritual and cosmic significance of the phases of the moon.
The Moon has 16 kalas, or phases. Out of these 15 are visible to us and the 16th is beyond
our visibility.

The 16 kalas are: 1.Amrita, 2.Manada, 3.Poosha, 4.Tusthi, 5.Pusthi, 6.Rati, 7.Dhruti,
8.Sasichini, 9.Chandrika, 10.Kanta, 11.Jyostna, 12.Shree, 13.Preeti, 14.Angada, 15.Poorna
and 16.Poornamruta.

These 16 kalas are ruled by the 16 Nitya Devis. They are called Shodasa Nityas. They are:
1.Maha Tripura Sundari, 2.Kameswari, 3.Bhagamalini, 4.Nityaklinna, 5.Bherunda,
6.Vanhivasini, 7.Maha Vajreswari, 8.Shivadooti (Roudri), 9.Twarita, 10.Kulasundari,
11.Nitya, 12.Neelapataka, 13.Vijaya, 14.Sarvamangala, 15.Jwalamalini and 16.Chidroopa
(Chitra). Out of these, the first one, Maha Tripura Sundari is the Devi Para Shakti herself, and
hence the kala ruled by her is not visible to the normal mortals. Hence we see only the other
15 kalas or phases ruled by the other nityas. In the Sri Chakra these 15 nityas are present in
the innermost circle, and the Devi is in the central bundu.
These 15 Nityas rule the famous 15 letters Devi mantra known as Panchadasakshari Mantra:
Ka E Aie La Hreem Ha Sa Ka Ha La Hreem Sa Ka La Hreem
These 15 Nityas in the form of the 15 Tithis (Phases) have two aspects each - Prakashamsa,
which rules the day portion of the Tithi, and Vimarshamsa, which rules the night part of the
Tithi. At night they collect the divine nectar and during the day they release it.
On Poornima or full moon day all the 15 Nityas are in the moon and the moon is shining
brightly. On the 1st Thithi after the Poornima, i.e., Pratipada, one Nitya leaves the moon and
goes to the sun and the moon is reduced slightly in size. On the next Dwiteeya Tithi another
Nitya leaves the moon and goes to the sun and the moon is further reduced in size. This way
they leave one by one till the moon becomes totally dark on the 15th day, which is called
Amavasya or the new moon day. This is known as Krishna Paksha or the waning phase. After
Amavasya they return one by one on each Tithi and the moon starts shining again till its full
on the Poornima when the last Nitya returns to it. This is called Shukla Paksha. Kameswari to
Chitra are the Nityas ruling the Krishna Paksha Tithis from Pratipada to Amavasya. In Shukla
Paksha the order of the Nityas is reversed, i.e., Chitra to Kameswari.
The Nitya of the Asthami or 8th Tithi, Twarita, is common and constant to both the Pakshas.
Hence she adorns the crown of Devi.

The inner triangle of Sri Chakra is known as the Sarva Siddhiprada Chakra and the Nityas are
next only to Tripura Sundari in importance. For your information, Kameswari is Goddess
Parvati, Vajreswari is Maha Lakshmi and Bhagamalini is Goddess Saraswati !!
One Krishna Paksha and one Shukla Paksha form a 30-day lunar month. 12 such months
form a 360-day lunar year. Multiplied by 2 (the day and night aspects of the Nityas/Tithis) we
have 720 aspects of the Nitya Devis in a year. This way, they rule the day, the night, the days,
months, seasons and the years. Furthermore, each aspect of a Nitya rules 100 Nadis in our
body. This way they rule the 72000 Nadies in our body, with ever changing moods and
physical results in human lives.
The Nityas or Eternities of Lalita represent the fifteen lunar days or tithis of the waxing
Moon. Each has her own yantra, mantra, tantra and prayogas or ritual applications. The full
circle of the Nityas also represents the 21,600 breaths a human being takes in a full day and
night. As such, the Nityas are the Kalachakra, or Wheel of Time.
The 15 Nityas are modifications of Lalita with her three gunas and her five elements of
aether, air, fire, water and earth. As the moon remains itself, though appearing differently
according to phase, so too does Lalita. Each Nitya has her own vidya (that is mantra), yantra
and group of energies (Shaktis).
The 15 lunar tithis, are to be regarded as identical with the fifteen Nityas (Kameshvari to
Citra). The sixteenth Kala called Sadakhya should be viewed as one with Lalita or the
Supreme Deity Herself. In other words, one has to feel that what appears in Kalacakra is
nothing but an expression of what exists eternally as Nityas in the supreme Sri Cakra itself.
The tithi-cakra or the wheel of time is constantly revolving and the Sri Cakra is within it and
not without. It should also be remembered that from the standpoint of an esoteric yogin the
tithis are in the last analysis to be identified with the 21600 shvasas (breaths) supposed to be
the average number of breaths per day of a normal human being."
Hence Lalita or Tripurasundari is the 16th day or full moon, with her 15 digits. Each of the
Nityas has a certain number of arms, the totality of arms (= rays) of the whole circle being
108. Because any unit of time is taken as a microcosm or parallel of any other valid unit, each
of the fifteen Nityas thus has 1,440 breaths. This identity between space, time, Tripurasundari
and the individual is elaborated at great length in the Tantraraja Tantra.
The Nityas are the vowels of the Sanskrit alphabet and are identical with both time and space.
For example, if the number of tattvas or consonants (36) are multiplied by the 16 Nityas the
number of letters is 576. The multiples of this number provide the number of years in the
different Yugas. So the circle of the matrikas and the Nityas is identical with the sidereal
zodiac as well as mantra.
The ancient scriptures Nitya Shodasarnava Tantram, Srividya Vilasam, Vamakeswara
Tantram, Tantraraja Tantra and Mantra Ratnakaram have specified that the 15 Nityas must be
worshiped in the Srichakra central triangle, anticlockwise, and the 16th Nitya, Maha Tripura
Sundari must be worshiped in the Bindu.
In Krishna Paksha, worship the 15 Tithis from Kameswari to Chitra from 1 to 15.
In Shukla Paksha, worship the 15 Tithis from Chitra to Kameswari from 1 to 15.
The following are the mantras of the 15 Nitya Devis as per Tantraraja Tantra

1. Kameshvari: Means "Lady of Desire"

Her Mantra is " Aim Hrim Shrim Am Aim Sa Ka La Hrim Nityaklinne Madadrave Sauh Am
Kameshvari Nitya Shri Padukam Pujayami Tarpayami Namah.

2. Bhagamalini: Means "The Flowering Yoni"

Her Mantra is "Aim Hrim Shrim Am Aim Bhagabuge Bhagini Bhagodari Bhagamale
Bhagavahe Bhagaguhye Bhagayoni Bhaganipatini Sarvabhagavashankari Bhagarupe
Nityaklinne Bhagasvarupe Sarvani Bhagani Me Hyanaya Varade Rete Surete Bhagaklinne
Klinnadrave Kledaya Dravaya Amoghe Bhagavicce Kshubha Kshobhaya Sarvasatvan
Bhagodari Aim Blum Jem Blum Bhem Blum Mom Blum Hem Blum Hem Klinne Sarvani
Bhagani Me Vashamanaya Strim Hara Blem Hrim Am Bhagamalini Nitya Shri Padukam
Pujayami Tarpayami Namah."
3. Nityaklinna: Means "Wet Nitya, or Always Wet"
Her Mantra is "Aim Hrim Shrim Nityaklinne Madadrave Svaha im Nityaklinna Nitya Shri
Padukam Pujayami Tarpayami Namah."

4. Bherunda: Her Mantra is: "Aim Hrim Shrim Im Om Krom Bhrom Kraum Jhmraum
Cchraum Jraum Svaha Im Bherunda Nitya Shri Padukam Pujayami Tarpayami Namah,"

5. Vahnivasini: Her Name meaning the dweller in fire.

Her mantra is "Om Hrim Vahnivasiniyai Namah."

6. Mahavajrswari; Her Mantra is "Um Hrim Klinne Aim Krom Nityamadadrave Hrim Um
Mahavajreshvari Nitya Shri Padukam Pujayami Tarpayami Namah."

7. Shivaduti: She is called Shivaduti because she makes Shiva her messenger (Duti). Her
Mantra is "Aim Hrim Shrim Shivadutyai Namah Shivadutinitya Shri Padukam Pujayami
Tarpayami Namah."

8. Tvarita: Her mantra is "Om Hrim Hum Khe Ca Che Ksah Strim Hum Kse Hrim Phat."

9. Kulasundari: Her mantra is "Aim Hrim Shrim Aim Klim Sauh Kulasundari Nitya Shri
Padukam Pujayami Tarpayami Namah."

10. Nitya-Nityamba: Her mantra is "Ha Sa Ka La Ra Daim Ha Sa Ka La Ra Dim Ha Sa Ka

La Ra Dauh Nitya Nitya Shri Padukam Pujayami Tarpayami Namah."

11. Nilapataka: Her name means Sapphire Banner

Her mantra is "Aim Hrim Shrim Phrem Strum Krom Am Klim Aim Blum Nityamadadrave
Hum Phrem Hrim Em Nilapataka Nitya Shri Padukam Pujayami Tarpayami Namah."

12. Vijaya: Her name means Victorious.

Her mantra is "Aim Hrim Shrim Bha Ma Ra Ya Aum Aim Vijaya Nitya Shri Padukam
Pujayami Tarpayami Namah."

13. Sarvamangala: Her name means "all auspicious"

Her mantra is "Aim Hrim Shrim Svaum Om Sarvamangala Nitya Shri Padukam Pujayami
Tarpayami Namah."

14. Jwalamalini: Her name means "garlanded with flames"

Her mantra is "Om namo bhagavati Jvalamalini devadevi sarvabhutasamharakarike jatavedasi
jvalanti jvala jvala prajvala prajvala Hrim Hrim Hum Ram Ram Ram Ram Ram Ram Ram
Jvalamalini Hum Phat Svaha."

15. Chitra: Her name means variegated

Her mantra is "Aim Hrim Shrim Ckaum Am Chitra Nitya Shri Padukam Pujayami Tarpayami
Namah."