Sri Devi Khadgamala Stotram: A Practice Text. © 2004 by the Shakti Sadhana Group. This version of the great 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 (LalitA MahA Tripurasundari). 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. The Shakti Sadhana Group would like to offer its sincerest thanks and appreciation to Sri Amritananda Natha and Sri Bhasurananda Natha and many other Sadhaks of the Shakti Sadhana Group, who kindly provided the detailed and substantive commentary contained herein.

ïI devI ofœgmala StaeÇ<çré devé khaògamälä 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 Supreme Goddess. This Yantra consists of nine enclosures – each more secret and esoteric than the one before – 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 (see FAQ #2, below).

As we make our way to the center of Sri Chakra, we pay homage to the 98 yoginis or aspects of Devi (by reciting each of their names) who guard the various “power points” of the charka along the way. We internalize each yogini to become Her; and this prepares us to meet the next yogini on our path – and so on until we reach the center.

2. What is the symbolic meaning of the KS?

'SHAKTI' (Devi) is the Sanskrit word denoting power, or energy – all Energy, whether we perceive it (from our perspective) as positive or negative. (It is the Shakta belief that there is no “positive” or negative energy. Energy is always the Creatrix.)

Einstein said that all matter is energy. Shaktism says all energy – that is, everything in and of the three worlds – is all DEVI.

SHIVA is Consciousness, and is visualized as Devi’s consort. Consciousness energized by Power = the UNIVERSE. Energy animated by CONSCIOUSNESS also = the UNIVERSE. Love – the desire of SHAKTI and SHIVA to Unite as One – is the essence of all Creation.

That why the KS envisions Devi 'IN COITUS' with Her Consort. This implies that SHAKTI (Energy) is fully animated by SHIVA (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 disciplines). The human sexual impulse is merely a metaphor for the Cosmic Creative Impulse that creates that all we see and do not see. The Stotram is inviting us to ride that wave with Her; in essence, to become Her.

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The SWORD bestowed upon reciters of the KS symbolizes the power (Energy) that enables us to transcend attachment, enabling Self-Realization. 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 (and 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 Srividya school of Shaktism – and yet it is totally within the 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 pooja of the Devis of the Sri Chakra takes hours, because at each point we pause and do smaller, detailed poojas. Hence the sages of yore created this KS as an alternative, short-form recitation that is more suitable for the demands and time constrictions of modern life.

According to one advanced Srividya upasak who is a member of this group: "All of the sadhana of Srividya can be achieved by the recitation of the Khadgamala. Hours of long ritual compressed to less than half an hour of intense meditation that will give 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 from the Khadgamala. Stotras 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 do is recite; then, by and by, the Devis will become visible and you will feel the bliss of union with the ultimate and as one goes on, the necessary teachers will appear as if from thin air and guide you further (this is the personal experience of many a member of this group).

5. How do I begin?

Simply print out the Khadgamala Stotram as linked from the Shakti Sadhana site, download the MP3 recitation, and begin reciting it. It’s as easy as that. Listen and read till you know it by heart. Then listen only. Then stop even that. Just contemplate it in your mind.

6. How do I recite the KS?

Sri Amritananda advises, “As you are reciting each name, that yogini’s portion of Sri Chakra should spring up in your imagination. The power comes from intensifying concentration to visualize the form, hear the sound, feel the touch, taste, and smell of the divine perfume of the [yogini] manifesting that part of the ever youthful Goddess. … The Goddess loves fun. She is deeply in love with you, making you Siva.”

Don’t worry if your recitation is awkward or your pronunciation is bad. As Sri Amritananda Natha 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

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you move along. We are there to help you.” It is said “Bhava grAhI JanArdana (God understands the feeling and intent and does not bother about mistakes.)

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

7. How often should I use it?

Once a day is ideal. So do it daily; and, if possible, at the same time and same place.

But if your circumstances make that kind of commitment difficult or impossible, do not worry! Simply do it when you can. Especially when you are sad and/or facing a problem; just do it and you may well see miracles.

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

One Srividya upasak in our group, who is quite experienced in use of the KS, says, “It’s a hyperplane 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 lies its power. Regular practice protects you, nourishes you, and takes you beyond.”

9. Is it okay to recite Khadgamala Stotram without a guru?

Yes, it is a stotra 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 been lost, to the best of modern knowledge, other than a few stray excerpts that have survived here and there. So injunctions, if any, have also been lost. But 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.

10. I’m confused by all of the pictures and posts surrounding this “Khadgamala Devis Series.” Do I really have to know or memorize all this stuff?

Absolutely not! As noted above, there is no pressure. If you use it 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 is currently engaged in a 100-week series, in which we consider 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. But even if you never read a single one of those posts (or even if you *do* read them but you are not sure you really understand), it is no matter. You can still simply recite the Hymn ... and Devi will do all the rest.

We hope that the FAQ has answered any questions you may have had about the Khadgamala Stotram. If you have any other questions, please post them at the Shakti Sadhana Group. Someone will reply to you, we promise!

ïI devI ofœgmala StaeÇ<çré devé khaògamälä stotraà

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` AaSy ïI zuÏ zi´ mla mha mÙSy ^pSweiNÔyaixòayI vé[aidTy \i;> devI gyÇI DNd> saiTvk kkarÉ”arkpIQiSwt ïImt! kameSvera¼inlya ïImt! kameSvrI devta . @e< bIj< K¦I— zi´> saE> kIlk< .om äsya çré çuddha çakti malä mahä mantrasya üpasthendriyädhiñöäyé varuëäditya åñiù devé gayatré chandaù sätvika kakära bhaööärakapéöhasthita çrémat kämesveräìganilayä çrémat kämesvaré 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 [i.e., in coitus with] joyous Kameshwara, is the deity; Aim is the seed; Klim is the power; Souh is the pivot.

ïI devI àITyweR ofœg isÏ(weR jpe ivinyaeg>.çré devé prétyarthe khaòga siddhyarthe jape viniyogaù.

The purpose of the recitation is for the pleasure of Devi and for the obtaining of the Sword that is the power to make everything in the Universe one’s own and to fulfill all desires.

[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 is 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 the Divine by empowering the hands and body with the appropriate beejas (seed mantras) at the apropriate 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 to be permeated with this bIja1

¬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 bIjas form the 6 lettered BAlA mantra.

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Anganyasa, or Body Empowerment

[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< ÿ‚dyay nm>.aià hrudayäya namaù.I place the bIja “aim” in the heart region. (Place your right fist on your chest.) Imagine the heart region to be energised and made divine by the bIja aIM.3

¬I— izrse Svaha.kléà çirase svähä.I place the bIja klIM 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 bIja 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 huàI create the armour with SauH. (Cross your hands across the chest with tips of thumb and index finger together. (Not as in making the Cit Mudra; the mudra is called patAkA (the flag) -- all fingers extended except ring finger bent at 90 degrees at the second phlange. Just 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 bIja klIM 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 )

@e< Aaôay )qœ.aim ästräya 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.)

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

I protect my body and the place of sadhana with the bIjas “bhoorbhuvaswaraH om” and no negativity can penetrate this wall of blocks. (Snap your fingers around your head as protection.)

3 Similarly the other parts of the body in Body Nyasa.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 the place would be the place of MahA bindu. This is a technicality just to be remembered; the information becomes useful when one really becomes an advanced sadhaka at a later point in time. 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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Xyan<Dhyänaà

[This is the meditation description of Devi in Her form as Kameshwari, who is the governing deity of the Khadgamala Stotram as noted above. Kameshwari Devi is here to be conceived as a

girl of 16 years.]

tad&z< ofœgmaßaeit @n hStiSwten vEAòadz mhaÖIp saèaqœ Éae´a Éiv:yit,

tädruçaà khaògamäpnoti ena hastasthitena vaiañöädaça mahädvépa sämräö 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].

Aar´aÉa< iÇneÇa< Aéi[m vsna< rÆtafNkrMya<hStaMÉaejESspaza»‚z mdxnuSsaykE ivS)…rNtI—

äraktäbhäà trineträm aruëima vasanäà ratnatäòankaramyäàhastämbhojaissapäçäìkuça madadhanussäyakai visphurantéà

Shining like blood, with 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 noose, goad, bow of sugarcane and five arrows made of flowers

AapInaeÄu¼ v]aeéh klz luÝtarharaeJvla¼I—XyayetMÉaeéhSta< Aéi[mvsna< $ñrI— $ñra[a<,

äpénottuìga vakñoruha kalaça luptatärahärojvaläìgéàdhyäyetambhoruhastäm aruëimavasanäm éçvarém éçvaräëäà|

With breasts firm and round and rising like graceful jugs, adorned and shining in jewellery;Thus shall She be meditated upon, Devi seated with Her Deva [Kameshwara] on a lotus.

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Manasa Puja

NOTE: The material is 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 pooja, which is the simplest and shortest pooja ever devised. This is a two-minute meditative pooja and performing it is said to take the place of all poojas, including even great poojas lasting hours or days.

l< p&WVyaiTmkayE sTsNg< gNx< pirkLpyaim.laà pruthvyätmikäyai 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) to 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 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 to Devi in the form of all ethereal flowers – all flowers in the world – all that’s beautiful in the world. With this weoffer HER all the pleasures that one can feel with the fie senses of sght hearing etc. Once it is offered to HER they are no longer yours and hence you have overcome the sensual pleasures.

(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 ALL that attracts you in the world: Love, hate; sexual, non-sexual; every sensual pleasure, taste, smell, sight, etc.)

y< vaYvaiTmkayE @eSvgRivsjRn< xUp< Aaºapyaim.yaà väyvätmikäyai aisvargavisarjanaà dhüpaà äghräpayämi.With the air beeja YAM, I offer everything up in the heavens unto Devi. With this we offer all the enemies to sadhana – internal and external to Devi so that they will cease to trouble us as we have overcome them when we have offered it to HER.

(So saying, rub the index finger from the root up, with the thumb. Dhoopa or smell is the effect of the vayu or air bIja. When you rub the index finger with thumb the smell of scented smoke should permeate the area. )

r< vû(aiTmkayE icTkla tTSvêp dIpm! %Jvlyaim.raà vahnyätmikäyai citkalä tatsvarüpa dépam ujvalayämiWith the mind beeja RAM, I offer the lamp (representing the mental aspect of the Universe) unto Devi. Lamp is that which lights and hence bestows sight. With this offering you shall light up the darkness of ignorance and hence gains divine vision capable of percieving Devi’s form.

(so saying you shall you shall rub the middle finger with the thmb root up. In the process you must feel the heat – the precusor of light permeating the middle finger. With proper visualisation you will be able to light a wick with this mudra reciting the fire bIja raM) All mental processes that lead unto enlightenment are thus offered to Devi.)

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v< Am&tr´aiTmkayE vsuxaid izvavsan< izvzi´StavrSvêp AanNdam&t nEve*< invedyaim.vam amrutaraktätmikäyai vasudhädi çivävasänaà çivaçaktistävarasvarüpa änandämruta naivedyaà nivedayämi.

With the nectar beeja VAM, I offer all the nectarian qualities in the world from earth unto the ultimate (that is, Shiva in the form of the joint Shiva-Shakti aspect), in the form of food for Devi that gives Her Divine Immanence pleasure. On the esoteric plain it is the union of seer and seen. And the bliss of their union is offered and the sadhaka must feel that bliss when offering naivedya. (Saying this, rub the ring finger with the thumb.)

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 holding of both hands palm joined [for Westerners, it will be easy to unerstand 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, contained in the pancha bhootas (the five elements), and have ultimately merged with Her, becoming One with Her.)

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

(Now that we have become One with Devi, for Her pleasure -- which is Your pleasure – we mentally offer her paan, or betel leaves smeared with lime and areca nuts representing all esoteric knowledge.)

Anya mya k&ten yavt! iciÄ pÂaepcar pUjya ÉgvtI ïI bala iÇpursuNdrI mha kameñrI siht gué prmeñr> suàIt> suàsÚ> vrdae Évtu,anayä mayä krutena yävat citti païcopacära püjayä bhagavaté çré bälä tripurasundaré, mahä kämeçvaré sahita guru parameçvaraù suprétaù suprasannaù varado bhavatu|

[Then pray:] “May the Great Devi, who is BAlA Tripura SundariI, and also the Great KAmeshwarI, who is One with the great and first Guru Shiva, be pleased with the mentally offered universe of the five elements. May SHE be pleased, happy, and grant me blessings.”

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

[Reciting the three-lettered BAlA mantra6 may you grant benediction of knowledge, power and grace; and the power over creation, nourishment and destruction.]

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

I bow to you, the most beautiful Lady of all the waking, dreaming, and sleeping worlds.

ÿ‚dydeiv izraedeiv izoadeiv kvcdeiv neÇdeVyôdeiv kmeñir Égmailin inTyiK¦Úe Éeé{fe viûvaisin mhav¿eñir izvËit Tvirte k…lsuNdir inTye nIlptake ivjye svRm¼¦e Jvalamailin icÇe mhainTye,hrudayadevi çirodevi çikhädevi kavacadevi netradevyastradevi kameçvari 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, the Eternals. These are the 16 Eternals corresponding to the 16 phases of the moon, starting from new moon to full moon. I bow to:

(1) KAmeshvari [She who controls Lust], (2) BhagamAlini [She who has a Garland of Suns], (3) Nityaklinna [She who is ever aroused], (4) Bherunda [She who is terrifying], (5) VahnivAsini [She who resides in fire], (6) mahAvajreshvari [She who is the mistress of Thunder], (7) SivadUti [Bringer of Joy as messenger of Shiva], (8) Tvarita [She who is unstoppable ], (9) Kulasundari [Beautiful Lotus on a Lake], (10) Nitya [She who is Eternal], (11) NilapatAka [She who has a Scarlet-tipped Blue Banner], (12) Vijaya [She who is ever Victorious], (13) Sarvamangala [She who is always auspecious],(14) JvAlamalini [the mistress of flames], (15) Citra [She who is ever changing],(16) MahAnitya [She who is the great eternal]

6 There are various forms of Baalaa mantra just as there are various types of Sri Vidya.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 if you have one; or on the SriYantra 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 in any situation – taking a bit internally, in the case of rice; or the wearing or carrying of this consecrated rice or kumkum in the purse -- will save you in any situation. We can also mentally do the same. In which event the power gets concentrated within and a mere desire to do good to another – a desire that immediately gets fulfilled. 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 ‘“I” helped him/her’), the desire to help shall manifest in an instant.

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The Gurus

[Here we recite the names of Saints, who are the Rishis or persons who realized the union with Devi for the first time with the upasana of particular form of Sri Vidya:]

prmeñr prmeñir imÇezmiy ;óIzmYyufœfIzmiy cyaRnawmiy laepamuÔamYygSTymiy kaltapnmiy xmaRcarmiy mu´kezIñrmiy dIpklanawmiy iv:[udevmiy àÉakrdevmiy tejaedevmiy mnaejdevmiy kLya[devmiy rÆdevmiy vasudevmiy ,parameçvara parameçvari mitreçamayi ñañöhéçamayy uòòéçamayi caryänäthamayi lopämudrämayy agastyamayi kälatäpanamayi dharmäcäramayi muktakeçéçvaramayi dépakalänäthamayi viñëudevamayi prabhäkaradevamayi tejodevamayi manojadevamayi kalyäëadevamayi ratnadevamayi väsudevamayi

(1) Parameswara [the Ultimate God Himself (Shiva, the foremost of Gurus)],(2) Parameswari [the Ultimate Goddess Herself], (3) Mitresamayi [Devi having taken the form of the Guru MitreshAnanda Natha], (4) Sasthishamayi [Devi having taken the form of the Guru ShashtishAnanda Natha], (5) Uddisamayi [Devi having taken the form of the Guru UddishAnanda Natha], (6) Caryanathamayi [Devi having taken the form of the Guru CaryanathanAtha], (7) LopAmudrAmayi [Devi having taken the form of the Guru LopAmudrA](8) Agastyamayi [Devi having taken the form of Sage Agastya (one of the seven eternal rishis)](9) Kalatapanamayi [Devi having taken the form of the Guru KalattApana](10) Dharmacharyamayi [Devi having taken the form of the Guru DharmacharyAnanda NAtha],(11) Muktakesisvaramayi [Devi having taken the form of Guru MuktakaleisvarAnanda NAtha](12) Dipakalanathamayi [Devi having taken the form of the Guru DipakalA Natha], (13) Vishnudevamayi [Devi having taken the form of Vishnu as Guru], (14) Prabhakara devamayi [Devi having taken the form of Guru PrabhAkara (the Sun)], (15) Tejodevamayi [Devi having taken the form of agni or fire as Guru], (16) Manojadevamayi [Devi having taken the form of the Kamadeva or cupid as Guru ], (17) Kalyanadevamayi [Devi having taken the form of the auspiciousness as Guru], (18) Ratnadevamayi [Devi having taken the form of the jewel as Guru],(19) Vasudevamayi [Devi having taken the form of VAasudeva or Krishna as Guru], (20) Ramanandamayi [Devi having taken the form of the Guru RamAnanda NAtha].

[ NOTE: Other interpretations of the Gurus’ names are also possible, to be used when pooja is conducted in the yoni. But those are not the interpretations to be used in Khadgamala Stotram. Here we just mention the Guru’s name and that Devi takes the form as this Guru, and so on. There is no need here to go too far into the sexual aspects; that’s not to say it’s bad, but simply that we need not stress it too much in this context. In this context 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 proponent of separate Srividya mantras. There are a lot of variations among Srividya mantras. But one cannot and need not know all of them. It is enough to know that there are various Sriviyas 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 Deities of the Nine Enclosures of Sri Chakra:]

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The First Enclosure

[Here follow the Devis of the 1st Enclosure: TrailokyaMohana Cakra.“The Chakra that bewitches the three worlds.”]

[Note: The walls of the first enclosure of Sri Chakra are generally represented in the SriYantra as three square enclosures with openings on 4 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 pIta, the yellow color of butter. Nor is the red a deep blood red; it is aruna, the color of rising sun a sort of orangey red.]

Ai[maisÏe li"maisÏe mihmaisÏe $izTvisÏe vizTvisÏe àkMyisÏe Éui´isÏe #CDaisÏe àaiÝisÏe svRkamisÏe ,aëimäsiddhe laghimäsiddhe mahimäsiddhe éçitvasiddhe vaçitvasiddhe prakamyasiddhe bhuktisiddhe icchäsiddhe präptisiddhe sarvakämasiddhe

[These are the Ten8 Siddhis, or Powers, guarding the white, outermost wall of the first enclosure white in color representing the sAtwic quality:]

I bow to the Siddhi called:

(1)AnimA [Atomic Reduction],

(2)LaghimA [Lightness],

(3) MahimA [Magnitude],

(4) Isitva [Creative Control],

(5) Vasitva [Enchanting Command],

(6)PrakAmya [Achievement], 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.

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(7)Bhukti [Enjoyment],

(8) IcchA [Willpower],

(9) PrApti [Attainment],

(10) SarvAkama [Realization of All Desires].

äaiü maheSvir kaemair vE:[iv varaih maheiNÔ camuNfe mhaliúm ,

brähmi mähesvari koumäri vaiñëavi värähi mähendri cämunòe mahälakñmi

[These are the Saptamatrikas, or Seven Mothers, plus mahALakshmi, guarding the red, middle wall of the first enclosure, and here representing the Eight Passions. The color red symbolizes the Rajo guna.]

I bow to:

(1/11) BrAhmi [Lust],

(2/12) MAheshwari [Anger],

(3/13) KaumAri [Possessiveness],

(4/14) Vaishnavi [Obsessiveness],

(5/15) VArAhi [Pride],

(6/16) MAhendri [Jealousy],

(7/17) ChAmunda [Individualism/“I”-ness],

(8/18) MahALakshmi [Sovereignity of the Mind] …

svRs<]aeiÉi[ svRivÔivi[ svaRki;Ri[ svRvz<kir svaeRNmaidin svRmha»‚ze svRoecir svRbIje svRyaene svRiÇo{fe ÇElaeKymaehnc³SvaimnI àkqyaeignIsarvasaìkñobhiëi sarvavidraviëi sarväkarñiëi sarvavaçaìkari sarvonmädini sarvamahäìkuçe sarvakhecari sarvabéje sarvayone sarvatrikhaëòe trailokyamohanacakrasväminé prakaöa yoginé

[Next we encounter the “Control Devis”, guarding the yellow, innermost wall of the first enclosure. 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):]

I bow to:

(1/19)Sarwasamkshobhini [that which agitates all],

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(2/20) Sarwavidravina [that which liquifies/melts all],

(3/21) SarwAkarshini [that which attracts all],

(4/22) Sarwavashankari [that which controls/commands all],

(5/23) Sarwonmadini [that which maddens all],

(6/24) SarwamahAnkusa [that which directs/insists upon all],

(7/25) Sarwakhechari [that which moves/flies all through space],

(8/26) Sarwabija [the seed or information (DNA/“genetic map”) of all],

(9/27) Sarwayoni [the source or womb of all/the uniter of all],

(10/28) Sarwatrikhanda ]the trifold division/separator of all: knower, knowing, and known].

I bow to the Mistress of the the Chakra of the three worlds of waking, dreaming, and sleeping; the Yogini who expresses Herself openly without inhibitions.

[Note: Prakata means that which is expressed or revealed or manifested. Each group of devis in the enclosure has a group name, so the devis of the first enclusures are the outward, visible manifestations of Devi in the three worlds and its Mistress is worshiped last.]

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The Second Enclosure

[Here follow the Devis of the 2nd Enclosure: SarvAsha-Pari-PUraka-Cakra. The Chakra which fulfills all your desires.]

[Here follow the 16 attractive powers identified with the 16 days of the lunar calendar. 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; the expression of the Eros is through the various powers of the mind described below: The Goddesses of the Second Enclosure. ]

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[ bIjak i;R{yaTmaki;R{ymtaki;R[I zrIraki;R[I svaRzapirpUrkc³Svaimin guÝyaeigkämäkarñiëi buddhyäkarñiëyahaìkäräkarñiëi çabdäkarñiëi sparçäkarñiëi rüpäkarñiëi rasäkarñiëi gandhäkarñiëi cittäkarñiëi dhairyäkarñiëi smrutyäkarñiëi nämäkarñiëi béjäkarñiëyätmäkarñiëyamatäkarñiëé çaréräkarñiëé sarväçäparipürakacakrasvämini gupta yoginI

I bow to:

(1/29) KamAkarsini [She who attracts the power of lust (procreation and nurturing)],

(2/30) BuddhyAkarsini [She who attracts the power of discrimination/decision],

(3/31) AhamkarAkarsini [She who attracts the power of ego],

(4/32) SabdAkarsini [She who attracts the power of sound/hearing],

(5/33) SparshAkarsini [She who attracts the power of touch],

(6/34) RupAkarsini [She who attracts the power of form /sight],

(7/35) RasAkarsini [She who attracts the power of taste],

(8/36) GandhAkarsini [She who attracts the power of scent],

(9/37) CittAkarsini [She who attracts the power of the mind],

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(10/38) DharyAkarsini [She who attracts the power of valor/courage],

(11/39) SmrityAkarsini [She who attracts thepower of memory],

(12/40) NamAkarsini [She who attracts the power of names],

(13/41) BijAkarsini [She who attracts the power of seeds/semen],

(14/42) AtmAkarsini [She who attracts the power of the self],

(15/43) AmritAkarsini [She who attracts the of immortality],

(16/44) SarirAkarsini [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.

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The Third Enclosure

[Here follow the Devis of the 3rd Enclosure: SarvasaMksobhanaCakra. The All-Agitating Chakra.]

[Here follow the eight erotic sentiments of the third enclosure:]

An¼k…sume=n¼meole=n¼mdne=n¼mdnature=n¼reoe=n¼veigNyn¼a¼‚ze=n¼mailin svRs<]aeÉ[c³SvaiminguÝtryaeigin

anaìgakusume'naìgamekhale'naìgamadane'naìgamadanäture'naìgarekhe'naìgaveginyanaìgäìguçe'naìgamälini sarvasaìkñobhaëacakrasvämini guptatarayogini

I bow to:

(1/45) Ananga Kusuma9 [the sentiment of flowering],

(2/46) Ananga Mekhala [the sentiment of girdling (boundaries)],

(3/47) Ananga Madana [the sentiment of love (arousal)],

(4/48) Ananga MadanAntura [the sentiment of lust,

(5/49) Ananga Rekha [the sentiment of crossing bounds],

(6/50) Ananga Vegini [the sentiment of the desire of sex (fast)],

(7/51) Ananga Kusuma [the sentiment of insistence on sex],

(8/52) Ananga MAlini [the sentiment of orgy of joy]. I bow to the mistress of this all agitating chakra - the esoteric yogini.

9 Ananga also means body less or incorporeal

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The Fourth Enclosure

[Here follow the Devis of the 4th Enclosure: Sarvasaubhagyadayaka Chakra. The Chakra that bestows all the good fortunes. ]

(Here follow the descriptions of the fourteen worlds of the fourth enclosure, the Chakra that bestows good fortune: )

svRs<]aeiÉi[ svRivÔaivi[ svaRki;Ri[ svRhœ¦aidin svRs<maeihin svRSt<iÉin svRj&<iÉi[ svRvz»ir svRriÃin svaeRNmaidin svaRwRsaixin svRs<piÄpUri[ svRmÙmiy svRÖNd]y»ir svRsaEÉaGydaykc³Svaimin s<àadayyaeiginsarvasaìkñobhiëi sarvavidräviëi sarväkarñiëi sarvahÿädini sarvasammohini sarvastambhini sarvajrumbhiëi sarvavaçaìkari sarvaraïjini sarvonmädini sarvärthasädhini sarvasampattipüraëi sarvamantramayi sarvadvandakñayaìkari sarvasaubhägyadäyakacakrasvämini samprädäyayogini

I bow to the devis:

(1/53) SarvaSamkshobhiNi [ she who agitates all],

(2/54) SarvavidrAviNi [she who liquefies/floods all],

(3/55) SarvAkarsiNi [she who attracts all] ,

(4/56) SarvAhladini [she who pleases all],

(5/57) Sarvasammohini [she who deludes all],

(6/58) Sarvasthambini [she who obstructs all (stops motion)],

(7/59) Sarvajrumbhini [she who expands/explodes all],

(8/60) Sarvavashamkari [she who controls all/makes all obey],

(9/61) Sarvaranjani, [she who enjoys all/gives ecstasy to all],

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(10/62) SarvonmAdini [she who maddens all],

(11/63) SarvarthasAdhini [she who fulfills all/makes all prosperous],

(12/64) SarvasampattipUrani, [she who fills all with riches/ wealth],

(13/65) Sarvamantramayi [she who takes the form of all mantras/provides the “genes” of the Cosmos],

(14/66) Sarvadvandvaksayamkari, [she who eliminates all dualities].

I bow to the great mistress of the Chakra that bestows all good fortune the great traditional Yogini.

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The Fifth Enclosure

[Here follow the Deities of the 5th Chakra: The sarvArtha sAdhaka chakra. The Chakra that bestows all wealth.]

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

I bow to: (1/67) Sarva Siddhiprada [giver of all achievements/ attainments],

(2/68) Sarva Sampatprada [giver of all wealth/ riches],

(3/69) Sarva Priyamkari [giver of all that one wishes for, or would love to have],

(4/70) Sarva MangalakArini [harbringer of all auspiciousness] ,

(5/71) Sarva KAmaprade [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) SarvasoubhAgya DAyini [she who brings all desires].

I bow to the Mistress of the wheel providing of all manner of things which propel you on the righteous path, giving you all wealth, fulfilling all your desirers, and making liberation possible; the Yogini who has graduated out if all classifications, and is not bound by anything – who is grantor of all things.

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The Sixth Enclosure

[Here follow the Deities of the 6th Enclosure, which is the Chakra of all protection: SarwarakshA chakra. The Chakra of complete protection.]

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

I bow to: (1/77) Sarvajna [She who is all knowing (complete knowledge protects)],

(2/78) Sarva shakta [She who is all-powerful (power protects)],

(3/79) Sarvaisvarya PradAyini [She who grants all superhuman qualities (which protect)]

(4/80) Sarva JnAnamayi [She who grants all knowledge (knowledge is protection)],

(5/81) Sarva VyAdhivinasini [She who destroys all illness (health is protection)],

(6/82) Sarvadharasvarupa [She who supports all (being grounded is protection)],

(7/83) Sarva PApahara [She who destroys the concept of sin (lack of sin is protection)],

(8/84) SarvAnanda Mayi [She who is the embodiment of pleasure (the result of fearlessness, which is protection)],

(9/85) Sarva RakshA SvarUpini [She who is in the form of protection itself],

(10/86) Sarvepsita Phala Prada [She who is the provider of all desires (you are protected when your desires are all fulfilled)].

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I bow to She who is the Mistress of the Chakra of All Protection; the Yogini who protects you like a child in Her womb.

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The Seventh Enclosure

[Here follow the Devis of the 7th enclosure – Sarvarogahara Chakra. The Chakra that destroys all illness.]

[Here follow the eight forms of Saraswati, Goddess of Knowledge, which are originally the group of letters describing the explosion of the cosmos from a single point – the Seventh Enclosure that protects one from all illness, mundane and spiritual :]

vizin kameñir maeidin ivmle=é[e jiyin sveRñir kaEi¦in svRraeghrc³ Svaimin rhSyyaeigin 831 vaçini kämeçvari modini vimale'ruëe jayini sarveçvari kauÿini sarvarogaharacakra svämini rahasyayogini

I bow to:

(1/87) Vasini [she who attracts everything],

(2/88) KAmeshvari [she who is the mistress of lust],

(3/89) Modini [she who is happy],

(4/90) Vimala [she who is blemish less],

(5/91) Aruna [she who is red in color],

(6/92) Jayini [she who is always victorious],

(7/93) Sarveshvari [she who is the mistress of all],

(8/94) KauLini, [Enjoyer the mistress of kulAchara]. I bow to the mistress of the Chakra that destroys all illness- the secret yogini.

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bai[in caipin paizNy»‚izin bäëini cäpini päçinyaìguçini

[These are the weapons of the Divine Mother: ]

BANini –She who is adorned with The five flowery arrows of cupid called the senses of sound (music ), touch (eros), form (beauty), taste (sweetness), smell (fragrance ). The arrows are known by their bIja mantras drAM, drIM, kLIM,bLooM and saH.

CApini – she who has the sugarcane bow ( the mind, which likes sweet things of life )with its string of bumble bees.

PAshini – She who is adorned with the noose of love

Ankushini - She who is adorned with the Elephant goad to control evil and wayward sensory desires.

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The Eighth Enclosure

[Here follow the Goddesses of the 8th enclosure: The SarvArtha sadhaka chakra. The Chakra which bestows complete attainment on the sAdhaka :]

mhakameñir mhav¿eñir mhaÉgmailin mhaïIsuNdrI svRisiÏàdc³SvaimNyitrhSyyaeigin mahäkämeçvari mahävajreçvari mahäbhagamälini mahäçrésundaré Sarvasiddhipradacakrasväminyatirahasyayogini

I bow to:

(1/95) MahA KAmeshvari [the mistress of all desires],

(2/96) mahA Vajreshvari [the mistress with the ability to contain the Cosmos in indestructible seed form],

(3/97) mahA BhagamAlini [the mistress with the ability to express the infinite wealth of the Cosmos outside the seed], 

(4/98) mahA SrIsundari [the most beautiful form that is the cosmos]. I bow to the Mistress of the wheel of realizations; the most secret yogini.

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The Ninth Enclosure

[Here we reach the central hub of the wheel of Sri Devi, the Supreme Goddess: the 9th Enclosure, which is the ultimate culmination – the grantor of the bliss of Union with the Absolute. At this point the worshiper merges with the worshiped:The sarwAnandamaya chakra. The Chakra of Unalloyed Bliss.]

ïIïImhaÉ”airkesvaRnNdmyc³Svaimin prapr rhSyyaeigin çréçrémahäbhaööärike sarvänandamayacakrasvämini paräpara rahasyayogini

I bow to (1/99) Sri Sri MahA BhattarikA [Shakti on Shiva]

I bow to the the trancendental secret yogini who is the joint form of the woshiper and the worshiped and is the Great Goddess. The Ultimate Unity that is the Cosmos. 

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[In addition to the Devis residing in each of the previous circuits, there are also Goddesses controlling 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

(The following are the eight devis governing the eight outer enclosures described above:)

1. Tripura 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 The controller of these three states/worlds

3. Tripurasundari The most beautiful one in all these three states/worlds

4. Tripurä Väsini The one who lives in all these three states/worlds

5. Tripurä SriH The riches of all these three states/worlds

6. Tripuramälini The sequences of all these states experienced by all people

7. Tripurä Siddha The achievements possible in all these three states

8. Tripurämba The experience of the cosmos in Her three states, unifying all the experiences of all life

(The following are eight additional names of praise for Devi:)

1, Mahä Maheshvari The great cosmic controller

2. Mahä Mahä Ranjni The great cosmic empress

3. Mahä Mahä Shakta The great cosmic power

4. Mahä Mahä Gupta The great cosmic secret

5. Mahä Mahä Jnapta The great cosmic memory

6. Mahä Mahännanda The great cosmic bliss

7. Mahä Mahä Skandha The great cosmic support

8. Mahä Mahäsaya The great cosmic expression

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(The following names the Devi governing the Ninth Enclosure):

mhamha ïIc³ngrsèa}I mahämahäçrécakranagarasamräjïé

9. Mahä Mahä Sri Cakra Nagara Samräjni

The great transcendental conscious Empress of the wheel of Sri Cakra

nmSte nmSte nmSte Svahanamaste namaste namaste svähäNamaste Namaste Namaste NamaH swAhA:

We bow to You, we bow to You, We bow to You in the three states of waking, dreaming, and sleeping states, O Divine Mother!

FINIS

Sri Devi Khadgamala Stotram: A Practice Text. © 2004 by the Shakti Sadhana Group. This version of the great 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 (Lalitaa Mahaa Tripurasundari). 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. The Shakti Sadhana Group would like to offer its sincerest thanks and appreciation to Sri Amritananda Natha and Sri Bhasurananda Natha and many other Sadhaks of the Shakti Sadhana Group, who kindly provided the detailed and substantive commentary contained herein.

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