Monday, January 30, 2012

Pre-requisites of Nitya Puja - Notes

dasha mahAvidyA
dasha mahAvidyA or The Ten Great Knowledges the ten aspects or cosmic personalities of the Divine Mother (Devi). These are:
a. Kali
b. Tara
c. Shodashi/ Lalita-Tripurasundari
d. Bhuvaneshvari
e. Bhairavi
f. Chhinnamasta
g. Dhumavati
h. Bagalamukhi
i. Matangi
j. Kamala

dasha dikpAla
dasha dikpAla or the Ten Guardians of Directions are deities who rule specific directions of space.
a. Kubera - North
b. Yama - South
c. Indra - East
d. Varuṇa - West
e. Ishana - Northeast
f. Agni - Southeast
g. Vayu - Northwest
h. Nirrti - Southwest
i. Vishnu - Nadir
j. Brahma - Zenith

dashAvatAra
dashAvatAra or the the ten incarnations of viShNu are as follows:
a. matsya or fish
b. kUrma or tortoise
c. varaha or boar
d. narasiMha or man-lion
e. vAmana or dwarf
f. parashurAma
g. rAma
h. kRRiShNa
i. buddha
j. kalki

Sunday, January 29, 2012

Steps for Nitya Puja

Nitya Puja Pancha Devata Ganesha Surya Durga Shiva Vishnu

In this article I will talk about Steps for Nitya Puja in Sanskrit, Bengali and English.

Nitya Puja in Bengali style involves the Puja of 5 Gods - Ganesh, Surya, Durga, Shiva and Vishnu, in that order.

Even for a general Puja, Panchadevata Puja is an essential step. However prior to the Puja of the 5 Gods, certain other steps need to executed which I have described below. Once these are done, one is ready to perform the Puja of the 5 Gods.

1. Achaman & Vishnusmaran

ॐ विष्णुः ॐ विष्णुः ॐ विष्णुः |
ॐ तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः । दिवीव चक्षुराततम् ॥

ঔং বিষ্ণুঃ ঔং বিষ্ণুঃ ঔং বিষ্ণুঃ |
ঔং তদ্বিষ্ণোঃ পরমং পদং সদা পশ্যন্তি সূরয়ঃ | দিবীব চক্ষুরাততম্ ||

Sip water thrice.
Rub mouth twice.
Touch eyes, nostrils, ears, heart, belly button

ॐ अपवित्रः पवित्रो वा सर्वास्थां गतोऽपि वा |
यः स्मरेत्पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः ||

ঔং অপবিত্রঃ পবিত্রো বা সর্বাস্থাং গতোঽপি বা |
যঃ স্মরেত্পুণ্ডরীকাক্ষং স বাহ্যাভ্যন্তরঃ শুচিঃ ||

Whether pure or impure, in whatever condition one may be, he who meditates on the Lotus Eyed, becomes cleansed both within and without.

This is the first Step for Nitya Puja.

2. Surya Arghya

Directions: Arghya offering consists of water with druva grass, unhusked rice, sandal paste and red flowers in a copper kosha. Offer this to the Sun along with the below mantra.

ॐ नमो विवस्वते ब्रह्मण भास्वते विष्णुतेजसे ।
जगत्सवित्रे शूचये सवित्रे कर्मदायिने ।
इदं अर्घ्यं ॐ श्री सूर्याय नमः ।
ॐ जबा कुसुमसङ्काशं काश्यपेयं महाद्युतिम् ।
ध्वान्तारिं सर्वपापघ्नं प्रणतोश्मि दिवाकरम् ॥

ঔং নমো বিবস্বতে ব্রহ্মণ ভাস্বতে বিষ্ণুতেজসে |
জগত্সবিত্রে শূচয়ে সবিত্রে কর্মদায়িনে |
ইদং অর্ঘ্যং ঔং শ্রী সূর্যায় নমঃ |

3. Ganeshadi Archana

Take a flower and immerse it in sandal paste and offer it to every one.

एते गन्धपुष्पे ॐ गणेशाय नमः ।
एते गन्धपुष्पे ॐ शिवादिपंचदेवताभ्यो नमः ।
एते गन्धपुष्पे ॐ इन्द्रादिदशदिक्पालेभ्यो नमः ।
एते गन्धपुष्पे ॐ मत्स्यादिदशावतारेभ्यो नमः ।
एते गन्धपुष्पे ॐ काल्यादिदशादिमहाविद्याभ्यो नमः ।
एते गन्धपुष्पे ॐ श्री गुरवे नमः ।
एते गन्धपुष्पे ॐ नारायण श्री विष्णवे नमः ।
एते गन्धपुष्पे ॐ सर्वेभ्यो देवेभ्यो नमः ।
एते गन्धपुष्पे ॐ सर्वेभ्यो देवीभ्यो नमः ।

এতে গন্ধপুষ্পে ঔং গণেশায় নমঃ |
এতে গন্ধপুষ্পে ঔং শিবাদিপংচদেবতাভ্যো নমঃ |
এতে গন্ধপুষ্পে ঔং ইন্দ্রাদিদশদিক্পালেভ্যো নমঃ |
এতে গন্ধপুষ্পে ঔং মত্স্যাদিদশাবতারেভ্যো নমঃ |
এতে গন্ধপুষ্পে ঔং কাল্যাদিদশাদিমহাবিদ্যাভ্যো নমঃ |
এতে গন্ধপুষ্পে ঔং শ্রী গুরবে নমঃ |
এতে গন্ধপুষ্পে ঔং নারায়ণ শ্রী বিষ্ণবে নমঃ |
এতে গন্ধপুষ্পে ঔং সর্বেভ্যো দেবেভ্যো নমঃ |
এতে গন্ধপুষ্পে ঔং সর্বেভ্যো দেবীভ্যো নমঃ |

Bow down and recite the following mantra.

औं त्रैलोक्यपूजित श्रीमन् सदा विजयवर्धन ।
शान्तिं कुरू गदापाणे नारायण नमोस्तु ते ॥

ঔং ত্রৈলোক্যপূজিত শ্রীমন সদা বিজয়বর্ধন |
শান্তিং কুরূ গদাপাণে নারায়ণ নমোস্তু তে ||

Adored of the three worlds, lord of Sri, ever increasingly victorious, wielder of club, Narayana – please grant us peace.

4. Svasti Vachana

Recite the Svasti Mantras.

ॐ स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः ॥
स्वस्तिनस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु ॥

ঔং স্বস্তি ন ইন্দ্রো বৃদ্ধশ্রবাঃ | স্বস্তি নঃ পূষা বিশ্ববেদাঃ ||
স্বস্তিনস্তার্ক্ষ্যো অরিষ্টনেমিঃ | স্বস্তি নো বৃহস্পতির্দধাতু ||

May Vishnu the powerful, the Ancient of days, vouchsafe us unto prosperity, may Vishnu the nourisher, the knower of all hearts, give us what is well for us, may Vishnu the lord of swift motion, the felly whose wheel never wears out, be propitious to us, may Visnu the protector of great ones, protect us too.

गणनां त्वा गणपति ॐ हवामहे त्वा प्रियपति ॐ हवामहे निधीनां त्वा निधिपति ॐ हवामहे वसो मम ।

ঔং গণনাং ত্বা গণপতি হবামহে ঔং প্রিয়নাম ত্বা প্রিয়পতি হবামহে ঔং  নিধীনাং ত্বা নিধিপতি হবামহে ঔং বসো মম |

ॐ स्वस्ति ॐ स्वस्ति ॐ स्वस्ति ।

ঔং স্বস্তি ঔং স্বস্তি ঔং স্বস্তি

You we invoke, leader of groups, the loved ones lord, lord of treasures, my precious wealth. Peace, peace, peace!

5. Samanya Arghya
First draw a triangle on the ground on the left side of the size of the Kosha.

Place flower and unhusked rice on the triangle 4 times after reciting each mantra.

ॐ आधारशक्त्यै नमः ।
ॐ कूर्माय नमः ।
ॐ अनन्ताय नमः ।
ॐ पृथिव्यै नमः ।

ঔং আধারশক্ত্যৈ নমঃ |
ঔং কূর্মায় নমঃ |
ঔং অনন্তায় নমঃ |
ঔং পৃথিব্যৈ নমঃ |

Nitya Puja Kosha Kushi
 Image Courtesy: dollsofindia

Place Kosha and Kushi on the ground so sanctified.
फट्

6. Jala Shuddhi

Fill Arghya with water and utter. Add druva, unhusked rice, and flower and sandal paste.
नमः

Form the Ankusha mudra over the water as below and say the Gange cha mantra.

Nitya Puja Steps Ankusha Mudra
Image Courtesy: shreema

ॐ गङ्गे च यमुने चैव गोदावरि सरस्वति नर्मदे सिंधु कावेरि जलेहस्मिन् सन्निधिं कुरु ।

ঔং গঙ্গে চ যমুনে চৈব গোদাবরি সরস্বতি নর্মদে সিংধু কাবেরি জলেহস্মিন সন্নিধিং কুরু |

Then show Dhenu Mudra on water
Image Courtesy: agamaacademy.org

uttering vaM (in Sanskrit) or baM (in Bengali).

Then say 10 times

ঔং

Sprinkle the head and Puja ingredients with such water.

7. Bhuta Apasarpanam

Reciting the mantra, scatter some unhusked rice on all sides.

ॐ अपसर्पन्तु ते भूता ये भूता भुवि संस्थिताः ।
ये भूता विघ्नकर्तारस् ते नश्यन्तु ममाज्ञा ॥

ঔং অপসর্পন্তু তে ভূতা যে ভূতা ভুবি সংস্থিতাঃ |
যে ভূতা বিঘ্নকর্তারস তে নশ্যন্তু মমাজ্ঞা ||

Let all those elements go away, the Elemental, that dwell on earth; and the elements that obstacles raise, may they be destroyed by my command.

8. Asana Shuddhi

Place on the asana a flower immersed in sandal paste with the mantra.

एते गन्धपुष्पे आधार्शक्ति कमलासनाय नमः ।

এতে গন্ধপুষ্পে আধার্শক্তি কমলাসনায় নমঃ |

Then touching the Asana recite::

आसन मन्त्रस्य मेरुपृष्ठ ऋषिः सुतलं छन्दः कुर्मो देवता आसनोपवेशने विनियोगः
ॐ पृथ्वि! त्वया धृता लोका देवि! त्वं विष्णुना धृता।
त्वं च धारय मां देवि! पवित्रं कुरु चासनम्॥

আসন মন্ত্রস্য মেরুপৃষ্ঠ ঋষিঃ সুতলং ছন্দঃ কুর্মো দেবতা আসনোপবেশনে বিনিয়োগঃ
ঔং পৃথ্বি! ত্বয়া ধৃতা লোকা দেবি! ত্বং বিষ্ণুনা ধৃতা|
ত্বং চ ধারয় মাং দেবি! পবিত্রং কুরু চাসনম||

Then do Namaskar on different side:

Left Side
ॐ वामे गुरुभ्यो नमः ।

ঔং বামে গুরুভ্যো নমঃ |

Right Side
ॐ दक्षिने गणेशाय नमः ।

ঔং দক্ষিনে গণেশায় নমঃ |

Top:
ॐ ऊर्ध्वे ब्रह्मणे नमः ।

ঔং ঊর্ধ্বে ব্রহ্মণে নমঃ |

Middle:
ॐ मध्ये (God)नमः ।

ঔং মধ্যে (debatara nama) নমঃ |

Reciting these touch the respective sides.

9. Kara Shuddhi

Taking one flower squeeze it with both hands and say:

ऐं रं अस्त्राय फट्

and throw the flower to the left. Sprinkle water.

Sprinkle remaining flowers with a little water.

10. Pushpa Shuddhi

Touching the flowers recite.

ॐ पुष्पे पुष्पे महापुष्पे सुपुष्पे पुष्पसंभवे ।
पुष्प चयावकीर्ने च हुं फट् स्वाहा ॥

ঔং পুষ্পে পুষ্পে মহাপুষ্পে সুপুষ্পে পুষ্পসংভবে |
পুষ্প চয়াবকীর্নে চ হুং ফট স্বাহা ||

11. Pranayama

ओंकारस्य ब्रह्मा ऋषिर्गायत्री छन्देऽग्निर्देवता ।
सप्त व्याहॄतीनां विश्वामित्र यमदग्नि भरद्वाज गौतम च अत्रि वशिष्ट कश्यपा ऋषयः गायत्रि उष्णिक् अनुष्ठुभ् वृहती पङ्क्ति त्रिष्टुब् जगत्यश्छन्दांसि ।
अग्नि वायु आदित्य बृरिहस्पति वरुण इन्द्र विश्वेदेवा देवताः ।
गायत्र्य विश्वामित्र ऋरिश्ः गायत्री छन्दः सविता देवता ॥
शिरसः प्रजापति ऋषिः यजुश्छन्दो ब्रह्माग्निवायुसूर्या देवताः प्राणायामे विनियोगः ।

ওংকারস্য ব্রহ্মা ঋষির্গায়ত্রী ছন্দেঽগ্নির্দেবতা |
সপ্ত ব্যাহৄতীনাং বিশ্বামিত্র যমদগ্নি ভরদ্বাজ গৌতম চ অত্রি বশিষ্ট কশ্যপা ঋষয়ঃ গায়ত্রি উষ্ণিক অনুষ্ঠুভ বৃহতী পঙ্ক্তি ত্রিষ্টুব জগত্যশ্ছন্দাংসি |
অগ্নি বায়ু আদিত্য বৃরিহস্পতি বরুণ ইন্দ্র বিশ্বেদেবা দেবতাঃ |
গায়ত্র্য বিশ্বামিত্র ঋরিশঃ গায়ত্রী ছন্দঃ সবিতা দেবতা ||
শিরসঃ প্রজাপতি ঋষিঃ যজুশ্ছন্দো ব্রহ্মাগ্নিবায়ুসূর্যা দেবতাঃ প্রাণায়ামে বিনিয়োগঃ |

The seer is Brahama, the meter is Gayatri and the Devata is Agni.
Of the seven Vyahartis the Rishis are … and metres are .. and Devatas are …
Of Gayatri the seer is Vishvamitra, the metere is Gayatri and the Devata is Savitri.
Of the Sirasa, the seer is Prajapti, the metre is Gayatri, the Deavatas are Brahma, Agni, Vayu and Surya and it is employed in Pranayama.

A. While breathing in (Puraka) think of Brahma in the navel region (1 minute)

ॐ भूः ॥ ॐ भुवः ॥ ॐ स्वहः ॥ ॐ महः ॥ ॐ जनः ॥ ॐ तपः ॥ ॐ सत्यं ॥ ॐ तत् सवितुर्वरेण्यं भर्गोदेवस्य धीमहि । धियो यो नः प्रचोदयात् ॥ ॐ आपो ज्योतिरसोमूतं ब्रह्म भूर्भुवस्स्वरोम् ॥

ঔং ভূঃ || ঔং ভুবঃ || ঔং স্বহঃ || ঔং মহঃ || ঔং জনঃ || ঔং তপঃ || ঔং সত্যং || ঔং তত্ সবিতুর্বরেণ্যং ভর্গোদেবস্য ধীমহি | ধিয়ো যো নঃ প্রচোদয়াত্ || ঔং আপো জ্যোতিরসোমূতং ব্রহ্ম ভূর্ভুবস্স্বরোম্ ||

B. While holding breath think of Keshava in heart and recite (1 minute)

ॐ भूः ॥ ॐ भुवः ॥ ॐ स्वहः ॥ ॐ महः ॥ ॐ जनः ॥ ॐ तपः ॥ ॐ सत्यं ॥ ॐ तत् सवितुर्वरेण्यं भर्गोदेवस्य धीमहि । धियो यो नः प्रचोदयात् ॥ ॐ आपो ज्योतिरसोमूतं ब्रह्म भूर्भुवस्स्वरोम् ॥

ঔং ভূঃ || ঔং ভুবঃ || ঔং স্বহঃ || ঔং মহঃ || ঔং জনঃ || ঔং তপঃ || ঔং সত্যং || ঔং তত্ সবিতুর্বরেণ্যং ভর্গোদেবস্য ধীমহি | ধিয়ো যো নঃ প্রচোদয়াত্ || ঔং আপো জ্যোতিরসোমূতং ব্রহ্ম ভূর্ভুবস্স্বরোম্ ||

C. While expelling breath think of Shiva in the forehead and recite (1 miute)

ॐ भूः ॥ ॐ भुवः ॥ ॐ स्वहः ॥ ॐ महः ॥ ॐ जनः ॥ ॐ तपः ॥ ॐ सत्यं ॥ ॐ तत् सवितुर्वरेण्यं भर्गोदेवस्य धीमहि । धियो यो नः प्रचोदयात् ॥ ॐ आपो ज्योतिरसोमूतं ब्रह्म भूर्भुवस्स्वरोम् ॥

ঔং ভূঃ || ঔং ভুবঃ || ঔং স্বহঃ || ঔং মহঃ || ঔং জনঃ || ঔং তপঃ || ঔং সত্যং || ঔং তত্ সবিতুর্বরেণ্যং ভর্গোদেবস্য ধীমহি | ধিয়ো যো নঃ প্রচোদয়াত্ || ঔং আপো জ্যোতিরসোমূতং ব্রহ্ম ভূর্ভুবস্স্বরোম্ ||

Repeat the 3 steps thrice for a total of 10 minutes

And now we are ready to commence the Panchadebata Puja.

--- END ---

That's it. Thank you for reading Steps for Nitya Puja. You may also like the following.

Interesting Facts about Rig Veda
Interesting Facts about Atharva Veda
An Introduction to Tantra 
The Hindu World View 
Introduction to Trika

Thank you for reading Steps for Nitya Puja. Please leave your comments and feel free to share with your friends and family.

Tuesday, January 24, 2012

The Puja of Brahman (As described in the Mahanirvana Tantra)

Introduction
Described below is the worship of Brahman (not to be confused with God Brahma) as discussed in the Mahanirvana Tantra.

Brahman or para-brahma is the supreme all-pervading unmanifest Divine essence of the Universe. Being one with Brahman is the ultimate aim of all philosophical schools like Yoga or Advaita Vedanta or Kashmiri Trika.

People generally worship a concrete Godly manifestation of Brahman like Vishnu, Shiva or Devi, as it is exteremly difficult to visualize or conceptualize something that is abstract and beyond senses (nirguNa brahmaNa).

Puja Rules
There are no rules except that the devotees be of pure disposition of mind and heart. Additionally this is a pa~NchaopachAra pUjA. A pa~NchaopachAra pUjA is one with five offerings (physical or mental) – gandha or scent, puShpa or flower, dhUpa or incense stick, dIpa or lamp, naivaidya and food offered to God).
1.It may be done always and in all places.
2.It is of no account whether the worshipper has or has not bathed, or whether he be fasting or have taken food.
3.There are no caste restrictions – everybody is welcome to perform the Puja.
4.Food offered to God can be eaten by anybody of any caste and at any time.

Puja Steps

Kara Nyasa
Touch two thumbs with index fingers: ॐ अङ्गुष्ठाभ्यां नमः ।
Touch index fingers with the thumbs: सत् तर्जनीभ्यां स्वाहा ।
Touch middle fingers with thumbs:  चित् मध्यमाभ्यां वषट् ।
Ring fingers with thumbs: एकं अनामिकाभ्यां हुम्।
Little fingers with thumbs:  ब्रह्म कनिष्ठिकाभ्यां वौषट् ।
Touch two hands together both front & back: ॐ सच्चिदेकं ब्रह्म करतलकरपृष्ठाभ्यां फट् ।

Anga Nyasa
Touch heart with right hand and say: ॐ हृदयाय नमः ।
Touch head with right hand and say:  सत् शिरसे स्वाहा ।
Touch tuft with right hand and say:  चित् शिखाये वषट् ।
Place left hand on right shoulder and vice versa:  एकं कवचाये हुम्।
Right eye with index & left with middle finger of right hand:  ब्रह्म नेत्रत्राय वौषट् ।
Strike left palm with index & middle finger; slight sound: ॐ सच्चिदेकं ब्रह्म अस्त्राय फट् ।

Pranayama
Close the left nostril with the middle of the fourth finger, and then inhale through the right nostril, meanwhile making japa of the Mula-mantra ॐ सच्चिदेकं ब्रह्म eight times.

Then, closing the right nostril with the thumb and shutting also the mouth, make japa of the Mantra ॐ सच्चिदेकं ब्रह्म thirty-two times.

After that gently exhale the breath through the right nostril, doing japa of the Mantra ॐ सच्चिदेकं ब्रह्म the while sixteen times.

Close the right nostril with the middle of the fourth finger, and then inhale through the left nostril, meanwhile making japa of the Mula-mantra ॐ सच्चिदेकं ब्रह्म eight times.

Then, closing the left nostril with the thumb and shutting also the mouth, make japa of the Mantra ॐ सच्चिदेकं ब्रह्म thirty-two times.

After that gently exhale the breath through the left nostril, doing japa of the Mantra ॐ सच्चिदेकं ब्रह्म the while sixteen times.

Brahma Dhyana
Directions: Form a mental picture of Para Brahman as described below. If there is flower, it should be held in hand in Kurma Mudra. Else take water in palm in place of flower and hold it in Kurma Mudra.

हृदयकमलमध्ये निर्विशेषं निरीहम्
हरि हर विधि वेद्यं योगिभिर् ध्यानगम्यम् ।
जनन मरण भीति भ्रंसि सच्चित् स्वरूपम्
सकल भुवन बीजं ब्रह्म चैतन्यमीडे ||

In the lotus of my heart I contemplate the Divine Intelligence, the Brahman without distinctions and difference, Knowable by Hari, Hara, and Vidhi, whom Yogis approach in meditation; He Who destroys the fear of birth and death, Who is Existence, Intelligence, the Root of all the three worlds.

Directions: Then put flower on head, identifying oneself with Brahman.

Upachara Offering
Now make symbolic offerings with eyes closed. Or alternately physical offering of water to a spot on the  ground.

Offer essence of earth as scent: एष गन्ध ॐ  नमः
Offer universal ether as flower: एतत् पुष्पं सत् वौषट्
Offer essence of air as incense stick: एतेत् धूपं चित् वौषट्
Offer the luster of the universe as lamp: एष दीपं एकं वौषट्
Offer waters of the world as naivedya: एतन्नैवैद्यं ब्रह्म निवेदयामि

Japa
The worshipper should with reverence offer to the Supreme whatever be at hand, such as perfumes, flowers, clothes, jewels, food, and drink and purify them with the following mantra:

ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥
The vessel in which these offerings are placed is Brahman, and so, too, is the gheeoffered therein. Brahman is both the sacrificial Fire and he who makes the sacrifice, and to Brahman he will attain whose mind is fixed on the Brahman by the performance of the rites which lead to Brahman.

Perform Japa.
ॐ सच्चिदेकं ब्रह्म । (3/10/108 times)

Brahman Prayer – The Pancha Ratna Stotram of Brahman

Then recite the following Stotra,

नमस्ते सते सर्वलोकाश्रयाय नमस्ते चिते विश्वरूपात्मकाय ।
नमोऽद्वैततत्त्वाय मुक्तिप्रदाय नमो ब्रह्मणे व्यापिने निर्गुणाय ॥ ५९ ॥
त्वमेकं शरण्यं त्वमेकं वरेण्यं त्वमेकं जगत्कारणं विश्वरूपम् ।
त्वमेकं जगत् कर्तृ पातृ प्रहर्तृ त्वमेकं परं निश्चलं निर्विकल्पम् ॥ ६० ॥
भयानां भयं भीषणं भीषणानां गतिः प्राणिनां पावनं पावनानाम् ।
महोच्चैःपदानां नियन्तृ त्वमेकं परेषां परं रक्षकं रक्षकाणाम् ॥ ६१ ॥
परेश प्रभो सर्वरूपाप्रकाशिन् अनिर्द्देश्य सर्वेन्द्रियागम्य सत्य ।
अचिन्त्याक्षर व्यापकाव्यक्त तत्त्व जगद्भासकाधीश पायादपायात् ॥ ६२ ॥
तदेकं स्मरामस्तदेकं जपामः तदेकं जगत्साक्षिरूपं नमामः ।
सदेकं निधानं निरालम्बमीशं भवाम्भोधिपोतं शरण्यं व्रजामः ॥ ६३ ॥

पञ्चरत्नमिदं स्तोत्रं ब्रह्मणः परमात्मनः ।

I bow to Thee, the eternal Refuge of all: I bow to Thee, the pure Intelligence manifested in the universe. I bow to Thee Who in His essence is One and Who grants liberation. I bow to Thee, the great, all-pervading attributeless One (59). Thou art the only Refuge and Object of adoration. The whole universe is the appearance of Thee Who art its Cause. Thou alone art Creator, Preserver, Destroyer of the world. Thou art the sole immutable Supreme, Who art neither this nor that (6o); Dread of the dreadful, Terror of the terrible. Refuge of all beings, Purificator of all purificators. Thou alone rulest the high-placed ones, Supreme over the supreme, Protector of the Protectors (61). O Supreme Lord in Whom all things are, yet Unmanifest in all, Imperceptible by the senses, yet the very truth. Incomprehensible, Imperishable, All-pervading hidden Essence. Lord and Light of the Universe! save us from harm (62). On that One alone we meditate, that One alone we in mind worship, To that One alone the Witness of the Universe we bow. Refuge we seek with the One Who is our sole Eternal Support, The Self-existent Lord, the Vessel of safety in the ocean of being (63).
This is the five-jewelled hymn to the Supreme Soul.

Brahman Kavacha

Recite the following Kavacham.

श्री जगन् मङ्गलस्यास्य कवचस्य सदाशिवः ।
ऋषिश् छन्दः अनुष्टुविति परमब्रह्म देवता । चतुर् वर्ग फलावाप्त्यै विनियोगः प्रकीर्तितः ॥
परमात्मा शिरः पातु हृदयं परमेश्वरः । कण्ठं पातु जगत्पाता वदनं सर्वदृग्विभुः ॥
करौ मे पातु विश्वात्मा पादौ रक्षतु चिन्मयः । सर्वाङ्गं सर्वदा पातु परं ब्रह्म सनातनम् ॥

The Rishi of this world-beneficent amulet is Sada-shiva; the verse is anushtup, its presiding Devata is the Supreme Brahman, and the object of its use is the attainment of Dharmma, Artha, Kama, and Moksha
May the Supreme Soul protect the head, May the Supreme Lord protect the heart, May the Protector of the world protect the throat, May the All-pervading, All-seeing Lord protect the face (67), May the Soul of the Universe protect my hands, May He Who is Intelligence itself protect the feet, May the Eternal and Supreme Brahman protect my body in all its parts always (68).

Salutation to the Supreme Brahman

नमस्ते परमं ब्रह्म नमस्ते परमात्मने ।
निर्गुणाय नमस्तुभ्यं सद्रूपाय नमो नमः ॥

I bow to the Supreme Brahman. I bow to the Supreme Soul. I bow to Him Who is above all qualities. I bow to the Ever-existent again and again (74).

Saturday, January 21, 2012

An Introduction to Tantra

An Introduction to Tantra

Tantra: "Scripture by which knowledge is spread".

In this post I will give an introduction to Tantra, which is a scared system of religion and philosophy, and an integral part of Hinduism.

What Tantra Is

First let us be very clear on what Tantra is and is not.

Trantra/ Agamas are a broad class of religious Hindu works. They are mostly based on the Vedas and accept the authority of the Vedas. They contain philosophical speculation as well as concrete practices to apply the philosophy. The practices are quite elegant and elevating in many instances. However in some cases, and not all, these practices have taken hideous forms as those mentioned above. But the essential philosophy is more or less in harmony with the Vedic World View. The difference with respect to Vedas lies in some of the methods and subtle points of differences in philosophy.

In terms of applicability to ages of Hindu thought development, they follow the sequence:
1. Sruti for the First Age
2. Smriti for the Second Age
3. Itihasa-Puranas for the Third Age
4. Tantra/ Agamas for th Current Age (Kali Age).

Read my 5 part Series on Tantra in IndiaFacts called "Demystifying Tantra"
1. Place of Tantra in Hinduism
2. Subject Matter of the Tantras
3. Śaiva and Vaiṣṇava Tantras
4. Shakta tantras, Kaula tantras, Mantrashastra and Nibandhas
5. Magic, Sex, Distortions and Divinity 

What Tantra Is Not

There is a misconception among people that Tantra is all about "bad things" like black-magic, animal sacrifices, sexual excesses and drinking liquor and that it is something distinct from daily Hinduism. The word "Tantra" in fact carries a negative overtone which is why a lot of people do not take up its study. An average Hindu has very little, in fact, no idea what Tantra is all about and thinks that Tantra has no relevance to his daily Hindu duties.

While it is true that sexual excesses, graveyard practices, black magic etc are a part of Tantric practices, they are but a small part of certain sects of the various Tantric schools, in the same way that animal sacrifices and drinking of Soma were a common aspect of the Vedas. Any region or philosophy has its good sides as well as bad sides. However in the case of Tantra unfortunately the focus has been primarily on these negative aspects.

 Tantra is therefore not only black-magic and erotic practices. It is much much more.

Tantra is in fact an essential part of Hinduism and pervades almost all aspects of the life of an average Hindu in ways he or she cannot even being to comprehend.

Tantra and Hinduism

Hinduism as we know today is essentially Tantric in nature built upon a Vedic super-structure. The daily Puja's that we do at home - practices like Bija Mantra, Anga Nyasa, Kara Nyasa - all these are Tantric concepts. The dhyana mantras that we use during Pujas - many of them are derived from Tantric texts. The fact that a person could meditate on God at home and did not require an expensive Yagna is a Tantric concept. Allowing all caste access to meditate on God has been a Tantric initiative.

On the other hand, a Yagya is a pure Vedic concept. The only practice among Hindus that is more or less purely Vedic is the Aryan-Hindu marriage ceremony.

Tantra is not a unitary system like the Vedas or any of the Hindu philosophies. It is an accumulation of practices and ideas of the Hindus since prehistoric times. Its birth is rooted in the Vedas; its development proceeded through the Upanishads, Itihasas, Puranas, and Smritis; and its luxuriant growth has been fostered by Buddhism, various minor Hindu sects, and also foreign influences. The vitality and elasticity thus acquired made tantra enter every house and temple of India and it also made powerful inroads into every country where Indian thought went. What obtains as Hinduism in India and the West, is essentially tantra packaged to suit the need of a particular community or individual.

Introduction to Tantra Hinuism Puja

Age of Trantric Texts
  1. Various purANas themselves we find mention made both of the vaidiki and tAntriki forms of worship.
  2. Buddha himself condemned the tAntric worships of brahmA, indra, viShNu, kAtyAyanI, gaNapati and others.
  3. After Buddha, we find Buddhists themselves began to have their own innumerable tantras. They veritably began to worship innumerable deities such as Adi buddha, prajnA pAramitA, manjushrI, tArA, Arya tArA and so on.

Thus the roots of Tantric practices are definitely pre-Buddhistic as well as pre-Puranic, that is their origination happened much earlier than ~ 500 B.C.E although many texts have been written later than that.

The Tantric World View
The Tantric world view comprises three broad classes of works - Tantra, Agama and Yamala.

A typical Tantric-oriented world view involves:
  1. recitation of mantras or bijas
  2. construction of geometrical cosmic symbols (maNDala)
  3. the making of appropriate gestures (mudrA)
  4. the assignment (nyAsa) of powerful sounds or syllables on the body
  5. meditation on the deity (dhyAna)
  6. worship (pUjA)
In short Sadhana is a key feature of Tantric practices.

Tantra vs Agama
As far as texts are concerned, there are differences between texts called Agama and those called Tantra, although they both belong to the broad grouping of Tantric texts:

a. In Agamas:
 - The emphasis is on Kriya or chArya
    i. construction of temples
    ii. installation of images
    iii. temple worship etc
 - The focus on theoretical and esoteric matters is rather low.
 - Shaiva Agamas have a dualistic viewpoint or intermediate between a monistic and dualistic standpoint.

b. In Tantra texts
 - the focus is on
    i. philosophical specultaions
    ii. cosmogony
    iii. how to communicate and handle mantras
    iv. contruction of and initiation into maNDalas
    v. Ritual aspects
 - The Tantra world view is decidedly monistic


The Advaitist - Tantra Agama Darshana

Classfication of Tantra Works
Classification of Tantric/ Agamaic works are rather difficult. There are major differences between
a. early and late
b. Shaiva and Shakta
c. Shrikula and Kalikula
d. texts of Yogic and those of magic orientation
e. original Tantras and secondary Nibandhas

One classification is based on Sects. Thus there are broadly 4 sects:
a. Shaiva - Shiva
b. Shakta - Female Divinity (Devi)
c. Vaishnava - Vishnu
d. Ganapatya - Ganapati

Very often however, if the term "Tantra" is used, the reference is to an ordinary type of Shakta text in the Kaula tradition.

Another classification is geographical:
a. Kerala
b. Kashmira
c. Gauda
d. Vilasa

Tantric Texts
a. Sahiva
    Agamas
     - Two schools
          - Southern Shaiva school - Shaiva Siddhanta
          - Northern School - Kashmiri Shaivism
    Southern Shaiva Agama
     - kAmikA
     - yogaja
     - chintya
     - kAraNa
     - ajitA
     - diptA
     - suxmA
     - aMsumAna
     - suprabheda
     - vijaya
     - niHshvAsa
     - svAyaMbhuva
     - vIra
     - raurava
     - makuta
     - vimala
     - chandra GYAna
     - bimba
     - lalita
     - santAna
     - sarvokta
     - pArameshvara
     - kiraNa
     - vAtula
     - shiva GYAna bodha
     - anala
     - prodgItA

Shaiva Tantra
An Introduction to Tantra - Shaiva

1. Amritesha Tantra, or Netra Tantra
2. Netragyanarnava Tantra
3. Nishvasa Tattva Samhita
4. Bhairavi Shikha Tantra (lost)
5. Vina Shikha Tantra (lost)
6. Vinamani Shikha Tantra (lost)
7. Sammohana Shikha Tantra (lost)
8. Damara Shikha Tantra (lost)
9. Atharvaka Shikha Tantra (lost)
10. Kabandha Shikha Tantra (lost)
11. Shirascheda Tantra (lost)
12. Nandi Shikha Tantra (fragmentary)
13. Bharga Shikha Tantra (fragmentary)
14. Kabandha Shikha Tantra (fragmentary)
15. Kalottara Tantra
16. Sarva Gyanottara Tantra
17. Kriya Kala Gunottara Tantra
18. Lingarchana Tantra

b. Shakta
 - Kali Tradition
     - Yonigahavara (Recess of the Womb)
     - kAlIkulArNava tantra
     - kaNkAlamAlinI tantra
     - jhaMkArakaravIra
     - mahAkAlasaMhitA by AdinAtha
     - kAlI tantra
     - kAlaGYAna tantra
     - kumArI tantra
     - toDala tantra (refers to the 10 mahAvidyA)
     - siddhalaharI tantra
     - niruttara tantra (contains Dakshinakali's sahdana)
 - Kali-Vishnu Tradition
    - kAlIvilAsa tantra (also contains Vishnu & Krishna mantras)
    - utpatti tantra
    - kAmadhenu tantra
    - nirvANa tantra
 - Kali Kamakhya Tradition
     - kAmAkhyA tantra
     - yoginI tantra (one of the most readable Tantras)
 - Kali Tara
    - tArA tantra
    - kaula tantra
    - matsya sUkta/ tArA kalpa (Vaishna influence)
    - samayA tantra (kAlI as kAla)
 - Other Forms of Devi in Kali Kula
    - muNDamAla tantra (refers to the 10 mahAvidyA)
    - nIlA tantra (nIlA)
    - nibandha tantra (nIlAsarasvati)
    - vIra tantra (tArA & daxinAkAli)
    - mAyA tantra (bhUvaneshvarI)
    - sAMkhyAyana tantra (8 mAhAvidyAs a.k.a bagalA mukhI)
    - kAtyAyani tantra (durgA)
    - kAlAnalatantra (siddhilaxmI)
    - vArAhI tantra (Varahi)
Introduction to Tantra Mantra Kavacha Stotra - Kali

 - Shrikula Tradition
    - vAmakeshvara tantra (nityAShodashikArNava & yoginIhRRidaya - discusses shrIchakra & shrIvidyA) one of the best works
    - tantrajA tantra / kADimata tantra - an excellent work
    - gYAnArNava tantra
    - shaktisaMgama tantra
    - vidyArNava tantra
    - AnandArNava tantra
    - Ananda tantra (of South Indian origin)
    - paramAnanda tantra
    - kuloDDIsha tantra
    - gandharva tantra

c. Vaishnava Agamas
  - Vaikhanasa
  - Pancharatra
      - laxmI tantra
      - bRRihadbrahma saMhitA
      - nArAda pA~NcharAtra
      - gautamIya tantra (Krishna worship)
      - mAheshvara tantra
      - sAtvata tantra
      - rAdhA tantra
      - agastyasaMhitA (rAmA worshippers)
      - dAsharathIya tantra
      - vaiShNava IshAnasaMhitA
      - UrdhvAmnAya saMhitA
      - vishvasAra tantra
  - Pratishthasara
  - Vijnanalalita

d. Surya
    - saura saMhitA / saura tantra
    - sUrya pAtAla of devI rahasya

e. Shiva-Shakti or Yamalas / Bhairava Tradition
    - The term yAmala denotes the primeval non-dual state of Shiva and Shakti. Achievement of this Unity is the ultimate goal of the Tanntric sAdhaka.
    - Yamalas can be distinguished from other works based on certain characteristics:
        a. most Yamalas were typically Bhairava-tantras characterized by the development of Shakta tendencies within Shaivism
        b. While Yamalas in principle describe the bi-polarity of Shiva and Shakti, the Shakta Tantra focus on a particular Shakti
        c. The subjects described in the Yamalas as well as their tone is markedly different from those of the general Shaiva Agamas
    - The yAmaLa tradition believes in a huge pantheon of gods and goddesses; the tAntric sAdhana here is open to all castes.

Yamalas
1. Brahma Yamala
2. Vishnu Yamala
3. Rudra Yamala
4. Skanda Yamala
5. Svachchanda Yamala
6. Ruru Yamala
7. Jayadhrata Yamala
8. Siddha Yamala
9. Atharvana Yamala
10. Yama Yamala
11. Vayu Yamala
12. Uma Yamala
13. Devi Yamala
14. Vetala Yamala
15. Kubera Yamala
16. Indra Yamala
17. Lakshmi Yamala
18. Ganesh Yamala
19. Chandra Yamala
20. Shakti Yamala

f. Other Non-sectarian (although Shakta oriented in terms of conversation style)
    - kulachUDAmaNi tantra (promulgation of Kaula cult - a Nigama text)
    - kulArNava tantra (a very important work)
    - gupta sAdhana tantra
    - matRRikAbheda tantra
    - mahAnirvANa tantra (a very late work but an excellent one)
    - brahmaGYAna tantra
    - GYAnasaMkalinI tantra
    - GYANasaMkulI tantra
    - mRRityuMjaya tantra (Yoga of Tantric variety)
    - chintAmaNI tantra (discusses kuNDalinI yoga)
    - bhUtasuddhi tantra ( discusses necessary preparations for Tantric worship)
    - sarasvatI tantra (mantras and japas of female deities)
    - gAyatrI tantra (discusses the Vedic Gayatri)
    - guru tantra (discusses the importance of Guru)
    - shivatANDava tantra (construction/ application of ritual diagrams)
    - shivanRRitya tantra (construction/ application of ritual diagrams)
    - kaivalya tantra (ritual performance of the 5 makAras)
    - vimalA tantra (on kula duties of the initiated)
    - samayAchAra tantra
    - yoni tantra

g. Magic/ Supernatural/ Alchemy/ Astrology Tantras
    - phetkArI / phetkArINi tantra (graveyard worship, gory sacrifices etc)
    - pichchilA tantra
    - shalaya tantra (Supernatural faculties as well as ShaTkarman)
    - dattAtreya tantra (ShaTkarman rites)
    - kaxapuTa tantra / rasaratnAkara
    - AscharyayogamAlA
    - bhUtaDAmara tantra (ShaTkarman rites)
    - uDDAmara tantra
    - uDDIsha tantra/ rAvaNoDDisha / vIrabhadra tantra
    - bRRihatshAbara tantra
    - kAlarudra tantra
    - kAkachaNDeshvarImata (one of the oldest works on achieving immortality)
    - suvarNa tantra (on prodcution of pure gold by distillation)
    - yuddhajayArNava (Means to ascertain victory in battle)
    - chandronmIlaNa
    - kriyAkAlaguNottara tantra (how to tackle poisining)
    - kumAra tantra(understanding and counteracting demon attacks)
    - tantrasArasaMgraha of nArAyaNa of Kerala (cure of poisoning) 
      Digests/ Compendiums
    - kAmyayantroddhAra by parivrAjakAchArya   
    - haramekhalA
    - ShaTkarmadIpikA by kRRiShNAnanda vidyAvAgisha (an important work)
    - kAmaratna / kAma tantra/ siddha DAkinI ( a popular treataise on ShaTkarman)

h. Compendiums / Digests/ Mantra Shastras / Nibandhas
 - Mantra Shastra
    - prapa~nchasAra or prapa~nchasAra tantra (the most important Mantra Shastra)
      Commentaries:
        - vivaraNa by GYAnasvarUpa
        - vivaraNa by padmapAda
        - sambandhadIpikA by utaamabodha
        - TIkA by jagaduru
        - tattvapradIpikA by nAgasvAmin (South Indian)
        - viGYAnoddyotinI
    - shAradAtilaka (another very important work)
      Commentaries:
        - padArthAdarsha by rAghavabhaTTa
        - shabdArthachintAmaNi by premanidhi pant
        - guDhArthadIpikA by trivikramaGYa
        - guDhArthadIpikA by mAdhava
        - mantrayantraprakAshikA by shIrapANi
    - mantramuktAvalI by paramhaMsa pUrNaprakAsha
    - mantramahodadhi by mahIdhara
      Commentaries:
        - naukA
        - padArthAdarsha by kAshinAtha
        - mantrAvalI by ga~NgAdhara
    - mantradevaprakAshikA by viShNudeva
    - mantrakamalAkara by kamalAkara bhaTTa (mostly Rama worship)
    - mantraratnAkara by yadunAtha chakravartin
    - mantrachandrikA by kAshinAtha bhaTTa
    - mantraratnAvalI by vidyAdhara sarman
    - mantraratnAvalI by bhAskara mishra
    - mantrakalpadruma (of Nepal)
    - tantrasAra by kRRiShNAnanda of Bengal (very important work for Bengal)
    - siMhasiddhAntasindhu by shivAnanda gosvAmin of Bengal

 - Nibandhas
    - kriyAkalpataru by shaktinAtha kalyAnakara
    - kaluAvAlInirNaya by GYAnAnandagiri paramhaMsa
    - shAktAnandataraMgiNI by brahmAnanda giri of Bengal
    - shAktakrama by pUrNAnanda giri of Bengal
    - shrItattvachintAmaNi by pUrNAnanda giri of Bengal
    - AgamakalpalatikA by yadunAtha (worship of 10 mahAvidyAs)
    - AgamatattvavilAsa by raghunAtha tarkavAgIsha of Bengal (has extensive bibliography)
    - tantrachintAmaNi by navamIsiMha (of Nepal)
    - kulamuktikallolinI by navamIsiMha (of Nepal)
    - kulasarvasva / kulamata by kavishekhara (Shakta Nibandha)
    - kaulikArchanadIpikA by jagadAnanda (Shakta Nibandha)
    - sarvollAsa tantra by sarvAnandanAtha of Bengal/ Tripura
    - prANatoShaNi by rAmatoShaNa vidyAlaMkAra of Bengal (1820s)
    - shAktapramoda by rAjA devAnanda siMha (1890s)

References:
1. Arthur Avalon / Sir John Woodroffes works
2. Kamakotimandali blog
3. A History of Indian Literature - Teun Guodriaan
4. History of Indian Philosophy - Surendranath Dasgupta
5. Prabuddha Bharata, Vol 115, No 4

--- END  ---

That's it. Thank you for reading An Introduction to Tantra. You may also like the following.



Prapanchasara Tantra
Sarada Tilak Tantra
Differences between Hinduism and Abrahamic Religions
Purpose of Hindu Philosophy 
Books on Vedas 

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Tuesday, January 17, 2012

Devi - 03 - Devi Kali Trailokya Vijaya Kavach

From Mahanirvana Tantra  Chapter 7

त्रैलोक्या विजय कवच

ह्रीमाद्या मे शिरः पातु श्री/ काली वदनं मम ।
हृदयं क्री/ परा शक्तिः पायात् कण्ठं परात्परा ॥ ५८ ॥
नेत्रे पातु जगद्धात्री कर्णौ रक्षतु शङ्करी ।
घ्राणं पातु महामाया रसनां सर्वमङ्गला ॥ ५९ ॥
दन्तान् रक्षतु कौमारी कपोलौ कमलालया ।
ओष्ठाधरौ क्षमा रक्षेत् चिबुकं चारुहासिनी ॥ ६० ॥
ग्रीवां पायात् कुलेशानी ककुत् पातु कृपामयी ।
द्वौ बाहू बाहुदा रक्षेत् करौ कैवल्यदायिनी ॥ ६१ ॥
स्कन्धौ कपर्दिनी पातु पृष्ठं त्रैलोक्यतारिणी ।
पार्श्वे पायादपर्णा मे कटिं मे कमठासना ॥ ६२ ॥
नाभौ पातु विशालाक्षी प्रजास्थानं प्रभावती ।
ऊरू रक्षतु कल्याणी पादौ मे पातु पार्वती ॥ ६३ ॥
जयदुर्गाऽवतु प्राणान् सर्वाङ्गं सर्वसिद्धिदा ।
रक्षाहीनंतु यत् स्थानं वर्जितं कवचेन च ॥ ६४ ॥

ত্রৈলোক্যা বিজয় কবচ

হ্রীমাদ্যা মে শিরঃ পাতু শ্রী/ কালী বদনং মম |
হৃদয়ং ক্রী/ পরা শক্তিঃ পায়াত কণ্ঠং পরাত্পরা || ৫৮ ||
নেত্রে পাতু জগদ্ধাত্রী কর্ণৌ রক্ষতু শঙ্করী |
ঘ্রাণং পাতু মহামায়া রসনাং সর্বমঙ্গলা || ৫৯ ||
দন্তান রক্ষতু কৌমারী কপোলৌ কমলালয়া |
ওষ্ঠাধরৌ ক্ষমা রক্ষেত চিবুকং চারুহাসিনী || ৬০ ||
গ্রীবাং পায়াত কুলেশানী ককুত পাতু কৃপাময়ী |
দ্বৌ বাহূ বাহুদা রক্ষেত করৌ কৈবল্যদায়িনী || ৬১ ||
স্কন্ধৌ কপর্দিনী পাতু পৃষ্ঠং ত্রৈলোক্যতারিণী |
পার্শ্বে পায়াদপর্ণা মে কটিং মে কমঠাসনা || ৬২ ||
নাভৌ পাতু বিশালাক্ষী প্রজাস্থানং প্রভাবতী |
ঊরূ রক্ষতু কল্যাণী পাদৌ মে পাতু পার্বতী || ৬৩ ||
জয়দুর্গাঽবতু প্রাণান সর্বাঙ্গং সর্বসিদ্ধিদা |
রক্ষাহীনংতু যত স্থানং বর্জিতং কবচেন চ || ৬৪ ||

trailokyA vijaya kavacha

hrImAdyA me shiraH pAtu shrI/ kAlI vadanaM mama |
hR^idayaM krI/ parA shaktiH pAyAt kaNThaM parAtparA || 58 ||
netre pAtu jagaddhAtrI karNau rakShatu sha~NkarI |
ghrANaM pAtu mahAmAyA rasanAM sarvama~NgalA || 59 ||
dantAn rakShatu kaumArI kapolau kamalAlayA |
oShThAdharau kShamA rakShet chibukaM chAruhAsinI || 60 ||
grIvAM pAyAt kuleshAnI kakut pAtu kR^ipAmayI |
dvau bAhU bAhudA rakShet karau kaivalyadAyinI || 61 ||
skandhau kapardinI pAtu pR^iShThaM trailokyatAriNI |
pArshve pAyAdaparNA me kaTiM me kamaThAsanA || 62 ||
nAbhau pAtu vishAlAkShI prajAsthAnaM prabhAvatI |
UrU rakShatu kalyANI pAdau me pAtu pArvatI || 63 ||
jayadurgA.avatu prANAn sarvA~NgaM sarvasiddhidA |
rakShAhInaMtu yat sthAnaM varjitaM kavachena cha || 64 ||


Trailokya-Vijaya Kavacha / Translation (Arthur Avalon)

Hring, may the Adya protect my head;
Shring, may Kali protect my face;
Kring, may the Supreme Shakti protect my heart;
May She Who is the Supreme of the Supreme protect my throat (58);
May Jagaddhatri protect my two eyes;
May Shankari protect my two ears;
May Mahamaya protect my power of smell;
May Sarvva-mangala protect my taste (58);
May Kaumari protect my teeth;
May Kamalalaya protect my cheeks;
May Kshama protect my upper and lower lips;
May Charu-hasini protect my chin (60);
May Kuleshani protect my neck;
May Kripa-mayi protect the nape of my neck;
May Bahu-da protect my two arms;
May Kaivalya-dayini protect my two hands; (61)
May Kapardini protect my shoulders;
May Trailokya-tarini protect my back;
May Aparna protect my two sides;
May Kamathasana protect my hips (62);
May Vishalakshi protect my navel;
May Prabha-vati protect my organ of generation;
May Kalyani protect my thighs;
May Parvati protect my feet;
May Jaya-durga protect my vital breaths,
And Sarvva-siddhi-da protect all parts of my body (63).
As to those parts as have not been mentioned in the Kavacha, and are unprotected, may the Eternal Primeval Kali protect all such (64).

Monday, January 16, 2012

Devi - 02 - Adya Kali Svarupa Stotra

Adya Kali Svarupa Stotra

ह्री/ काली श्री/ कराली च क्री/ कल्याणी कलावती ।
कमला कलिदर्पघ्नी कपर्दीशकृपान्विता ॥ १२ ॥
कालिका कालमाता च कालानलसमद्युतिः ।
कपर्दिनी करालास्या करुणामृतसागरा ॥ १३ ॥
कृपामयी कृपाधारा कृपापारा कृपागमा ।
कृशानुः कपिला कृष्णा कृष्णानन्दविवर्द्धिनी ॥ १४ ॥
कालरात्रिः कामरूपा कामपाशविमोचनी ।
कादम्बिनी कलाधारा कलिकल्मषनाशिनी ॥ १५ ॥
कुमारीपूजनप्रीता कुमारीपूजकालया ।
कुमारीभोजनानन्दा कुमारीरूपधारिणी ॥ १६ ॥
कदम्बवनसञ्चारा कदम्बवनवासिनी ।
कदम्बपुष्पसन्तोषा कदम्बपुष्पमालिनी ॥ १७ ॥
किशोरी कलकण्ठा च कलनादनिनादिनी ।
कादम्बरीपानरता तथा कादम्बरीप्रिया ॥ १८ ॥
कपालपात्रनिरता कङ्कालमाल्यधारिणी ।
कमलासनसन्तुष्टा कमलासनवासिनी ॥ १९ ॥
कमलालयमध्यस्था कमलामोदमोदिनी ।
कलहंसगतिः क्लैव्यनाशिनी कामरूपिणी ॥ २० ॥
कामरूपकृतावासा कामपीठविलासिनी ।
कमनीया कल्पलता कमनीयविभूषणा ॥ २१ ॥
कमनीयगुणाराध्या कोमलाङ्गी कृशोदरी ।
कारणामृतसन्तोषा कारणानन्दसिद्धिदा ॥ २२ ॥
कारणानन्दजापेष्टा कारणार्चनहर्षिता ।
कारणार्णवसम्मग्ना कारणव्रतपालिनी ॥ २३ ॥
कस्तूरीसौरभामोदा कस्तूरीतिलकोज्ज्वला ।
कस्तूरीपूजनरता कस्तूरीपूजकप्रिया ॥ २४ ॥
कस्तूरीदाहजननी कस्तूरीमृगतोषिणी ।
कस्तूरीभोजनप्रीता कर्पूरामोदमोदिता ।
कर्पूरमालाभरणा कर्पूरचन्दनोक्षिता ॥ २५ ॥
कर्पूरकारणाह्लादा कर्पूरामृतपायिनी ।
कर्पूरसागरस्नाता कर्पूरसागरालया ॥ २६ ॥
कूर्चबीजजपप्रीता कूर्चजापपरायणा ।
कुलीना कौलिकाराध्या कौलिकप्रियकारिणी ॥ २७ ॥
कुलाचारा कौतुकिनी कुलमार्गप्रदर्शिनी ।
काशीश्वरी कष्टहर्त्री काशीशवरदायिनी ॥ २८ ॥
काशीश्वरकृतामोदा काशीश्वरमनोरमा ॥ २९ ॥
कलमञ्जीरचरणा क्वणत्काञ्चीविभूषणा ।
काञ्चनाद्रिकृतागारा काञ्चनाचलकौमुदी ॥ ३० ॥
कामबीजजपानन्दा कामबीजस्वरूपिणी ।
कुमतिघ्नी कुलीनार्तिनाशिनी कुलकामिनी ॥ ३१ ॥
क्री/ ह्री/ श्री/ मन्त्रवर्णेन कालकण्टकघातिनी ।
इत्याद्याकालिकादेव्याः शतनाम प्रकीर्तितम् ॥ ३२ ॥
ककारकूटघटितं कालीरूपस्वरूपकम् ॥ ३३ ॥
पूजाकाले पठेद्यस्तु कालिकाकृतमानसः ।
मन्त्रसिद्धिर्भवेदाशु तस्य काली प्रसीदति ॥ ३४ ॥

আদ্যা কালী স্বরূপ স্তোত্র

হ্রীং কালী শ্রীং করালী চ ক্রীং কল্যাণী কলাবতী |
কমলা কলিদর্পঘ্নী কপর্দীশকৃপান্বিতা || ১২ ||
কালিকা কালমাতা চ কালানলসমদ্যুতিঃ |
কপর্দিনী করালাস্যা করুণামৃতসাগরা || ১৩ ||
কৃপাময়ী কৃপাধারা কৃপাপারা কৃপাগমা |
কৃশানুঃ কপিলা কৃষ্ণা কৃষ্ণানন্দবিবর্দ্ধিনী || ১৪ ||
কালরাত্রিঃ কামরূপা কামপাশবিমোচনী |
কাদম্বিনী কলাধারা কলিকল্মষনাশিনী || ১৫ ||
কুমারীপূজনপ্রীতা কুমারীপূজকালয়া |
কুমারীভোজনানন্দা কুমারীরূপধারিণী || ১৬ ||
কদম্ববনসঞ্চারা কদম্ববনবাসিনী |
কদম্বপুষ্পসন্তোষা কদম্বপুষ্পমালিনী || ১৭ ||
কিশোরী কলকণ্ঠা চ কলনাদনিনাদিনী |
কাদম্বরীপানরতা তথা কাদম্বরীপ্রিয়া || ১৮ ||
কপালপাত্রনিরতা কঙ্কালমাল্যধারিণী |
কমলাসনসন্তুষ্টা কমলাসনবাসিনী || ১৯ ||
কমলালয়মধ্যস্থা কমলামোদমোদিনী |
কলহংসগতিঃ ক্লৈব্যনাশিনী কামরূপিণী || ২০ ||
কামরূপকৃতাবাসা কামপীঠবিলাসিনী |
কমনীয়া কল্পলতা কমনীয়বিভূষণা || ২১ ||
কমনীয়গুণারাধ্যা কোমলাঙ্গী কৃশোদরী |
কারণামৃতসন্তোষা কারণানন্দসিদ্ধিদা || ২২ ||
কারণানন্দজাপেষ্টা কারণার্চনহর্ষিতা |
কারণার্ণবসম্মগ্না কারণব্রতপালিনী || ২৩ ||
কস্তূরীসৌরভামোদা কস্তূরীতিলকোজ্জ্বলা |
কস্তূরীপূজনরতা কস্তূরীপূজকপ্রিয়া || ২৪ ||
কস্তূরীদাহজননী কস্তূরীমৃগতোষিণী |
কস্তূরীভোজনপ্রীতা কর্পূরামোদমোদিতা |
কর্পূরমালাভরণা কর্পূরচন্দনোক্ষিতা || ২৫ ||
কর্পূরকারণাহ্লাদা কর্পূরামৃতপায়িনী |
কর্পূরসাগরস্নাতা কর্পূরসাগরালয়া || ২৬ ||
কূর্চবীজজপপ্রীতা কূর্চজাপপরায়ণা |
কুলীনা কৌলিকারাধ্যা কৌলিকপ্রিয়কারিণী || ২৭ ||
কুলাচারা কৌতুকিনী কুলমার্গপ্রদর্শিনী |
কাশীশ্বরী কষ্টহর্ত্রী কাশীশবরদায়িনী || ২৮ ||
কাশীশ্বরকৃতামোদা কাশীশ্বরমনোরমা || ২৯ ||
কলমঞ্জীরচরণা ক্বণত্কাঞ্চীবিভূষণা |
কাঞ্চনাদ্রিকৃতাগারা কাঞ্চনাচলকৌমুদী || ৩০ ||
কামবীজজপানন্দা কামবীজস্বরূপিণী |
কুমতিঘ্নী কুলীনার্তিনাশিনী কুলকামিনী || ৩১ ||
ক্রীং হ্রীং শ্রীং মন্ত্রবর্ণেন কালকণ্টকঘাতিনী |
ইত্যাদ্যাকালিকাদেব্যাঃ শতনাম প্রকীর্তিতম || ৩২ ||
ককারকূটঘটিতং কালীরূপস্বরূপকম || ৩৩ ||
পূজাকালে পঠেদ্যস্তু কালিকাকৃতমানসঃ |
মন্ত্রসিদ্ধির্ভবেদাশু তস্য কালী প্রসীদতি || ৩৪ ||

Transliteration - ITRANS

 
hrI/ kAlI shrI/ karAlI cha krI/ kalyANI kalAvatI |
kamalA kalidarpaghnI kapardIshakR^ipAnvitA || 12 ||
kAlikA kAlamAtA cha kAlAnalasamadyutiH |
kapardinI karAlAsyA karuNAmR^itasAgarA || 13 ||
kR^ipAmayI kR^ipAdhArA kR^ipApArA kR^ipAgamA |
kR^ishAnuH kapilA kR^iShNA kR^iShNAnandavivarddhinI || 14 ||
kAlarAtriH kAmarUpA kAmapAshavimochanI |
kAdambinI kalAdhArA kalikalmaShanAshinI || 15 ||
kumArIpUjanaprItA kumArIpUjakAlayA |
kumArIbhojanAnandA kumArIrUpadhAriNI || 16 ||
kadambavanasa~nchArA kadambavanavAsinI |
kadambapuShpasantoShA kadambapuShpamAlinI || 17 ||
kishorI kalakaNThA cha kalanAdaninAdinI |
kAdambarIpAnaratA tathA kAdambarIpriyA || 18 ||
kapAlapAtraniratA ka~NkAlamAlyadhAriNI |
kamalAsanasantuShTA kamalAsanavAsinI || 19 ||
kamalAlayamadhyasthA kamalAmodamodinI |
kalahaMsagatiH klaivyanAshinI kAmarUpiNI || 20 ||
kAmarUpakR^itAvAsA kAmapIThavilAsinI |
kamanIyA kalpalatA kamanIyavibhUShaNA || 21 ||
kamanIyaguNArAdhyA komalA~NgI kR^ishodarI |
kAraNAmR^itasantoShA kAraNAnandasiddhidA || 22 ||
kAraNAnandajApeShTA kAraNArchanaharShitA |
kAraNArNavasammagnA kAraNavratapAlinI || 23 ||
kastUrIsaurabhAmodA kastUrItilakojjvalA |
kastUrIpUjanaratA kastUrIpUjakapriyA || 24 ||
kastUrIdAhajananI kastUrImR^igatoShiNI |
kastUrIbhojanaprItA karpUrAmodamoditA |
karpUramAlAbharaNA karpUrachandanokShitA || 25 ||
karpUrakAraNAhlAdA karpUrAmR^itapAyinI |
karpUrasAgarasnAtA karpUrasAgarAlayA || 26 ||
kUrchabIjajapaprItA kUrchajApaparAyaNA |
kulInA kaulikArAdhyA kaulikapriyakAriNI || 27 ||
kulAchArA kautukinI kulamArgapradarshinI |
kAshIshvarI kaShTahartrI kAshIshavaradAyinI || 28 ||
kAshIshvarakR^itAmodA kAshIshvaramanoramA || 29 ||
kalama~njIracharaNA kvaNatkA~nchIvibhUShaNA |
kA~nchanAdrikR^itAgArA kA~nchanAchalakaumudI || 30 ||
kAmabIjajapAnandA kAmabIjasvarUpiNI |
kumatighnI kulInArtinAshinI kulakAminI || 31 ||
krI/ hrI/ shrI/ mantravarNena kAlakaNTakaghAtinI |
ityAdyAkAlikAdevyAH shatanAma prakIrtitam || 32 ||
kakArakUTaghaTitaM kAlIrUpasvarUpakam || 33 ||
pUjAkAle paThedyastu kAlikAkR^itamAnasaH |
mantrasiddhirbhavedAshu tasya kAlI prasIdati || 34 ||

Translation (From Mahanirvana Tantra translation by Arthur Avalon)

Hymn Entitled Adya-Kali-Svarupa

Hring, O Destroyer of Time,
Shring, O Terrific One,
Kring, Thou Who art beneficent,
Possessor of all the Arts,
Thou art Kamala,
Destroyer of the pride of the Kali Age,
Who art kind to Him of the matted hair, (12)
Devourer of Him Who devours,
Mother of Time,
Thou Who art brilliant as the Fires of the final Dissolution,
Wife of Him of the matted hair,
O Thou of formidable countenance,
Ocean of the nectar of compassion, (13)
Merciful,
Vessel of Mercy,
Whose Mercy is without limit,
Who art attainable alone by Thy mercy,
Who art Fire,
Tawny,
Black of hue,
Thou Who increasest the joy of the Lord of Creation, (14)
Night of Darkness,
Image of Desire,
Yet Liberator from the bonds of desire,
Thou Who art (dark) as a bank of Clouds,
And bearest the crescent-moon,
Destructress of sin in the Kali Age, (15)
Thou Who art pleased by the worship of virgins,
Thou Who art the Refuge of the worshippers of virgins,
Who art pleased by the feasting of the virgins,
Who art the Image of the virgin, (16)
Thou Who wanderest in the kadamba forest,
Who art pleased with the flowers of the kadamba forest,
Who hast Thy abode in the kadamba forest,
Who wearest a garland of kadamba flowers, (17)
Thou Who art youthful,
Who hast a soft low voice,
Whose voice is sweet as the cry of a Chakravaka bird,
Who drinkest and art pleased with the kadambari wine, (18)
And Whose cup is a skull,
Who wearest a garland of bones,
Who art pleased with,
And Who art seated on the Lotus, (19)
Who abidest in the centre of the Lotus,
Whom the fragrance of the Lotus pleases,
Who movest with the swaying gait of a Hangsa,
Destroyer of fear,
Who assumest all forms at will,
Whose abode is at Kama-rupa, (20)
Who ever plays at the Kama-pitha,
O beautiful One,
O Creeper Which givest every desire,
Who art the Possessor of beautiful ornaments, (21)
Adorable as the Image of all tenderness,
Thou with a tender body,
And Who art slender of waist,
Who art pleased with the nectar of purified wine,
Giver of success to them whom purified wine rejoices, (22)
The own Deity of those who worship Thee when joyed with wine,
Who art gladdened by the worship of Thyself with purified wine,
Who art immersed in the ocean of purified wine,
Who art the Protectress of those who accomplish vrata with wine, (23)
Whom the fragrance of musk gladdens,
And Who art luminous with a tilaka-mark of musk,
Who art attached to those who worship Thee with musk,
Who lovest those who worship Thee with musk, (24)
Who art a Mother to those who burn musk as incense,
Who art fond of the musk-deer and art pleased to eat its musk,
Whom the scent of camphor gladdens,
Who art adorned with garlands of camphor,
And Whose body is smeared with camphor and sandal paste, (25)
Who art pleased with purified wine flavoured with Camphor,
Who drinkest purified wine flavoured with camphor,
Who art bathed in the ocean of camphor,
Whose abode is in the ocean of camphor, (26)
Who art pleased when worshipped with the Vija Hung,
Thou Who threatenest with the Vija Hung,
Embodiment of Kulachara,
Adored by Kaulikas,
Benefactress of the Kaulikas, (27)
Observant of Kulachara,
Joyous One, Revealer of the path of the Kaulikas,
Queen of Kashi,
Allayer of sufferings,
Giver of blessings to the Lord of Kashi,(28)
Giver of pleasure to the Lord of Kashi,
Beloved of the Lord of Kashi, (29)
Thou Whose toe-ring bells make sweet melody as Thou movest,
Whose girdle bells sweetly tinkle,
Who abidest in the mountain of gold,
Who art like a Moon-beam on the mountain of gold, (30)
Who art gladdened by the recitation of the Mantra Kling,
Who art the Kama Vija,
Destructress of all evil inclinations,
And of the afflictions of the Kaulikas,
Lady of the Kaulas, (31)
O Thou Who by the three Vijas, Kring, Hring, Shring, art the Destructress of the fear of Death.
(To Thee I make obeisance.)

These are proclaimed as the Hundred Names of Kalika (32), beginning with the letter Ka. They are all identical with the image of Kali (33). He who in worship recites these names with his mind fixed on Kalika, for him Mantra-siddhi is quickly obtained, and with him Kali is pleased (34).

Sunday, January 15, 2012

Devi - 01

From Mahanirvana Tantra Chapter 4


त्वं परा प्रकृतिः साक्षाद् ब्रह्मणः परमात्मनः ।
त्वत्तो जातं जगत् सर्वं त्वं जगज्जननी शिवे ॥ १० ॥
महदाद्यणुपर्यन्तं यदेतत् सचराचरम् ।
त्वयैवोत्पादितं भद्रे त्वदधीनमिदं जगत् ॥ ११ ॥
त्वमाद्या सर्वविद्यानामस्माकमपि जन्मभूः ।
त्वं जानासि जगत् सर्वं न त्वां जानाति कश्चन ॥ १२ ॥
त्वं काली तारिणी दुर्गा षोडशी भुवनेश्वरी ।
धूमावती त्वं बगला भैरवी छिन्नमस्तका ॥ १३ ॥
त्वमन्नपूर्णा वाग्देवी त्वं देवी कमलालया ।
सर्वशक्तिस्वरूपा त्वं सर्वदेवमयी तनुः ॥ १४ ॥
त्वमेव सूक्ष्मा स्थूला त्वं व्यक्ताव्यक्तस्वरूपिणी ।
निराकाराऽपि साकारा कस्त्वां वेदितुमर्हति ॥ १५ ॥
उपासकानां कार्यार्थं श्रेयसे जगतामपि ।
दानवानां विनाशाय धत्से नानाविधास्तनूः ॥ १६ ॥
चतुर्भुजा त्वं द्विभुजा षड्भुजाऽष्टभुजा तथा ।
त्वमेव विश्वरक्षार्थं नानाशस्त्रास्त्रधारिणी ॥ १७ ॥


सृष्टेरादौ त्वमेकाऽसीत् तमोरूपमगोचरम् ।
त्वत्तो जातं जगत् सर्वं परब्रह्मसिसृक्षया ॥ २५ ॥
महत्तत्त्वादिभूतान्तं त्वया सृष्टमिदं जगत् ।
निमित्तमात्रं तद्ब्रह्म सर्वकारणकारणम् ॥ २६ ॥
सद्रूपं सर्वतोव्यापि सर्वमावृत्य तिष्ठति ।
सदैकरूपं चिन्मात्रं निर्लिप्तं सर्ववस्तुषु ॥ २७ ॥
न करोति न चाऽश्नाति न गच्छति न तिष्ठति ।
सत्यं ज्ञानमनाद्यन्तमवाङ्मनसगोचरम् ॥ २८ ॥
तदिच्छामात्रमालम्ब्य त्वं महायोगिनी परा ।
करोषि पासि हंस्यन्ते जगदेतच्चराचरम् ॥ २९ ॥
तव रूपं महाकालो जगत्संहारकारकः ।
महासंहारसमये कालः सर्वं ग्रसिष्यति ॥ ३० ॥
कलनात् सर्वभूतानां महाकालः प्रकीर्तितः ।
महाकालस्य कलनात् त्वमाद्या कालिका परा ॥ ३१ ॥
कालसंग्रसनात् काली सर्वेषामादिरूपिणी ।
कालत्वादादिभूतत्वादाद्या कालीति गीयते ॥ ३२ ॥
पुनः स्वरूपमासाद्य तमोरूपं निराकृतिः ।
वाचातीतं मनोगम्यं त्वमेकैवाऽवशिष्यसे ॥ ३३ ॥
साकाराऽपि निराकारा मायया बहुरूपिणी ।
त्वं सर्वादिरनादिस्त्वं कर्त्री हर्त्री च पालिका ॥ ३४ ॥

ত্বং পরা প্রকৃতিঃ সাক্ষাদ ব্রহ্মণঃ পরমাত্মনঃ |
ত্বত্তো জাতং জগত সর্বং ত্বং জগজ্জননী শিবে || ১০ ||
মহদাদ্যণুপর্যন্তং য়দেতত সচরাচরম |
ত্বয়ৈবোত্পাদিতং ভদ্রে ত্বদধীনমিদং জগত || ১১ ||
ত্বমাদ্যা সর্ববিদ্যানামস্মাকমপি জন্মভূঃ |
ত্বং জানাসি জগত সর্বং ন ত্বাং জানাতি কশ্চন || ১২ ||
ত্বং কালী তারিণী দুর্গা ষোডশী ভুবনেশ্বরী |
ধূমাবতী ত্বং বগলা ভৈরবী ছিন্নমস্তকা || ১৩ ||
ত্বমন্নপূর্ণা বাগ্দেবী ত্বং দেবী কমলালয়া |
সর্বশক্তিস্বরূপা ত্বং সর্বদেবময়ী তনুঃ || ১৪ ||
ত্বমেব সূক্ষ্মা স্থূলা ত্বং ব্যক্তাব্যক্তস্বরূপিণী |
নিরাকারাঽপি সাকারা কস্ত্বাং বেদিতুমর্হতি || ১৫ ||
উপাসকানাং কার্যার্থং শ্রেয়সে জগতামপি |
দানবানাং বিনাশায় ধত্সে নানাবিধাস্তনূঃ || ১৬ ||
চতুর্ভুজা ত্বং দ্বিভুজা ষড্ভুজাঽষ্টভুজা তথা |
ত্বমেব বিশ্বরক্ষার্থং নানাশস্ত্রাস্ত্রধারিণী || ১৭ ||
সৃষ্টেরাদৌ ত্বমেকাঽসীত তমোরূপমগোচরম |
ত্বত্তো জাতং জগত সর্বং পরব্রহ্মসিসৃক্ষয়া || ২৫ ||
মহত্তত্ত্বাদিভূতান্তং ত্বয়া সৃষ্টমিদং জগত |
নিমিত্তমাত্রং তদ্ব্রহ্ম সর্বকারণকারণম || ২৬ ||
সদ্রূপং সর্বতোব্যাপি সর্বমাবৃত্য তিষ্ঠতি |
সদৈকরূপং চিন্মাত্রং নির্লিপ্তং সর্ববস্তুষু || ২৭ ||
ন করোতি ন চাঽশ্নাতি ন গচ্ছতি ন তিষ্ঠতি |
সত্যং জ্ঞানমনাদ্যন্তমবাঙ্মনসগোচরম || ২৮ ||
তদিচ্ছামাত্রমালম্ব্য ত্বং মহা যোগিনী পরা |
করোষি পাসি হংস্যন্তে জগদেতচ্চরাচরম || ২৯ ||
তব রূপং মহাকালো জগত্সংহারকারকঃ |
মহাসংহারসময়ে কালঃ সর্বং গ্রসিষ্যতি || ৩০ ||
কলনাত সর্বভূতানাং মহাকালঃ প্রকীর্তিতঃ |
মহাকালস্য কলনাত ত্বমাদ্যা কালিকা পরা || ৩১ ||
কালসংগ্রসনাত কালী সর্বেষামাদিরূপিণী |
কালত্বাদাদিভূতত্বাদাদ্যা কালীতি গীয়তে || ৩২ ||
পুনঃ স্বরূপমাসাদ্য তমোরূপং নিরাকৃতিঃ |
বাচাতীতং মনোগম্যং ত্বমেকৈবাঽবশিষ্যসে || ৩৩ ||
সাকারাঽপি নিরাকারা মায়য়া বহুরূপিণী |
ত্বং সর্বাদিরনাদিস্ত্বং কর্ত্রী হর্ত্রী চ পালিকা || ৩৪ ||

Transliteration - ITRANS
tvaM parA prakR^itiH sAkShAd brahmaNaH paramAtmanaH |
tvatto jAtaM jagat sarvaM tvaM jagajjananI shive || 10 ||
mahadAdyaNuparyantaM yadetat sacharAcharam |
tvayaivotpAditaM bhadre tvadadhInamidaM jagat || 11 ||
tvamAdyA sarvavidyAnAmasmAkamapi janmabhUH |
tvaM jAnAsi jagat sarvaM na tvAM jAnAti kashchana || 12 ||
tvaM kAlI tAriNI durgA ShoDashI bhuvaneshvarI |
dhUmAvatI tvaM bagalA bhairavI ChinnamastakA || 13 ||
tvamannapUrNA vAgdevI tvaM devI kamalAlayA |
sarvashaktisvarUpA tvaM sarvadevamayI tanuH || 14 ||
tvameva sUkShmA sthUlA tvaM vyaktAvyaktasvarUpiNI |
nirAkArA.api sAkArA kastvAM veditumarhati || 15 ||
upAsakAnAM kAryArthaM shreyase jagatAmapi |
dAnavAnAM vinAshAya dhatse nAnAvidhAstanUH || 16 ||
chaturbhujA tvaM dvibhujA ShaDbhujA.aShTabhujA tathA |
tvameva vishvarakShArthaM nAnAshastrAstradhAriNI || 17 ||


sR^iShTerAdau tvamekA.asIt tamorUpamagocharam |
tvatto jAtaM jagat sarvaM parabrahmasisR^ikShayA || 25 ||
mahattattvAdibhUtAntaM tvayA sR^iShTamidaM jagat |
nimittamAtraM tadbrahma sarvakAraNakAraNam || 26 ||
sadrUpaM sarvatovyApi sarvamAvR^itya tiShThati |
sadaikarUpaM chinmAtraM nirliptaM sarvavastuShu || 27 ||
na karoti na chA.ashnAti na gachChati na tiShThati |
satyaM j~nAnamanAdyantamavA~Nmanasagocharam || 28 ||
tadichChAmAtramAlambya tvaM mahAyoginI parA |
karoShi pAsi haMsyante jagadetachcharAcharam || 29 ||
tava rUpaM mahAkAlo jagatsaMhArakArakaH |
mahAsaMhArasamaye kAlaH sarvaM grasiShyati || 30 ||
kalanAt sarvabhUtAnAM mahAkAlaH prakIrtitaH |
mahAkAlasya kalanAt tvamAdyA kAlikA parA || 31 ||
kAlasaMgrasanAt kAlI sarveShAmAdirUpiNI |
kAlatvAdAdibhUtatvAdAdyA kAlIti gIyate || 32 ||
punaH svarUpamAsAdya tamorUpaM nirAkR^itiH |
vAchAtItaM manogamyaM tvamekaivA.avashiShyase || 33 ||
sAkArA.api nirAkArA mAyayA bahurUpiNI |
tvaM sarvAdiranAdistvaM kartrI hartrI cha pAlikA || 34 ||


Translation
You are the only Para Prakriti of the Supreme Soul Brahman, and from You has sprung the whole Universe – O Shiva – its Mother.
O gracious One ! whatever there is in this world, of things which have and are without motion, from Mahat to an atom, owes its origin to and is dependent on You.
You are the Original of all the manifestations; You are the birthplace of even Us; You knowest the whole world, yet none know You.
You are Kali, Tarini, Durga, Shodashi, Bhuvaneshvari, Dhumavati. You are Bagala, Bhairavi, and Chhinna-mastaka.
You are Anna-purna, Vagdevi, Kama-lalaya. You are the Image or Embodiment of all the Shaktis and of all the Devas.
You are both Subtle and Gross, Manifested and Veiled, Formless, yet with form. Who can understand You?.
For the accomplishment of the desire of the worshipper, the good of the world, and the destruction of the Danavas, You assume various forms.
You are four-armed, two-armed, six-armed, and eight-armed, and holdest various missiles and weapons for the protection of the Universe.


Before the Beginning of things You existed in the form of a Darkness which is beyond both speech and mind, and of You by the creative desire of the Supreme Brahman was the entire Universe born.
This Universe, from the great principle of Mahat down to the gross elements, has been created by You, since Brahman Cause of all causes is but the instrumental Cause.
It is the Ever-existent, Changeless, Omnipresent, Pure Intelligence unattached to, yet existing in and enveloping all things.
It acts not, neither does It enjoy. It moves not, neither is It motionless. It is the Truth and Knowledge, without beginning or end, Ineffable and Incomprehensible.
You the Supreme Yogini, moved by his mere desire, create, protect, and destroy this world with all that moves and is motionless therein.
Mahakala, the Destroyer of the Universe, is your Image. At the Dissolution of things, it is Kala Who will devour all, and by reason of this He is called Mahakala, and since You devour Mahakala Himself, it is You who art the Supreme Primordial Kalika.
Because You devour Kala, You are Kali, the original form of all things, and because You are the Origin of and devour all things You are called the Adya Kali.
Resuming after Dissolution Thine own form, dark and formless, You alone remain as One ineffable and inconceivable. You having a form, yet are You formless; You Thyself without beginning, multiform by the power of Maya, You are the Beginning of all, Creatrix, Protectress, and Destructress that You are.