37 - Description of other inner Apartments in the Royal Chamber 

This chapter describes the remaining Antaras of other deities and concludes with the poetic description of Lalità and her consort. 

The following are the Antaras in the upward direction. The last one in the last chapter is taken as the base:

Bed or Couch of Shri-Lalità-36 Tattvas as stair 

Bindu-Pitha                                                                       (vv.45-67)

Assumes forms of 50 Pithas

 Antara of Anga-devis (denoting parts of Lalita's body.) 

(vv.40-44)

The Abode of Shodashi: Nityă (Lalită): Bindu Chakra.

Bindu Chakra The Nityå-devis dwell with 15 Iśhvaras 

Antara of 15 Nityå deities (Lalită is the

16th) (vv.31b-39)

Antara of 4 Näthås - Influence of Näth Cult and Gurudom.                                                                        (vv.25-30)

Antara of Samayeshis

Antara of Kämeshi, Vajreshi, Bhagamålä, Shridevi

Lalita) the 4th Devi                                            (vv.19-24)

Antara of weapons (in person) of Kameśhvari (vv.10b-18)

     N. of the      Chakrini (Presiding deity): Siddha, Protectress:

     Chakra:       Khechari (v.9); Sarvaišhvaryä (Ya etc.) (v. 6);

     sarva-             Kaulini (Sha and the rest) (7); Pradhåraņā (v.5)

    roga-hara           (Ta-Varga), Jayini (5) (Pa-Varga) (v.4)

Kåmešhvari (Goddess of speech accompanied

by Ka-varga Medini (v.4) (Cha-Varga); Vimala

(v.5) (Ta-varga) Antara of Vasini and other

goddesses like Kåmeshvari etc.        (vv.1-10a)

The Antara of sarvajnä as in chapter 36 

Hayagriva said: 

1-2. Twenty Hastas above the level of the Antara of Sarvajña and others is the Antara of Vasini and others. It extends to four Nalvas. The stair-case and apartments should be known as before. That Chakra is well known by the name Sarvarogahara (Destroyer of all diseases). 

3-4. Vasini and other goddesses are stationed there in due order from the East etc. The first one is the goddess Vasini. The goddess of speech named Kåmeśhvari comes thereafter. She is accompanied by Kavarga (Gutturals). Modini the goddess of speech accompanied by Chavarga (Palatals), is the third one. 

5. Then comes the goddess of speech named Vimala who is embellished by the Ța-varga (cerebrals). The fifth one is the goddess of speech called Pradhåraņā accompanied by Ta-varga (Dentals). 

6-7. The sixth one is Jayini invigorated by Pa-varga (Labials). In the square of letters beginning with 'YA' is the goddess of speech called Sarvaišhvaryå etc. Kaulini accompanied by the six letters beginning with ‘SA’ is considered as the eighth one. All these goddesses are embellished with pearl ornaments. They are engaged in performing Japas. 

8. They are considered to be fondled by the spontaneous flow of prose and poetry. They stay there, O Pot-born Sage, delighting and amusing Shri-Devi by means of sweet lyrics and dramas pleasing to the ears. 

9-10a, O scorcher of Våtäpi, these deities have been famous by their secret names. The presiding deity of this Chakra is glorified by the name Siddha. 

Khechari is considered as the protectress of this Chakra. 

106-11. O Subduer of the Vindhya mountain, Twenty Hastas above the level of the Antara of Vasini is the Chakra called Astra. Its extent is four Nalvas. 

12-14. The five arrows of Kameśhvara are the five goddesses of Båņa (arrow). The two goads of the primodial man and woman are very brilliant. Then there are two bows, O enemy of the Vindhya mountain. These nine weapons are conceived in the nine lotuses. Including the pair of nooses of brilliant lustre there are four weapons, O Pot-born Sage. Four belonging to Kämeśhvari and four to Shri Mahesha (i.e. arrow, bow, goad and noose). Put together there are eight blazing and shining weapons. 

15. These divine weapons are extremely gratified by the blood of the wicked Dånavas that was drunk by them in the course of the great battle with the Asura Bhanda. Those divine weapons are active and alert now. 

16. Among other weapons there are supplementary weapons of these weapons. Their number runs into crores. 

17-18. Vajra-Śhakti (Thunderbolt-Adamantine lance), Shataghni (a rocket-like missile capable of killing hundreds, * Bhushundi (A missile perhaps a fire-arm), Musala (a mace) Krupāņa (a sword), Pattisha (A sharp-edged spear), Mudgara (An iron club), Bhindipāla (A sling for throwing stone). Thousands and thousands of weapons like these serve with intoxicated excitement the great Shaktis of the eight weapons. 

*Or a cylindrical piece of wood studded with iron pikes-MW, p. 1049a. 

19-21. Twenty Hastas above the level of the Antara of weapons, O scorcher of Vätäpi, is the abode of the three Samayeśhīs. It is considered to extend to four Nalvas. There the three deities beginning with Kåmeshi and a fourth one also reside. She alone is the Goddess Lalitā, the mother of the entire universe. Listen to the names of the three goddesses. Kämeshi is the first. (The other two are) Vajreśhī and Bhagamāla. Thousands of Śhaktis serve them. 

22. All those different kinds of deities remembered as pertaining to all the systems of philosophy serve the great goddesses there beginning wish Kämeshi. 

23-25a. Śhri Devi is the deity that completes the number when these deities as well as the deities named Nityas, Chakriņis and the Yoginis are reckoned. Mother Lalitā who reclines on the lap of Lord Kämeśhvara is the fourth one in the group of Kämeshi and others. She is the sixteenth among Nityās. She is glorified as the ninth one among Yoginis and Chakra Devis. 

25b-28. O slayer of Ilvala, twenty Hastas above the 'level of the Antarala of the Samayeśhis is the abode called Näthäntara. It extends to four Nalvas. It is embellished with stair-case as before. The great Devis (Goddesses) there are Nåthås who have founded and popularised the Yogaśhästra. They are the instructors in Mantras for everyone. They are verily the great oceans of all lores. 

There are four Yoganāthås for the protection of the worlds. They had been created by lord Kämesha. Listen to their names. 

29-31a. Mitrau (? two Mitras), Sodišha (?) and Charya. * For the sake of protection, O Pot-born Sage, many persons of the nature of Padukas (Sandals) have been created by them. Those are persons with divine knowledge of the lores, groups of human beings, groups of Siddhas, Suratāpasas (Celestial ascetics) etc. They have attained Siddhis of Salokya (having the same world as that of the god-head), Sārūpya (having the same form) and Sayujya. (having complete identity). They are great teachers. Many serve the Gurus (preceptors). 

*N. gives the names as follows: Mitresha Uddisha, Saşhthisha and Charya. 

31b-35a. Twenty Hastas above the Antara of Näthas is the excellent abode called Nityantara. It extends to four Nalvas. There are fifteen Nityas (eternal goddesses). They are Nitya Kameśhvarī, Nitya Bhagamålini, Nityaklinna, Bherundā, Vahnivāsini, Mahāvajreśhvarī, Dūti, Tvarita, Kulasundari, Nityā, Nīlapatākā, Vijaya, Sarvamangala, Jvālāmålini and Chitrā. 

35b-39. All these Nityå deities have the form of Goddess. They are extremely powerful and valorous. They have assumed the status of the lunar days beginning with Prathamă (the first of those days). They pervade the three worlds. They have the forms of the three units of Time (Past, Present and Future). They are adepts in Kalagrāsa (consuming even Kåla i.e. Time or god of Death). At the bidding of Devi (Goddess Lalitā) they stay assuming the forms of hundred (years of) longevity of every one beginning with Brahma who lives for a very long time. 

They are always active and devoid of agony. They are born of the excellent body of Shri. For the prosperity of all the worlds, they serve Lalitā who is in the form of Chit. Fifteen brilliant Ishvara have undergone the status of being their abodes. It is considered that the abode of Şodaśhī (i-e. Lalità considered as the sixteenth one in the group of Nityās), is the Binduchakra of special creation. 

40-42. Then, O Pot-born Sage, twenty Hastas above the Antara of the Nityå deities is the Antara of the Anga Devis (Deities of various limbs). It is said that it extends upto four Nalvas. The staircase and apartment are as before. O Sage, the Shaktis beginning with Hrudaya Devi (Dcity of the heart) are in it. They are mentioned to be six in number viz. Hruddevi Šhirodevi (Deity of the head), Shikhadevi (Deity of the tuft), Varmadevi (Deity of the armour), Drushtidevi (Deity of the vision) and Shastradevi (Deity of the weapons). 

43. They are very close to Lalità, the consort of Shrikåmeśhvara. All their limbs are full with the freshness of youthful bloom and beauty. They are very attentive. They hold weapons. 

44. Haughtily they move about both within the Bindupitha and all round too. They carry out the order of Lalitä. They are the close companions and confidants of the Vašhis. 

45-47. Then, ten Hastas above the Antara of the deities of the limbs, is the great Pitha (Pedestal seat) named BinduNada. It extends to eight Nalvas. It resembles the rising sun. This should be known as Bindupitha, Mahapitha, Shripitha, Vidyapitha and Anandapitha. It assumes the forms of fifty Pithas. 

48-52. There the excellent couch of Shrilalità Devi is placed. It is pervaded by five Brahmans (i.c. Brahmä, Vişhnu, Maheshana, Ishvara and the Supreme Brahman). It is very great and is the cause of the three worlds. It is mentioned that the four Padas (legs) of that couch are ten Hastas high and three Hastas in girth. They are in the forms of Brahma, Vişhnu, Maheśhäna and Iśhvara. They have attained the status of Shaktis too on account of perpetual meditation on Shri. 

One of the legs of the couch resembles the Japākusuma (The China Rose). It should be known that it is of the nature of Brahma. It is in the South East. * The fourth leg of the couch has the splendour of Karņikára (the pericarp of a lotus). It should be known that it is of the nature of Ishvara as it is in the North-East. 

*Here there is an omission of the description of two more legs in the South-East and North-West and of the forms of Vişhnu and Maheśhvara. 

The omitted lines as ascertained from N are as follows: 

The second leg of the couch has the splendour of a big sapphire. It should be known as of the nature of Vişhnu and it is in the South-West direction. 

The third leg of the couch is as spotless as pure crystal. It should be understood to be representative of (lit. of the nature of) Rudra and it is in the North-West direction.

53. All these have weapons with them. They are adorned with all ornaments. Above and below, they have the forms of pillars. They have personal forms in the middle. 

54. They keep their eyes closed in meditation on Śhri. Their limbs are steady without any movement due to meditation on Shri. Above them, the plank of the couch is Sadashiva. 

55. It has the splendour of a full-blown pomegranate flower. The plank is six Nalvas long and four Nalvas broad. It is continuously sparkling and refulgent. 

56-57. Beginning from the Antara of the Angadevis and ending with the plank of the couch, O Sage, stair-cases in the form of the Tattvas shine. They are made of Chintamaņi stones. They are thirtysix in number.¹ We shall mention the stairs in the ascending order. 

1. Both Shaivas and Shåktas believe in 36 Tattvas but of these the first 12 are imaginary as S.N. Dasgupta puts it, while the remaining 24 arc the same as in Sämkhyas. The list of Tattvas is given in 58-60. For tabular systematic presentation vide Sir John Woodroffe's “The Garland of Letters” 2nd Edt. pp.252-259. 

58-60. They are: — Earth, water, fire, wind, ether, smell, taste, colour, touch, sound, sexual organ, anus, feet, hands, organ of speech, nose, tongue, skin, eyes, ears, ego, intellect, mind, prakruti, Purusha, niyati (fate, destiny), Kala (Time), Raga (attachment) Kala (Arts), Vidya (lore), Māya, the pure Vidya, Ishvara, Shakti, Sadāśhivashakti and Shiva. 

61. Thus the rows of stairs numbering thirtysix have been recounted. The entire row of stairs is on the castern side of the couch. 

62-63. Then over the couch is the bed made of the down and feathers of swan. Its height is only one Hasta. It extends to four Nalvas. There are brilliant pillows, both for the feet as well as for the head. It is further rendered splendid by sixtyfour golden vases and water-jars with pink colour. 

64. The sheet spread over it was made of saffron coloured fabric, pure and soft with the lustre of ruby. 

65-67. It is on this that the primordial Lord Shiva, Kameśhvara stays (permanently). He sits facing the East. He is endowed with sympathy and mercy. He is very handsome in his romantically loveable dress and guise. He is perpetually sixteen years old. He has the lustre of the disc of the rising sun. He has three eyes and four hands. He is adorned with necklaces, bracelets, coronets, bangles and other ornaments. An exquisite smile spreads entirely over his cheeks like the moonlight. Thus the lord sits there alert and watchful. 

68. (Description of Goddess Lalità).¹ 

1. The description of goddess Lalită is certainly romantic. But the words 'Bindu Pitha', 'The Screen of Mahamaya' (e.g. v.93) scarcely veil its spiritual content despite poetic fancy. 

Goddess Lalità is seated on his lap. She is reddish saffron in colour like the mid-day sun. She is always sixteen years old. She is proud of lier fresh youthfulness. 

69. She has the lustre of unpolished ruby stone. The splendour of her nails is like that of sandal paste and lotus. She has redness in the soles of her feet regardless of application of red lac. 

70-71. Anklets and other ornaments on her feet produce a charming tinkling sound. The sound of her bangles is very charming. Her shanks (leg from ankle to knee) subdued the pride of excellent quiver of arrows of the god of Love. Her thighs shine like the trunk and the forearms of an elephant or like the stem of the plantain tree in complexion. Her hips and loins are beautified by a red silk cloth very thin and smooth to touch. She is refulgent with well developed hips and buttocks. 

72. The knot of her garment comes upto the middle of her thighs. She shines with a girdle set with gems and jewels. Her navel is depressed like a great whirl-pool and the three wrinkled folds spreading over it appear like a river of light and gleam. 

73. She has worn a number of pearl necklaces swinging to and fro over her breasts. Her slender waist appears to be breaking due to the weight of her plump breasts. 

74-76. Her hands are as soft as the glossy petals of Shirişha flower (Acacia Sirissa). All her four hands were embellished with a number of armlets, bracelets and bangles. The fingers have rings round them. Her beautiful neck which is close by her husband is very beautiful. Her face is circular and lustrous like a mirror with beautiful chin with gentle curves. Her lips are red in colour. The row of her sparkling teeth is neatly set. They shine like the (thirtytwo) lores. They have the refulgence of buds of Kunda flowers (Jasmine). She appears to be radiating (lit. displaying) moon-light through her teeth. 

77. She shines with many ornaments set with pearls. Her eyes are as large and long as the inner petal of the Ketaka flower. 

78. In her forehead as charming as the crescent moon the forelocks have been neatly arranged. Her ears are adorned with different kinds of ornaments and ear-rings of ruby. 

79. The betel-leaf preparation that she chews is always rendered fragrant by camphor and musk. Her face is as sweet and charming as the moon in the autumn. 

80. Her beautiful coronet is well set with the fine pieces of Chintamaņi stone. She shines with her third eye in the forehead sparkling like a gemset Tilaka mark. 

81. Her tresses are dark and thick-set like the dense darkness. She shines with the mark of saffron applied in the middle of her head like a line. 

82. The crescent moon shines like a diadem. Her eyes move to and fro due to inebriation. She possesses all romantic dress and make-up exciting love. She is embellished with all ornaments. 

83. She is the mother of the entire world. She increases bliss perpetually. She is the source of origin of Brahma, Vişhņu, Girisha, Isha and Sadashiva. 

84. She delights exeryone with the stream of sympathy exuding from benign side-glance. Thus that holy goddess Lalitambikā, the destroyer of sin, appears replendent. 

85. People know that the benefit of worship of other deities is the opportunity to worship her. Hence, the benefit of her worship is the opportunity to worship her. 

86. How can I then describe Goddess Lalită adequately. Even in the course of a thousand crores of years, a fraction of it cannot be described. 

87. She who is to be described is in the form which is beyond (the ken of) speech. How can (my) words have access to her? (She is that ultimate reality) from where words recede without reaching her along with the mind. 

88. Of what avail is profuse utterance? Listen to this fact. This is not being spoken by me out of partiality, love or delusion. 

89-92. O ascetic, let the branches of the Kalpa tree be pens. Let the seven oceans be ink-pots. Let the Earth which extends to fifty crores of Yojanas become the paper. Let the time for writing be more than a Parärdha (1 followed by 17 zeroes) of years. Let the people in the world write each of them having a crore of hands. O Pot-born Sage even if all the speakers be as eloquent as Bruhaspati, it is impossible to adequately describe a thousandth part of the lustre of a toe-nail of the lotus-like foot of Shridevi. Or (it is enough to say) that all activities will be in vain in the matter of eulogising her. 

93. All round the Bindupitha a handsome and symmetrical curtain hangs down. It is the Mahamayajavanika (screen of Mahåmåyå) and is dark in colour. 

94-95. The numerous ornaments and embellishments obtaining there are the rarest ones. Desirous of describing them my power of speech is struck down (stifled) at the throat itself due to shame. Above the goddess about forty Hastas from the ground level, a chandelier and canopy are kept suspended. They are rare in all the three worlds. 

96. She alone knows everything regarding the good features obtaining there. Her exalted grandeur and felicity is far beyond even our comprehension. By whom can it be described? 

97. Thus for the sake of slaying Bhanda, the great Daitya, Lalitămbika.has manifested herself from the Chidanala. (the fire of knowledge and consciousness). She has entirely burned all Dånavas, 

98. Presiding over Shrinagara which had been built by celestial artisans and craftsman and which has sixteen holy establishments, she protects the Universe continuously. 

99. There are other Shripuras also in this manner. In the arrangement there is no difference among them. The difference is only in the name. 

100. Those who recount the story of Shripura beginning with the garden of many trees attain the greatest goal. 

101. The men too who listen to it, who ask about it, who search for it and who hold the book thereof attain the greatest goal. 

102. Those devotees who get a replica of Śhrīpura, made through craftsmen, with the different parts of the same duly represented and build a huge temple of Shridevi, do attain the greatest goal.