44 - Meditation on the Goddess

Hayagriva said: 

1. The disciple conversant with the Mantras shall do as follows:¹ 

1. VV.1-16 (and even later deal with the procedure of meditating upon Lalita. The main principle is: you can worship a deity after identifying yourself with the deity. Hence, the necessity of Nyasas (vide vv.8-18).

He should enter the special place intended for Japa bringing with him his seat (Darbha mattress etc.). Repeating the requisite Mantras duly, he shall sprinkle water (over the place of sitting) in the manner mentioned by the preceptor.

2. He should then meditate upon his own soul and the form of the deity without any distinction (between the two). He should sit in the Padmasana posture facing the east. He shall sit steadily without thinking about anything else. 

3. He should then make the Trikhanda Mudra. After making obeisance to the preceptor, elders and others, he should perform the rite of Nyasa with 'Balabija' Mantras repeating each twice in the fingers beginning with the middle finger in due order. 

4. He shall then purify the hand and continue the rite till Vahniprakara (fiery rampart wall) with the respective Astra Mantras. 

5. The Mantras beginning with the Pada (foot) should be repeated in the reverse order and those beginning with "KA' in the usual order. After imposing the Vyapakanyasa (the pervading Nyasa), he shall make it pervaded with Vagbhava etc. 

6. He should allot the three types of physical bodies viz. Karana (causal), Sukshma (subtle) and Sthula (gross). Then he should perform the rite of Nyasa of the Balabija Mantras in the navel, in the heart and in the middle of eyebrows. 

7. He shall place the Matruka Mantras in the navel¹ etc. in due order after making them contracted at the root (i.e., Mula Mantras). Then he shall place the Balabijas repeating them twice.

1. Letters of alphabet have a special yogic significance. It is presumed that all the letters of the alphabet from A to Ksha are distributed on the nerve-plexuses or the Yogic Chakras, from the lowest-Muladhara Chakra upto the Ajna Chakra which carries the last two Ha-Kaha on its two ‘Petals' thighs (vide verse 24).

8-10. He should place them on the fingers beginning with the middle one, as well as in the two palms and not otherwise. Then he should perform the Nyasa etc. in the navel as well as on the pair of feet, knees, buttocks, private parts, anus, navel, heart and head in due order. He should then place in the heart the nine seats viz. Brahma, Vishnu, Rudra, Ishvara, Sadashiva, Pushan, Tulika, Prakashaka and Vidyasana too and show it in the heart. 

11-12. Then he should show Mudra called Padmatrikhandayoni. He should then fill (the mouth) with wind and produce the sound Hum Hum Hum through half-closed lips. Thus, he wakens Kundalini (the primordial cosmic energy lying encoiled with the body) by the power of Mantras. At the end of the twelfth (? repetition) the disciple should think about his identity with Shiva and then place him in his position and place the Bija Mantras of Vagbhava etc. at the root, heart and arms. 

13-14. After placing his hands over the entire head as well as at the root, in the middle and the tips of the hand in due order, the disciple should place them in the limbs, beginning with the thumb and ending with the palms as well as in the heart etc. Then he shall perform Kumkuma Nyasa. 

15. Afterwards he shall perform the Nyasa of pure Matruka encased by the third Bija. After placing the first two Bijas, he should place the last Bija. 

16-17. Afterwards he should perform the Vinyasa rite (placing the hand etc. ceremoniously) of Bhutala (surface of the Earth) but not very elaborately. He shall place the eight Vargas (groups of letters) in the navel, heart and the throat. Among these he shall take Sha, Sha, and Sa at the outset and place them at the root in the heart and on the head. He should place them at the armpit, hip, right shoulder, left shoulder, loins and the heart also. 

18. For most of the lower six limbs he shall perform the Vinyasa rite through the letters beginning with 'DA' ('Ha' in N.) The sage shall be the Shabda-Brahman (Brahman in the form of sound) and the metre Bhutalipi* (? the characters of the alphabets of the socalled Bhutas* (spirits etc.)

*Bhuta-lipi is explained as of the following order: 

1. Short Vowels-a, f, u, r, l.

 2. mixed or conjunct vowels e, ai, o, au.

3. Ka-varga (gutturals).

4. cha-varga (palatals).

5. Ta-varga (Cerebrals).

6. Ta-varga (Dentals).

7. Pa-Varga (Labials). 

8. Ha, Ya, Va, Ra and La. 

9. Sa, Sha, Sa.

*They are under the dominance of the following nine Ishvaras: Brahma, Vishnu, Rudra, Kubera, Indra, Yama, Varuna, Soma and Devs (consisting of three Shaktis).

19-23. Shrimula-Prakruti (The primordial matter) is mentioned as the deity of this Mantra. The disciple should meditate upon Bhairavi favourably disposed towards her devotees, in the following manner. She is matchless and she holds the rosary and the book in the upper hands and flowery arrows as well as the bow and (represents the Mudras viz. (Vara) boon and freedom from fear (Abhiti) with the other lotus-like hands. Around her neck she wears the Akshamala necklace (that accords) protection. She has heroic accoutrements covered by necklaces, armlets and bangles. She is adorned with gemset ear-rings along with divine unguents. Beneath the Lipikalpadruma (Wish-yielding tree called letters of Alphabet (?) she stays in an embodied lotus. She is identical with the Lipis (characters). She is embellished by many crores of Dutis (messengers) surrounding her. After meditating thus, he shall place the letters on the surface of the Earth as well in the due order. 

24. He should place the Vargashtaka (eight groups of consonants) in those beginning with Mula and ending with Ajna (These are the mystical Chakras). After placing SHA, SHA and SA on the head, he shall place the vowels in these. 

25-26. The letters beginning with HA should be placed in the five parts of the face beginning with above as well as in he roots, in the middle, at the roots of the fingers, in the wrists, in the arms and in the feet, on the stomach at the sides viz. the right and the left, at the navel and at the back. He should place Sha, SHA and SA at the root, in the heart or on the head. Or he shall place ‘LA' and other (letters) too. 

27-30. The order of letters in the Bhutalipi is as follows. (At the outset) the five short (vowels) viz. A, I, R t then the conjunct letters four in number (i.e., E, Ai, O and AU), then HA, YA and RA then VA and LA, then A and KA along with KHA and GA in the beginning. This is the order in the remaining groups. Then SA, SHA and SA should be placed. 

The forty-two letters are grouped (into nine classes). The first group consists of five letters (the five vowels). The second one consists of four letters (E, AI, O and AU). Then there are six groups each consisting of five letters (Ha YA, VA, RA and LA and then the famous five groups gutturals etc. and the ninth one consists of letters (SHA, SHA and SA). There are nine Ishvaras (lords) of letters. They are Brahma, Vishnu and Rudra, Dhanesha (Kubera), Indra, Yama, Varuna, Soma and the three Shakti's (the last one taken as one deity). This is the order in the Bhuta lipi. 

31. The Patha (Reading) in the Srushti (creation) is thus. It is the opposite one in Samharti (Annihilation). The Sthanas (Places of Nyasa) are these alone. But Visarga and Bindu (Visarga and Anusvara) are to be added at the end of letters. 

32-33. Thereafter, the intelligent disciple shall perform Nyasa rites of Rati, etc. along with meditation. They resemble Japa flowers (China rose). Their bodies are pink like saffron. They should be meditated as seated on the left lap of Kama holding arrows and bow. 

Kama* is endowed with pleasure in sexual dalliance. He is the lover of a loveable woman. 

*These appear to be a garland of epithets of the God of Love, though I have tried to construe them as the description of Kama.

34. Being lustrous he is accompanied by Mohini (enchantress). He is of loveable body. He follows a lady fond of quarrel, with appeasing movements. He is accompanied by Vilasini (the graceful and charming woman). 

35. Kama is accompanied by Kalpalata. Kamuka (Lustful one) is accompanied by a lady of dark complexion. Kama is beaming with pure smiles. Bandhaka (A person who catches) is accompanied by Vismruta (v.I. in N. Vismayayuta 'full of adbhuta sentiment.’) **

**not intelligible,

36. Ramana (One who diverts himself) is accompanied by Vismitakshi. Kama is accompanied by Lelihana (Licking) woman. Ratinatha (Lord of Rati) is having quarters for his garments (i.e., is naked). He is fond of sexual dalliance. 

37. Ratinatha is accompanied by a beautiful hunchbacked woman. He is accompanied by Dhara (? Earth). Ramakanta (Lover of Rama i.e., Vishnu) is worthy of being worshipped by Rama. The Nishachara (Night-wanderer) is enjoying sport. 

38. The lord of Mohini is an auspicious one; Nandaka (one who gladdens) is accompanied by Uttama (excellent woman). Nandin (one who gives joy) is accompanied by excellent Suras. Nandana (the pleasing one) is one who delights. 

39. The five-arrowed one is endued with good handsome features. He is a boy and lord of treasures. He is accompanied by a lady fond of quarrel. Again, he is the companion of Rati (or accompanied by Rati). 

40. Flower-bowed one is accompanied by (a beautiful-eyed lady). He is the lord with a good (charming face). He wields a great bow. He is blue in colour (?) and Jatilya (full of matted hair). He wanders gradually. He is the husband of Palini. 

41. Shiva's lover is wandering. It is an illusion. He wanders along with a beautiful woman. He who causes illusion is attained by Rama. He who is caused to wander is regarded as Bhrunga (Bee). 

42. His conduct is confused on account of Lochana (one having beautiful eyes) with long tongue. She (?) follows that which is illusory and conducive to illusion. Mohana (the enchanter) follows Ratipriya (one who is fond of sexual dalliance).

43. Mohaka (one who fascinates) (is accompanied) by Palasakshi (one whose eyes are like Butea frondosa flowers). Fascination is desirable in a housewife. Vikatesha (Lord of the female deity Vikata) is the upholder of delusion. He is increasing in size and is accompanied by Dhara. 

44. Lord of inebriation is incomparable. Manmatha is accompanied by Malaya (the Southern breeze). He is the cause of intoxication. He is accompanied by Hladini (the deity of delighting power). He is (sexually) desirous. He has faced all round. 

45. He is the leader with black bees ahead. He is a musician accompanied by Nandini. He should be known as Ganaka (one who counts) when accompanied by Anama (Nameless one). He is regarded as a dancer in the company of Kali. 

46. When accompanied by Kalakarni (deity of misfortune) he indulges in playing and joking. When he is intoxicated, he is regarded as Kandarpa. As the husband of Shyamala he is a dancer. He is sportive and engaged in amorous diversion when accompanied by his vehicle fish). 

47. Coming into close contact with Unmatta (overpassionate woman) he rejoices increasing love and lust. 

Thereafter, he shall perform the Nyasa rite of Shrikantha etc. along with meditation. 

48-50. The disciple shall remember Ardhanarishvara¹ (lord Shiva half of whose body is a woman), whose halves are similar (in colour) to saffron and gold, half of whose form is the daughter of the mountain. Hara is the king in whose hands there are two nooses, rosary and (Mudra) of granting whatever is desired. After meditating thus, he should perform the Nyasa rite of the desired object in the spots of Lipis (characters of the alphabet).

1. The cult of Ardhanarishvara seems to be once popular in South India. In the Kailasanatha temple at Kanchi and other seven places in South India we have idols of Ardha-narishvara. (Gopinath Rao-Elements of Hindu Iconography II.1) The androgynous figure (a tersa cotta bust) discovered in the excavation of Taxila and head of an image from Rajghat (now in the Mathura Museum) show the spread of the cult in the north, also.

These shall be Varamurtis (excellent lords (idols)) viz. -Shrikanthuti, Ananta, Sukshma, Trimurti, Amareshvara, Urvisha, Bharabhuti, Atithisha (? Tithisha), Sthanuka, Hara, Chandisha, Bhautika, Sadyojata, Anugraheshvara, Akrura and Mahasena. 

51-54. Then Krodhisha, Chandisha, Panchantaka, Shivottama, Ekarudra, Ekakurma and Ekanetra along with Chaturanana (four-faced Brahma), Ajesha, Sharva, Somesha, Hara, Langali, Daruka, Ardhanarishvara, Umakanta, Chapadhya, Dandin, Atri, Mina, Mesha, Lohita, Shikhin, Khadgadanda, Dvidanda, Sumahakala, Vyalin, Bhujangesha, Pinakin, Khadgesha, Baka, Shveta, Abhra, Lakulin, Shiva and Samvartaka. 

55-57a. The following are Svarashaktis¹ (the presiding deities of vowels): - Purnodari, Viraja, Shalmali, Lolakshi, Vartulakshi, Dirghaghona, Sudirghamukhi, Gomukhi, Dirghajihvika, Kunjari, Urdhvakesha, Dvimukhi, Vikrutanana, Satyalila, and Kalavidya.

1. From V. 55 onwards we have the Tantrika-yogic significance of the fifty-one letters of the alphabet. Thus, for example: 

(i) VV.55 to 61 mention Shaktis presiding over the letters of the alphabet. 

(ii) VV 64-71a enumerate the Vighneshas i.e., the impediment-warding Ganeshas. 

(iii) VV.716-76a: The Shaktis of the above Vighneshas. 

The trouble in tabulating them per letter of the alphabet is due to their irregular (less than fifty-one) number in some cases. W.55-57 give the Shaktis of 15 vowels while vv.57-61 regard Mahakali and Sarasvati w the main deities endowed with 33 Shaktis which are supposed to be of consonants. Thus, the number of Shaktis enumerated here is 15+ 33=48 and not 51 as required.

57b-61. The following are the Varnashaktis (Presiding deities of Varnas or letters (i.e. consonants) viz.- Mahakali, Sarasvati, these two are endowed with all powers or are accompanied by all Shaktis viz. Gauri, Trailokyavidya, Mantratmashaktika, Lambodari, Bhutamata, Dravini, Nagari, Khechari, Manjari, Rupini, Virini, Kotara, Putana, Bhadra, Kali, Yogini, Shankhini, Garjini, Kalaratri, Kurdini, Kapardini, Vajra, Jaya, Sumukheshvari, Revati, Madhavi, Varuni, Vayavi, Rakshavadharini, Sahaja, Lakshmi, Vyapini and Maya. 

62-63. The Ranga (platform) should be made with the letters (colours) of Bala mentioned twice before and the sixfold Nyasa rites are to be performed for the achievement of identity with the deity. The disciple should at the outset place Vighnesha and others there along with meditation. 

64-71a. They resemble the midday sun, they have elephant-faces and three eyes. They have in their hands the noose, goad, boon and freedom from fear (the last two in the form of Mudras) and they are endowed with power. The following Ganeshas are the presiding deities of the fifty-one letters in due order. viz.-Vighnesha, Vighnaraja, Vinayaka, Shivottama, Vighnakrut, Vighnahanta, Vighnarat, Gananayaka, Ekadanta, Dvidanta, Gajavaktra, Niranjana, Kapardavan, Dirghamukha, Shankukarna, Vrushadhvaja, Gananatha, Gajendrasya, Shurpakarna, Trilochana, Lambodara, Mahanada, Chaturmurti, Sadashiva, Amoda, Durmada, Sumukha, Pramodaka, Ekapada, Dvipada, Shura, Vira, Sanmukha, God named Varada, Vakratunda, Dvidantaka, Senani, Gramani, Matta, Mattamushaka-vahana, Jatin, Mundin, Khadgin, Varenya, Vrushaketana, Bhakshyapriya, Ganesha, Meghanada and Ganeshvara.

71b-76a. The following are their Shaktis: - Shri, Hri, Pushti, Shanti, Tushti, Sarasvati, Rati, Medha, Kanti, Kamini, Mohini, Tivra, Jvalini, Nanda, Suyashas, Kamarupini, Ugra, Tejovati, Satya, Vighneshani, Svarupini, Kamarta, Madajihva, Vikata, Ghurnitanana, Bhuti, Bhumi, Dviramya, * Amarupa (?), Makaradhvaja, Vikarnabhrukuti, Lajja, Dirghaghona, Dhanurdhari, Yamini, Ratri, Chandrakanta, Shashiprabha, Lolakshi, Chapala, Rujvi, Durbhaga, Subhaga, Shiva, Durga, Guhapriya, Kali and Kalajihva.

*V.I. Dviramba, Uma, Marupi. 

76b-78a Thereafter, the disciple shall perform the Nyasa rites of the planets¹ with concentration and mental purity along with meditation. He shall remember the sun and other planets who have boons and freedom from fear depicted in their hands (by means of Mudras) who are embraced by their Shaktis and who resemble saffron, milk, blood, jasmine, gold, conch, cloud, smoke and darkness (the traditional complexions assigned to planets). 

1. Belief in the influence of planets is very old. They (nine in number) must be posited by Nyasa at the various parts of the body; the Nyasa of planets is given in vv.76-79. 

Similar belief about stars (and constellations) prevailed among ancient men and they are to be posted by Nyasa on different parts of the body as instructed in vv.80-82a.

78b-79. After positing the sun beneath the heart, the moon on the head and Mars on the eyes the devote should perform the Nyasa rite of Shukra in the heart, Budha (Mercury in the middle of the heart), Bruhaspati on the neck, Shanaishchara (Saturn) in the navel, Rahu in the mouth and Ketu on the pair of feet.

80-84a. The Taras (constellations) have the lustre of the blazing deadly fire but they have the Mudras of bestowing boons and freedom from fear in their hands. The disciple shall place these constellations after meditating upon them, as adorned by all ornaments. They shall be placed in the forehead, in the pair of eyes, the pair of ears, in the pair of nostrils, in the neck, on the pair of shoulders, then on the elbows (Reading should be Kurparayoh but then the metre goes wrong), on the wrists, on the breasts, in the navel, in the hips, on the thighs, on the knees, on the calves and on the pair of feet. 

The Nyasa rite of the ceremonious placing of Yoginis¹ should be performed by the pure disciple in the heart, in the navel, in the mystic Plexus called svadhishthana Chakra, in the middle of the eyebrow (the Ajnachakra) and on the head in due order. The disciple shall place the Varnashaktis (Shaktis of the letters of the alphabet) in the middle of the lotus, moon and pericarp as well as on the petals. He should place all on the tips of the petals of the lotus and on the head.

1. Yoginis are appropriately posted on the Yogic Chakras in our body by Nyasa (VV 81b-84a).

84b-89. The following are the Shaktis² of the letters grouped in different classes. The following (?) sixteen Shaktis (are concerned with vowels, their names being with those very vowels except in certain cases). They are Amruta, Anandini, Indrani, Ishani, Uma, Urddhvakeshi, Rudvidushi. Lurkarika Ekapadatmika Aishvaryakarini, Aushadhatmika, Ambika and Rakshatmika *.

2. Letters of the alphabet have their separate Shakti each per letter. VV 84b-91 give an alphabetic list of Shaktis. Thus VV.84b-86a give the list of Shaktis beginning with a, a, i, i etc. but the number of vowel Shaktis is 13 and not 17. VV 866-91 give an alphabetic list of Shaktis of consonants which are 35 as given here. Thus Svara-Shaktis 13+Vyanjana-Shaktis 34-47 and 51 (the required number for all letters). 

*Actually only 13 Shaktis and not 16 Shaktis arc enumerated here.

The following twelve Shaktis should be known in the proper order. They are Kalika, Khechari, Gayatri, Ghantadharini, Nadatmika, Chamunda, Chatrika, Jaya, Jhankarini, Samjna, Tarkahasta and Tankarini.

The following should be known as Dvayapannaga (Ten?) Shaktis, Donkarini, Thankarini, Namini, Tamasi, Thankarini, Daya, Dhatri, Nadini, Parvati and Phatkarini. 

90. The following six Shaktis are in the proper orders *Bandhini, Bhadra, Majja, Yashasvini, Rama and Lamini.

*vardhini in this text is not correct. 

91. There are four Shaktis viz. Varada, Shri, Shandha and Sarasvati. Then there are two Shaktis viz. Hakini and Kshama.

92. Thereafter, he should place Mesha and other Rashis¹ (signs of the zodiac) beginning with right foot and ending with left foot in this order viz.-foot, penis stomach, heart, arm, head (All of the right side), head, hand, heart, stomach, penis and foot (all of the left side).

1. Placement of different Rashis (signs of zodiac) on different parts of the body.

93-100. Then the disciple shall perform the Nyasa rite for the following Pithas² (i.e., holy cities where Devi shrines are famous) and one more namely Chakra. These Nyasas are per formed in the mind (altogether fifty-one). They are Varanasi, Kamarupa, Nepal, Paundravardhana, Varasthira, Kanyakubja, Purnashaila, Arbuda, Amratakeshvara, Ekamra, Trisrotas, Kamakoshthaka, Kailasa, Bhrugunagara, Kedara, Chandrapushkara, Shripitha, Ekavira, Jalandhara, Malava, Kulanna, Devikosha, Gokarna, Maruteshvara, Attahasa, Viraja, Rajaveshman, Mahapatha, Kolapura, Kailapura, Kaleshvara, Jayantika, Ujjayini Chitra, Kshiraka, Hastinapura, Udira, Prayaga, Shastimayapura, Gaurisha (?), Salaya, Shrishaila, Maru, Girivara, Mahendragiri, Vamanagiri, Hiranyapura, Mahalakshmipura, Purodyana and Chayakshetra. These fiftyone are in the order of fifty-one letters. They shall be placed in the positions of letters.

2. Geographically the list of Pithas of the goddess is important. Some could not be traced and perhaps might be fictitious. These Pithas are to be placed in the position of letters per mental Nyasa. The Pithas with their modern names are given where necessary on the authority of N.L. De's Geographical Dictionary of Ancient and Mediaeval India. If old names are current, they are retained as such but if a new name is substituted in the course of time the new name is given in Brackets. 

The following are the Pithas of the goddess: 

1. Varanasi, 2 Kamarupa (Assam), 3 Nepal, 4 Paundravardhana (or Pundra variously identified with Pandua in Malda Dist. and with Birbhum, Santal Paraganas), 5 Varasthira (?), 6. Kanyakubja (Kanauj. u.p.), 7. Purnashaila (?), 8. Arbuda (mt. Abu), 9. Amratakeshvara (?), 10. Ekamra (Bhubaneshvara, Orissa), 11. Trisrotas (Ganga?), 12. Kamakoshtha (Kanchi: De doubts its identification with Kumbhakonam in Tamilnad), 13. Kailasa. 14. Bhrugunagara (Bharoach, Gujarat) 15. Kedara?) 16. Chandra, Pushkara (Pushkar near Ajmer 7), 17. Shri-Pitha (Shri-Shaila? Madhya Pradesh), 18. Ekavira (?), 19. Jalandhara (Jalandhar, Punjab) 20. Malava, 21. Kulanna (?), 22. Devikota (the same as Shonitapura or Tejapur Assam or probably the town on the Kaveri), 23. Gokarna, 24. Maruteshvara (?) 25. Attahasa (Eastern Labhpur, Birbhum Dist., Sati's lips fell here and the goddess is called Phullara). 26. Viraja (the country round Jaipur in Orissa, also known as Gada-Kshetra), 27. Rajaveshman (?), 28. Mahapatha (?), 29. Kolapur (Kolhapur), 30. Kailapura (?), 31. Kaleshvara (?) 32. Jayantika (Prag. Jyotisha in Assam: If identified with Vaijayantika may be Banavari (N. Kanara Karnatak), 33. Ujjayini (Madhya Pradesh), 34. Chitra (?), 35. Kshiraka (Khiragrama near Burdwan, Bengal, a Shakti Pitha) 36. Hastinapura, 37. Udira (?), 38. Prayaga 39. Shashtimayapura (near Bombay? 40. Gaurisha (?), 41. Salaya (?). 42. Shrishaila 43. Maru (Marvar), 44. Girivara (?), 45 Mahendra-Giri (Orissa, Parashurama's abode) 46. Vamanagiri (?), 47. Hiranyapura (near Jaipur Rajasthan), 48 Maha-Lakshmipura (?), 49. Purodyana (?) 60. Chayakshetra (Porbunder in Gujarat?)

This list is given in extense to show that (i) the author gives only 50 places instead of 51; (ii) the author sometimes gives the name of the country instead of a specific place, (iii) the author differs from the lists of Shakti Pithas as given in the Devi Bhagavata, uttarardha vii. 30.54-84 where 108 Pithas arc enumerated. P.K. Desai's Devikosha Vol. I, pp. 272-293 gives two different lists of the Pithas.

101. He shall place others in the positions mentioned. They are united by the transit (conjunction?) of letters (?). The sixfold Nyasa rite mentioned by Ishvara himself has been recounted by me. 

102. After having thus performed the Nyasa rite of the parts of the body, the disciple shall be Devatavigraha (one who has attained the physical body of the deity). Thereafter, having performed six Nyasas, the disciple should perform Shrichakra-nyasa.¹

1. After performing the preliminary Nyasas the devotee is to perform the Nyasa of Shri-Chakra. It is very elaborate and should be read in the translation of vv.103 onward. 

103. With Mantras beginning with Amsha and ending with Anantyamurti he should perform the Vyapaka (pervading) rite. He should place in the heart the Mantras for dedication to Mystical circle of Chakreshvari (goddess of the mystic circle. i.e., Shrichakra) 

104-107. He shall place others viz. Ganapati and the rest in the positions mentioned. The left thigh is on a par with the right thigh. He shall place all of them in due order viz. Ganesha, Kshetrapala, Yogini and Batuka. At the outset Indra and others should be placed at the tips of the big toes of the feet, knee, side, shoulder, head, face and Muladhara (the first mystic plexus in the body). 

The ten Siddhis beginning with Anima should be placed on the shoulder, hand, back, chest, tips of the toes, buttocks, arms, back, head and the feet. 

108. The Siddhis are Anima, Laghima, Mahima, Ishitva, Vashitva, Prakamya, Prapti, Iccha, Rasa, and Moksha. 

109-110. Thereafter, O Brahmana, the intelligent disciple should place the eight Mother-goddesses in due order on the head, to the left, left-knee, right knee, right shoulder and left shoulder. 

111-116. Mothers are Brahmi, Maheshvari, Kaumari Vaishnavi, Varahi, Indrani, Chamunda, and Maha-lakshmi. These should be known in due order by the learned men. He shall place the eight deities of the Mudras on these eight positions and place the remaining two on the head and the foot. 

Mudras are: - Sarvasamkshobhini, Sarvavidravini, Sarvarthakarshani, Sarvavashakarini, Sarvapriyakarini, Sarva mahankushi, Sarvakhechari, Trikhanda, Sarvabija, Sarvaprapurika and Yonimudra. These should be known as Mudras. The disciple shall place Chakreshvari thereafter dedicating the Chakra (the mystic circle) that fascinates the three worlds and making it pervade his own physical form. 

Thereafter, he shall place the sixteen Kala and Nitya deities in due order.

117-122a. These deities are—Kamakarshanarupa, Shabdakarshanarupini, Ahamkararupini, Buddhyakarshanarupini, Sparshakarshanarupa, Rupakarshanarupini, Rasakarshanarupa, Gandhakarshanarupini, Chittakarshanarupa, Dhairyakarshanarupini, Smrutyakarshanarupa, Hrudakarshanarupini, Shraddhakarshanarupa, Atmakarshanarupini, Amrutakarshini and Sharirakarshini. 

The places where they are to be allotted in the Nyasa rite, are the right ear, back, shoulder, elbow, back of the palm of the right hand, the right buttocks, knee, calf and forepart of the right foot. Then in the reverse order as regards the left foot etc. 

122b-123. After placing Chakreshi and after worshipping the Chakra, he should make it pervade his own physical form and then place the eight deities beginning with Anangakusuma in the (right part of) the bone of the forehead, right clavicle, right thigh and right calf. In the left it is in reverse order: 

124-125. Those eight deities are: Anangakusuma, Anangamekhala, Anangamadana, Anangamadanatura, Anangarekha, Anangavega, Anangankusha and Anangadharamalini.

126. After placing Chakreshi, worshipping the Chakra and making it pervade his own physical form, he shall place the 

the Shakti-deities beginning with Sarvasamkshobhini. 

127. He shall place them in forehead, cheek, root of the foot, knee, in the calf both above and below and in the case of the left side, in the reverse order. 

128-13la. (The Shakti deities are) Sarvasamkshobhini, Sarvavidravini, Sarvakarshani, Sharvaprahladini, Sarvasam-mohini, Sarvastambhini, Sarvajrumbhini, Sarvavashakarini, Sarvaranjini, Sarvonmadini, Sarvarthasadhini, Sarvashapurini, Sarvamantramayi and Sarva-dvandva-kshayankara. 

131b-133a. After placing Chakreshi, worshipping the Chakra and making it pervade his own physical form, the disciple should perform the Vinyasa rite of the ten deities beginning with Sarvasiddhiprada in the right nostril, at the root of teeth, right breast, (right) elbow and wrist. In the left side it is in the reverse order. 

133b-135. The deities are: - Sarvasiddhiprada, Sarvasampatprada, Sarvapriyankara, Sarvamangalakarini, Sarvaghamochini, Sarvaduhkhavimochini, Sarvamrutyuprashamini, Sarvavighnavinashini, Sarvangasundari and Sarvasaubhagyadayini.

136-138. After placing Chakreshi and dedicating Chakra (If the reading is Samarchya— “After worshipping the Chakra”) and having made it pervade (his own) physical form, the disciple should place Sarvajna and other deities in the chest and the teeth. 

These deities are: Sarvajna, Sarvashakti, Sarvajnanaprada, Sarvajnanamayi, Sarvavyadhivinashini, Sarvadharasvarupa, Sarvapapahara, Sarvanandamayi, Sarvarakshasvarupini and Sarvepsitaphalaprada. 

139-141. After placing Chakreshi, dedicating the Chakra and making it pervade his own physical form, the intelligent disciple should place at the outset Vama and others and then Pakshini* and others on the right side of the chin, neck, breast, navel and sides.

*The reading vashini in N. 44.140 is correct as there is no Pakshini in the following list.

Those deities are Vama, Vinodini, (V. I. Vimochani) Vidya, Vashita, Kamiki, Kameshvari, Para, Mohini, Vimala, Aruna, Jayini, Sarveshvari and Kaulini. These are their names mentioned by the wise. 

142-143. After dedicating the Chakra and having made it pervade (his own) physical form, he should place Chakreshvari in the heart after making a triangle. In the directions beginning with the East outside it, the intelligent disciple should place the four weapons. In the middle, in the corners beginning with South-cast he should place the four Pithas. 

144-148. After making a circle in the middle he should place the sixteen Nitya deities viz.: Kameshvari, Bhagamalini, Nityaklinna, Bherundini, Vahnivasinika, Mahavajreshvari, (Shiva) Duti, Tvarita, Kulasundarika, Kulya, Nilapataka, Vijaya, Nityamangala, Prabhamalini and Chitra. These should be placed in another triangle in the heart, beginning with the foot (i.e., Apex kept down-wards).

149-151. Pramodini the eternal goddess and goddess Tripurasundari are on either side and the disciple shall place Devi Akhandajagadambika in their middle. 

After placing Chakreshvari in the heart and making the Chakra raised up, he should show Mudra named Yoni and perform Japa of Sarvananda Mantra. Thus, the Chakradevi of the mystical circle will become one's own.¹ 

1.    Absence of usual concluding remarks show that Lalita episode is not formally completed here.