Five Headed Bagalamukhi

दुश्टस्थम्बनमुग्रविन्घ शमनं दरिद्यविद्रवनं
विग्नैघं बगले हर प्रतिदिनं कल्यणि तुभ्यम् नमः।
कञ्चन पीठनिविष्टं मुनिवरसादरघूर्नितप्रभं
करुणपूरितनयं श्रीबगलपीतम्बरां वन्दे॥
duśṭasthambanamugravingha śamanaṁ daridyavidravanaṁ
vignaighaṁ bagale hara pratidinaṁ kalyaṇi tubhyam namaḥ|
kañcana pīṭhaniviṣṭaṁ munivarasādaraghūrnitaprabhaṁ
karuṇapūritanayaṁ śrībagalapītambarāṁ vande||

मध्ये सुदाब्धिमणिमण्डपरत्नवेद्यं
सिम्हासनोपरिगतां परिपीतवर्णं।
देविं स्मरामि धृतमुद्गरवैरिजिह्वं॥
madhye sudābdhimaṇimaṇḍaparatnavedyaṁ
simhāsanoparigatāṁ paripītavarṇaṁ|
deviṁ smarāmi dhṛtamudgaravairijihvaṁ||

॥त्रिश्तुप् च्छन्द मन्त्र॥
ॐ ह्रीं बगलामुखी सर्वदुष्टानां वाचं मुखं
स्थम्भय जिह्व कीलय कीलं बुद्धि नाशाय ह्रीं ॐ स्वाहा।
||triśtup cchanda mantra||
om hrīṁ bagalāmukhī sarvaduṣṭānāṁ vācaṁ mukhaṁ
sthambhaya jihva kīlaya kīlaṁ buddhi nāśāya hrīṁ om svāhā|

The word akṣobhya [also written akshobhya] means immovable or imperturbable and is the opposite of kṣobha which means shaking, agitation and disturbance, tossing, trembling or emotional[1]. Thus akṣobhya refers to that state of perfect calmness achieved as a result of perfect knowledge.

Ṣaḍākṣarī Mantra

In the Buddhist tradition, he is one of the five transcendent (tathāgata) buddhas. Tathāgata refers to the principal lord of a Buddha clan (there are five such lineages). Akṣobhya is lord of the vajra[2] lineage (or Vajrāyana Buddhism). Just like the lord of the eastern direction Indra[3] (Śakra), he rides an elephant. His right hand is in the damana (suppression) or bhūmi sparsa (earth touching) mudrā[4] which causes the suppression (of ignorance, anger, emotion and other ṣaḍripu) with the damana bīja (huṁ). The left hand is in jñāna mudrā which symbolises perfect knowledge and has the tāra bīja (om). Thus, the simplest mantra read from the left to the right hand would be ‘jñana bīja’ + ‘name in long expression’ + ‘damana bīja’ = om akṣhyobhyāya huṁ.
ॐ अक्षोभाय हुं
om akṣobhāya huṁ

Dhyāni Buddhas

As the name implies, dhāni refers to the concentration and focus that leads to wisdom. The appearance of Vairocana, the master of all objects of knowledge, is the symbolic representation of all knowledge as a complete day or a complete circle. Thereafter quadripartition of knowledge occurred in two stages. In the first stage, the knowledge was divided into two by Vajrasattva Akṣobhya (representing wisdom ‘like a mirror’), in the East and Amitābha (representing discriminative wisdom or compassion), in the West. In the second stage, this was further divided by Ratnasambhava (representing the wisdom of equanimity – beauty, or spiritual riches) in the South and Amoghasiddhi (representing the wisdom of ‘he who can accomplish all things’ – power through activity) in the North.

Family Vajra
Wisdom Jñāna Like Mirror – Knowledge through reflection
Overcome Krodha Hatred, Anger
Alters Chitta Consciousness
Karma Rakṣa, Dharma Protect and Destroy
Symbol Vajra Scepter
Tattva Jala Water
Color Indra-Nīla Sky-Blue: Blue and White
Season Śiśira winter
Kendra Udaya, Pūrva East
Mudrā Bhumi Sparsa Earth-touching

Further reading/ references

  1. Mandala: The Architecture of Enlightenment, Denise Patry Leidy, Robert A. F. Thurman. New York: Asia Society Galleries, Boston, Shambala: Tibet House, 1997. Copyright Asia Society Galleries, Tibet House, 1997
  2. Jeff Watt

[1] Monier Williams Sanskrit Dictionary

[2] m. hard or mighty and refers to the thunderbolt or diamond sceptre (esp. that of Indra, said to have been formed out of the bones of the ṛṣi Dadhīcī and shaped like a circular discus or a cross or zigzag; it is a mythical weapon destructive of spells and charms, N. of the 15th of the 27 Yogas corresponding to śrāvaṇa nakṣatra. The śrāvaṇa month refers to the rainy season when the bow of Indra (rainbow) and vajra (thunder) is seen in the sky.

[3] Both in Hindu and Buddhist tantra, Indra is the guardian of the eastern direction (lokapāla). He rides a white elephant called airāvata.

[4] Gesture of hand and fingers having vital spiritual symbolism and signification


Śrī Kamalā Lakṣmī
Kamalātmikā of golden complexion and perfectly proportioned, is bathed by four elephants from the four directions (kendra) using amṛta kalaśa. Amṛta (nectar) constantly flows from kalaśa (jars) and nourishes the rivers and beings of the universe. She has four hands. In the two hind hands, she holds two lotuses and her two fore hands are in abhaya mudrā (fearlessness) and vāra mudrā (boons) respectively. She is seated in padmāsana (lotus posture) on a red lotus that symbolizes purity. Although listed as the tenth Mahāvidyā, Kamalātmikā is actually the first vidyā and Kali is the last.
Kamala means ‘red lotus’ and Kamalā refers to Her as ‘the essence of the red lotus’. This is another name for Lakṣmī. Her themes are associated with the exaltation of Venus – (1) causing fertility and marriage, (2) bestowing wealth, food and grains and (3) restoring the vitality and immune system of the body. Kamala Lakṣmī is the goddess of fortune, riches, marriage, relationships, fertility and children, wealth, every kind of food and material well being.

SymbolsMantraStotra P1P2P3P4P5P6

Padmāsana is automatically attained by one who is merged with the bīja श्रीं (śrīṁ) and the one name that automatically purifies everything ‘Viṣṇu’. Meditation initially on (A) the bīja श्रीं (śrīṁ) and later on (B) the mantra ॐ विष्णवे नमः (om viṣṇave namaḥ) are the prerequisites before attempting Kamalātmikā siddhi as they start the purification process. Every brāhmaṇa, be he of any tradition, knows too well that he cannot do any pūjā without first purification by the name of Viṣṇu.
Two Red Lotus are symbolic of Her nature as that of the Sun god Sūrya who also carries two red lotus in two hands. Jyotiṣa helps us to understand this very easily. Mahāvidyā Śaktī are associated with the 7th bhāva (opposite) just as the 7th bhāva shows the Doctorate (PhD) in siddhāṁśa (D24 chart). Venus is the significator of 7th bhāva and the opposite sign from this is the Lagna itself. Sun is the significator of Lagna. This shows the connection between Kamalātmikā and Sūrya. However the difference is that Kamalātmikā actually connects the 7th bhāva with the Lagna thereby bringing marriage, fertility, business and success, foreign travels and many blessings. Libra is among the ‘three most fruitful signs’ of the zodiac and symbolizes the benediction of Kamalātmikā.

Abhaya Mudrā or fearlessness which comes from complete knowledge or enlightenment is the Haṁsa benediction. The exaltation of Venus needs the constant support of Jupiter for stability. In simpler words, wealth (of every kind) comes by fortune or industry, but only stays with those who have the wisdom to hold on to it.

Varada Mudrā is the granting of personal desires. Both these Abhaya and Varada mudrā are also associated with Śrī Somanāth Śiva. Together they are the ‘Gajakesari Yoga’.

Mahāvidyā Mantras
Mundane Results – Marriage, Fertility, Prosperity; Guru dīkṣa if Venus is associated with 9th bhāva from kārakāṁśa
ॐ ऐं ह्रीं श्रीं क्लीं सौः जगत्प्रसुत्यै नमः
om aiṁ hrīṁ śrīṁ klīṁ sauḥ jagatprasutyai namaḥ

Spiritual Results – Siddhi, All learning resources; Guru dīkṣa if Venus is associated with 9th bhāva from kārakāṁśa
ॐ ऐं ह्रीं श्रीं क्लीं हसौः जगत्प्रसुत्यै नमः
om aiṁ hrīṁ śrīṁ klīṁ hasauḥ jagatprasutyai namaḥ

Siddhi Mantras
Huge Energy surge, great support, constant success and accomlishment of every kind. [28 syllable] ॐ श्रीं ह्रीं श्रीं कमले कमलालये प्रसिद्ध प्रसिद्ध
ॐ श्रीं ह्रीं श्रीं महालक्ष्म्यै नमः॥
om śrīṁ hrīṁ śrīṁ kamale kamalālaye prasiddha prasiddha
om śrīṁ hrīṁ śrīṁ mahālakṣmyai namaḥ||

Paraṁparā Siddhi Lakṣmī

Note the klīṁ bīja (Kṛṣṇa, Jagannāth). Similar to above [28 syllable] ॐ श्रीं ह्रीं क्लीं कमले कमलालये प्रसिद्ध प्रसिद्ध श्रीं ह्रीं क्लीं श्री महालक्ष्म्यै नमः।
om śrīṁ hrīṁ klīṁ kamale kamalālaye prasiddha prasiddha śrīṁ hrīṁ klīṁ śrī mahālakṣmyai namaḥ|

Kamala Vāsini Mantra
Establishment of goodness (sattva) in the heart lotus which causes Iṣṭa devatā to manifest and rapid spiritual growth, faith in God and good karma
ॐ श्रीं ह्रीं क्लीं ऐं कमल वासिन्यै स्वाहा।
om śrīṁ hrīṁ klīṁ aiṁ kamala vāsinyai svāhā|

कमलवासिनि रमा
kamalavāsini ramā

ध्यान | dhyāna [Repeat Once]

पद्मस्था पद्मनेत्रा कमलयुगवराभीतियुग्दोःसरोजा।
देहोत्थाभिः प्रभाभिस्त्रिभुवनविवरं भास्वरा भासयन्ति।
मुक्ताहाराभिरामोन्नतकुचकलशा रत्नमंजीरकांची –
ग्रैवेयोम्यैगदाढ्या घृतमणिमुकुटा श्रेयसे श्रीर्भवेद्वः॥
padmasthā padmanetrā kamalayugavarābhītiyugdoḥsarojā|
dehotthābhiḥ prabhābhistribhuvanavivaraṁ bhāsvarā bhāsayanti|
muktāhārābhirāmonnatakucakalaśā ratnamaṁjīrakāṁcī –
graiveyomyaigadāḍhyā ghṛtamaṇimukuṭā śreyase śrīrbhavedvaḥ||

Mantra (As taught by Shankaracharya) [Repeat 108 or 1008 or 100,008 times] नमः कमलवासिन्यै स्वाहा
namaḥ kamalavāsinyai svāhā

ओंकाररूपिणी देवि विशुद्धसत्त्वरूपिणी॥
देवानां जननी त्वं हि प्रसन्ना भव सुन्दरि॥
oṁkārarūpiṇī devi viśuddhasattvarūpiṇī ||
devānāṁ jananī tvaṁ hi prasannā bhava sundari ||

तन्मात्रंचैव भूतानि तव वक्षस्थलं स्मृतम्।
त्वमेव वेदगम्या तु प्रसन्ना भव सुंदरि॥
tanmātraṁcaiva bhūtāni tava vakṣasthalaṁ smṛtam |
tvameva vedagamyā tu prasannā bhava suṁdari ||

स्तूयसे त्वं सदा लक्ष्मि प्रसन्ना भव सुन्दरि॥
devadānavagandharvayakṣarākṣasakinnaraḥ |
stūyase tvaṁ sadā lakṣmi prasannā bhava sundari ||

लोकातीता द्वैतातीता समस्तभूतवेष्टिता।
विद्वज्जनकीर्त्तिता च प्रसन्ना भव सुंदरि॥
lokātītā dvaitātītā samastabhūtaveṣṭitā |
vidvajjanakīrttitā ca prasannā bhava suṁdari ||

परिपूर्णा सदा लक्ष्मि त्रात्री तु शरणार्थिषु।
विश्वाद्या विश्वकत्रीं च प्रसन्ना भव सुन्दरि॥
paripūrṇā sadā lakṣmi trātrī tu śaraṇārthiṣu |
viśvādyā viśvakatrīṁ ca prasannā bhava sundari ||

ब्रह्मरूपा च सावित्री त्वद्दीप्त्या भासते जगत्।
विश्वरूपा वरेण्या च प्रसन्ना भव सुंदरि॥
brahmarūpā ca sāvitrī tvaddīptyā bhāsate jagat |
viśvarūpā vareṇyā ca prasannā bhava suṁdari ||

बन्धादेः कारणं त्वं हि प्रसन्ना भव सुंदरि॥
kṣityaptejomarūddhayomapaṁcabhūtasvarūpiṇī |
bandhādeḥ kāraṇaṁ tvaṁ hi prasannā bhava suṁdari ||

महेशे त्वं हेमवती कमला केशवेऽपि च।
ब्रह्मणः प्रेयसी त्वं हि प्रसन्ना भव सुंदरि॥
maheśe tvaṁ hemavatī kamalā keśave’pi ca |
brahmaṇaḥ preyasī tvaṁ hi prasannā bhava suṁdari ||

चंडी दुर्गा कालिका च कौशिकी सिद्धिरूपिणी।
योगिनी योगगम्या च प्रसन्ना भव सुन्दरि॥
caṁḍī durgā kālikā ca kauśikī siddhirūpiṇī |
yoginī yogagamyā ca prasannā bhava sundari ||

बाल्ये च बालिका त्वं हि यौवने युवतीति च।
स्थविरे वृद्धरूपा च प्रसन्ना भव सुन्दरि॥
bālye ca bālikā tvaṁ hi yauvane yuvatīti ca |
sthavire vṛddharūpā ca prasannā bhava sundari ||

गुणमयी गुणातीता आद्या विद्या सनातनी।
महत्तत्त्वादिसंयुक्ता प्रसन्ना भव सुन्दरि॥
guṇamayī guṇātītā ādyā vidyā sanātanī |
mahattattvādisaṁyuktā prasannā bhava sundari ||

तपस्विनी तपः सिद्धि स्वर्गसिद्धिस्तदर्थिषु।
चिन्मयी प्रकृतिस्त्वं तु प्रसन्ना भव सुंदरि॥
tapasvinī tapaḥ siddhi svargasiddhistadarthiṣu |
cinmayī prakṛtistvaṁ tu prasannā bhava suṁdari ||

त्वमादिर्जगतां देवि त्वमेव स्थितिकारणम्।
त्वमन्ते निधनस्थानं स्वेच्छाचारा त्वमेवहि॥
tvamādirjagatāṁ devi tvameva sthitikāraṇam |
tvamante nidhanasthānaṁ svecchācārā tvamevahi ||

चराचराणां भूतानां बहिरन्तस्त्वमेव हि।
व्याप्यव्याकरूपेण त्वं भासि भक्तवत्सले॥
carācarāṇāṁ bhūtānāṁ bahirantastvameva hi |
vyāpyavyākarūpeṇa tvaṁ bhāsi bhaktavatsale ||

त्वन्मायया हृतज्ञाना नष्टात्मानो विचेतसः।
गतागतं प्रपद्यन्ते पापपुण्यवशात्सदा॥
tvanmāyayā hṛtajñānā naṣṭātmāno vicetasaḥ |
gatāgataṁ prapadyante pāpapuṇyavaśātsadā ||

तावन्सत्यं जगद्भाति शुक्तिकारजतं यथा।
यावन्न ज्ञायते ज्ञानं चेतसा नान्वगामिनी॥
tāvansatyaṁ jagadbhāti śuktikārajataṁ yathā |
yāvanna jñāyate jñānaṁ cetasā nānvagāminī ||

त्वज्ज्ञानात्तु सदा युक्तः पुत्रदारगृहादिषु।
रमन्ते विषयान्सर्वानन्ते दुखप्रदान् ध्रुवम्॥
tvajjñānāttu sadā yuktaḥ putradāragṛhādiṣu |
ramante viṣayānsarvānante dukhapradān dhruvam ||

त्वदाज्ञया तु देवेशि गगने सूर्यमण्डलम्।
चन्द्रश्च भ्रमते नित्यं प्रसन्ना भव सुन्दरि॥
tvadājñayā tu deveśi gagane sūryamaṇḍalam |
candraśca bhramate nityaṁ prasannā bhava sundari ||

ब्रह्मेशविष्णुजननी ब्रह्माख्या ब्रह्मसंश्रया।
व्यक्ताव्यक्त च देवेशि प्रसन्ना भव सुन्दरि॥
brahmeśaviṣṇujananī brahmākhyā brahmasaṁśrayā |
vyaktāvyakta ca deveśi prasannā bhava sundari ||

अचला सर्वगा त्वं हि मायातीता महेश्वरि।
शिवात्मा शाश्वता नित्या प्रसन्ना भव सुन्दरि॥
acalā sarvagā tvaṁ hi māyātītā maheśvari |
śivātmā śāśvatā nityā prasannā bhava sundari ||

सर्वकायनियन्त्री च सर्व्वभूतेश्वरी।
अनन्ता निष्काला त्वं हि प्रसन्ना भवसुन्दरि॥
sarvakāyaniyantrī ca sarvvabhūteśvarī |
anantā niṣkālā tvaṁ hi prasannā bhavasundari ||

सर्वेश्वरी सर्ववद्या अचिन्त्या परमात्मिका।
भुक्तिमुक्तिप्रदा त्वं हि प्रसन्ना भव सुन्दरि॥
sarveśvarī sarvavadyā acintyā paramātmikā |
bhuktimuktipradā tvaṁ hi prasannā bhava sundari ||

ब्रह्माणी ब्रह्मलोके त्वं वैकुण्ठे सर्वमंगला।
इंद्राणी अमरावत्यामम्बिका वरूणालये॥
brahmāṇī brahmaloke tvaṁ vaikuṇṭhe sarvamaṁgalā |
iṁdrāṇī amarāvatyāmambikā varūṇālaye ||

यमालये कालरूपा कुबेरभवने शुभा।
महानन्दाग्निकोणे च प्रसन्ना भव सुन्दरि॥
yamālaye kālarūpā kuberabhavane śubhā |
mahānandāgnikoṇe ca prasannā bhava sundari ||

नैऋर्त्यां रक्तदन्ता त्वं वायव्यां मृगवाहिनी।
पाताले वैष्णवीरूपा प्रसन्ना भव सुन्दरि॥
naiṛrtyāṁ raktadantā tvaṁ vāyavyāṁ mṛgavāhinī |
pātāle vaiṣṇavīrūpā prasannā bhava sundari ||

सुरसा त्वं मणिद्वीपे ऐशान्यां शूलधारिणी।
भद्रकाली च लंकायां प्रसन्ना भव सुन्दरि॥
surasā tvaṁ maṇidvīpe aiśānyāṁ śūladhāriṇī |
bhadrakālī ca laṁkāyāṁ prasannā bhava sundari ||

रामेश्वरी सेतुबन्धे सिंहले देवमोहिनी।
विमला त्वं च श्रीक्षेत्रे प्रसन्ना भव सुन्दरि॥
rāmeśvarī setubandhe siṁhale devamohinī |
vimalā tvaṁ ca śrīkṣetre prasannā bhava sundari ||

कालिका त्वं कालिघाटे कामाख्या नीलपर्वत।
विरजा ओड्रदेशे त्वं प्रसन्ना भव सुंदरि॥
kālikā tvaṁ kālighāṭe kāmākhyā nīlaparvata |
virajā oḍradeśe tvaṁ prasannā bhava suṁdari ||

वाराणस्यामन्नपूर्णा अयोध्यायां महेश्वरी।
गयासुरी गयाधाम्नि प्रसन्ना भव सुंदरि॥
vārāṇasyāmannapūrṇā ayodhyāyāṁ maheśvarī |
gayāsurī gayādhāmni prasannā bhava suṁdari ||

भद्रकाली कुरूक्षेत्रे त्वंच कात्यायनी व्रजे।
माहामाया द्वारकायां प्रसन्ना भव सुन्दरि॥
bhadrakālī kurūkṣetre tvaṁca kātyāyanī vraje |
māhāmāyā dvārakāyāṁ prasannā bhava sundari ||

क्षुधा त्वं सर्वजीवानां वेला च सागरस्य हि।
महेश्वरी मथुरायां च प्रसन्ना भव सुन्दरि॥
kṣudhā tvaṁ sarvajīvānāṁ velā ca sāgarasya hi |
maheśvarī mathurāyāṁ ca prasannā bhava sundari ||
रामस्य जानकी त्वं च शिवस्य मनमोहिनी।
दक्षस्य दुहिता चैव प्रसन्ना भव सुन्दरि॥
rāmasya jānakī tvaṁ ca śivasya manamohinī |
dakṣasya duhitā caiva prasannā bhava sundari ||

विष्णुभक्तिप्रदां त्वं च कंसासुरविनाशिनी।
रावणनाशिनां चैव प्रसन्ना भव सुन्दरि॥
viṣṇubhaktipradāṁ tvaṁ ca kaṁsāsuravināśinī |
rāvaṇanāśināṁ caiva prasannā bhava sundari ||

लक्ष्मीस्तोत्रमिदं पुण्यं यः पठेद्भक्सिंयुतः।
सर्वज्वरभयं नश्येत्सर्वव्याधिनिवारणम्॥
lakṣmīstotramidaṁ puṇyaṁ yaḥ paṭhedbhaksiṁyutaḥ |
sarvajvarabhayaṁ naśyetsarvavyādhinivāraṇam ||

इदं स्तोत्रं महापुण्यमापदुद्धारकारणम्।
त्रिसंध्यमेकसन्ध्यं वा यः पठेत्सततं नरः॥
idaṁ stotraṁ mahāpuṇyamāpaduddhārakāraṇam |
trisaṁdhyamekasandhyaṁ vā yaḥ paṭhetsatataṁ naraḥ ||

मुच्यते सर्व्वपापेभ्यो तथा तु सर्वसंकटात्।
मुच्यते नात्र सन्देहो भुवि स्वर्गे रसातले॥
mucyate sarvvapāpebhyo tathā tu sarvasaṁkaṭāt |
mucyate nātra sandeho bhuvi svarge rasātale ||

समस्तं च तथा चैकं यः पठेद्भक्तित्परः।
स सर्वदुष्करं तीर्त्वा लभते परमां गतिम्॥
samastaṁ ca tathā caikaṁ yaḥ paṭhedbhaktitparaḥ |
sa sarvaduṣkaraṁ tīrtvā labhate paramāṁ gatim ||

सुखदं मोक्षदं स्तोत्रं यः पठेद्भक्तिसंयुक्तः।
स तु कोटीतीर्थफलं प्राप्नोति नात्र संशयः॥
sukhadaṁ mokṣadaṁ stotraṁ yaḥ paṭhedbhaktisaṁyuktaḥ |
sa tu koṭītīrthaphalaṁ prāpnoti nātra saṁśayaḥ ||

एका देवी तु कमला यस्मिंस्तुष्टा भवेत्सदा।
तस्याऽसाध्यं तु देवेशि नास्तिकिंचिज्जगत् त्रये॥
ekā devī tu kamalā yasmiṁstuṣṭā bhavetsadā |
tasyā’sādhyaṁ tu deveśi nāstikiṁcijjagat traye ||

पठनादपि स्तोत्रस्य किं न सिद्धयति भूतले।
तस्मात्स्तोत्रवरं प्रोक्तं सत्यं हि पार्वति॥
paṭhanādapi stotrasya kiṁ na siddhayati bhūtale |
tasmātstotravaraṁ proktaṁ satyaṁ hi pārvati ||

॥ इति श्रीकमला स्तोत्रं संपूर्णम्॥
|| iti śrīkamalā stotraṁ saṁpūrṇam ||

Chinnamastā छिन्नमस्ता

Introduction [Wiki]

Chhinnamasta (Sanskrit: छिन्नमस्ता, Chinnamastā, “She whose head is severed”), often spelled Chinnamasta and also called Chhinnamastika and Prachanda Chandika, is one of the Mahavidyas, ten Tantric goddesses and a ferocious aspect of Devi, the Hindu Divine Mother. Chhinnamasta can be easily identified by her fearsome iconography. The self-decapitated goddess holds her own severed head in one hand, a scimitar in another. Three jets of blood spurt out of her bleeding neck and are drunk by her severed head and two attendants. Chhinnamasta is usually depicted standing on a copulating couple.

Chhinnamasta is associated with the concept of self-sacrifice as well as the awakening of the kundalini – spiritual energy. She is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation. She symbolizes both aspects of Devi: a life-giver and a life-taker. Her legends emphasize her sacrifice – sometimes with a maternal element, her sexual dominance and her self-destructive fury. Though she enjoys patronage as part of the Mahavidyas, her individual temples – mostly found in Northern India and Nepal – and individual public worship is rare, due to her ferocious nature and her reputation of being dangerous to approach and worship. Her individual worship is restricted to heroic, Tantric worship by Tantrikas, yogis and world renouncers.

Chhinnamasta is recognized by both Hindus and Buddhists. She is closely related to Chinnamunda – the severed-headed form of the Tibetan Buddhist goddess Vajrayogini. More at wiki

MantraDhyāna108 P1108 P2108 P3
सिद्धि मन्त्र | siddhi mantra

ॐ श्रीं ह्रीं ह्रीं ऐं वज्रवैरोचनीये ह्रीं ह्रीं फट् स्वाहा। १७ अक्षर सिद्धि मन्त्र
om śrīṁ hrīṁ hrīṁ aiṁ vajravairocanīye hrīṁ hrīṁ phaṭ svāhā| 17 akṣara siddhi mantra

ॐ श्रीं ह्रीं हूं ऐं वज्रवैरोचनीये हूं हूं फट् स्वाहा। १७ अक्षर मारण मन्त्र
om śrīṁ hrīṁ hūṁ aiṁ vajravairocanīye hūṁ hūṁ phaṭ svāhā| 17 akṣara māraṇa mantra

ॐ श्रीं ह्रीं ह्रूं ऐं वज्रवैरोचनीये हुं फट् स्वाहा। १६ अक्षर दमन मन्त्र
om śrīṁ hrīṁ hrūṁ aiṁ vajravairocanīye huṁ phaṭ svāhā| 16 akṣara damana mantra

षड्कर्म मन्त्र | ṣaḍkarma mantra

श्रीं ऐं क्लीं सौः श्रीं ह्रीं क्लीं ऐं हौं
śrīṁ aiṁ klīṁ sauḥ śrīṁ hrīṁ klīṁ aiṁ hauṁ

ॐ क्रीं स्त्रीं क्रों
om krīṁ strīṁ kroṁ

ईं हुं फट्
īṁ huṁ phaṭ

श्रीं क्लीं हुं ऐं वज्रवैरोचनीये हुं हुं फट् स्वाहा
śrīṁ klīṁ huṁ aiṁ vajravairocanīye huṁ huṁ phaṭ svāhā

श्रीं ह्रीं हुं ऐं वज्र वैरोचनीये श्रीं ह्रीं ऐं फट् स्वाहा
śrīṁ hrīṁ huṁ aiṁ vajra vairocanīye śrīṁ hrīṁ aiṁ phaṭ svāhā

श्रीं ऐं क्लीं सौः श्रीं ह्रीं क्लीं ऐं हौं ओं श्रीं क्लीं हुं ऐं वज्र वैरोचनीये हुं हुं फट् स्वाहा
śrīṁ aiṁ klīṁ sauḥ śrīṁ hrīṁ klīṁ aiṁ hauṁ oṁ śrīṁ klīṁ huṁ aiṁ vajra vairocanīye huṁ huṁ phaṭ svāhā

Dhyāna | Meditation

स्वन्मण्डलमध्यगां निजशिरश्छिन्नं विकीर्णालकं
स्फारास्यं प्रपिबद्गलात्स्वरुदिरं वामेकरे बिभ्रतीम्।
bhāsvanmaṇḍalamadhyagāṁ nijaśiraśchinnaṁ vikīrṇālakaṁ
sphārāsyaṁ prapibadgalātsvarudiraṁ vāmekare bibhratīm|

याभासक्तरतिस्मरोपरिगतां सख्यौ निजेडाकिनी
वर्णिन्यौ परिदृश्यमोदकलितां श्रीचिन्नमस्तां भजे॥
yābhāsaktaratismaroparigatāṁ sakhyau nijeḍākinī
varṇinyau paridṛśyamodakalitāṁ śrīcinnamastāṁ bhaje||

We meditate on Chinnamastā Mahāvidyā,
As seated in the center of the solar disc
And holding in her left hand, her own head
With a gaping mouth and disheveled hair
And drinking her own oozing blood
That streams from her severed neck
Seated above Ratī and Kāma in copulation
She rejoices with her constant companions
Ḍākinī, the shape giver and Varṇanī, the color giver

1.    This meditation is for one who is ready to renounce and take to a great spiritual path. The symbolism is associated with saṅnyāsa, the final resignation from all worldly life. The severed head is symbolic of end of one’s name, ego and all attachments of the mundane world.
2.    Śatru māraṇa: Killing of enemy is the actual destruction of one’s weaknesses called ṣaḍripu.
3.    Māraṇa: Killing of self is the end of every form of ego associated with the head, the very identity, the principle of nāma tattva
4.    Damana or suppression is more appropriate for those in mundane life as then their wrong desires and indulgences are severed. It removes every kind of untruth and exposes lies and falsehood.

श्रीछिन्नमस्ताष्टोत्तरशतनाम स्तोत्रम्
śrīchinnamastāṣṭottaraśatanāma stotram
transliterated by Michael Magee 1997

श्रीपार्वत्युवाच —
śrīpārvatyuvāca —

नाम्नां सहस्रमं परमं छिन्नमस्ता-प्रियं शुभम्।
कथितं भवता शम्भो सद्यः शत्रु-निकृन्तनम्॥ १॥
nāmnāṁ sahasramaṁ paramaṁ chinnamastā-priyaṁ śubham |
kathitaṁ bhavatā śambho sadyaḥ śatru-nikṛntanam|| 1||

पुनः पृच्छाम्यहं देव कृपां कुरु ममोपरि।
सहस्र-नाम-पाठे च अशक्तो यः पुमान् भवेत्॥ २॥
punaḥ pṛcchāmyahaṁ deva kṛpāṁ kuru mamopari |
sahasra-nāma-pāṭhe ca aśakto yaḥ pumān bhavet|| 2||

तेन किं पठ्यते नाथ तन्मे ब्रूहि कृपा-मय।
श्री सदाशिव उवाच –
अष्टोत्तर-शतं नाम्नां पठ्यते तेन सर्वदा॥ ३॥
सहस्र्-नाम-पाठस्य फलं प्राप्नोति निश्चितम्।
tena kiṁ paṭhyate nātha tanme brūhi kṛpā-maya |
śrī sadāśiva uvāca –
aṣṭottara-śataṁ nāmnāṁ paṭhyate tena sarvadā|| 3||
sahasr-nāma-pāṭhasya phalaṁ prāpnoti niścitam |

ॐ अस्य श्रीछिन्नमस्ताष्टोत्तर-शत-नाम-स्तोत्रस्य सदाशिव
ऋषिरनुष्टुप् छन्दः श्रीछिन्नमस्ता देवता
मम-सकल-सिद्धि-प्राप्तये जपे विनियोगः॥
om asya śrīchinnamastāṣṭottara-śata-nāama-stotrasya sadāśiva
ṛṣiranuṣṭup chandaḥ śrīchinnamastā devatā
mama-sakala-siddhi-prāptaye jape viniyogaḥ||

ॐ छिन्नमस्ता महाविद्या महाभीमा महोदरी।
चण्डेश्वरी चण्ड-माता चण्ड-मुण्ड्-प्रभञ्जिनी॥ ४॥
om chinnamastā mahāvidyā mahābhīmā mahodarī |
caṇḍeśvarī caṇḍa-mātā caṇḍa-muṇḍ-prabhañjinī|| 4||

महाचण्डा चण्ड-रूपा चण्डिका चण्ड-खण्डिनी।
क्रोधिनी क्रोध-जननी क्रोध-रूपा कुहू कला॥ ५॥
mahācaṇḍā caṇḍa-rūpā caṇḍikā caṇḍa-khaṇḍinī |
krodhinī krodha-jananī krodha-rūpā kuhū kalā|| 5||

कोपातुरा कोपयुता जोप-संहार-कारिणी।
वज्र-वैरोचनी वज्रा वज्र-कल्पा च डाकिनी॥ ६॥
kopāturā kopayutā jopa-saṁhāra-kāriṇī |
vajra-vairocanī vajrā vajra-kalpā ca ḍākinī|| 6||

डाकिनी कर्म्म-निरता डाकिनी कर्म-पूजिता।
डाकिनी सङ्ग-निरता डाकिनी प्रेम-पूरिता॥ ७॥
ḍākinī karmma-niratā ḍākinī karma-pūjitā |
ḍākinī saṅga-niratā ḍākinī prema-pūritā|| 7||

खट्वाङ्ग-धारिणी खर्वा खड्ग-खप्पर-धारिणी।
प्रेतासना प्रेत-युता प्रेत-सङ्ग-विहारिणी॥ ८॥
khaṭvāṅga-dhāriṇī kharvā khaḍga-khappara-dhāriṇī |
pretāsanā preta-yutā preta-saṅga-vihāriṇī|| 8||

छिन्न-मुण्ड-धरा छिन्न-चण्ड-विद्या च चित्रिणी।
घोर-रूपा घोर-दृष्टर्घोर-रावा घनोवरी॥ ९॥
chinna-muṇḍa-dharā chinna-caṇḍa-vidyā ca citriṇī |
ghora-rūpā ghora-dṛṣṭarghora-rāvā ghanovarī|| 9||

योगिनी योग-निरता जप-यज्ञ-परायणा।
योनि-चक्र-मयी योनिर्योनि-चक्र-प्रवर्तिनी॥ १०॥
yoginī yoga-niratā japa-yajña-parāyaṇā |
yoni-cakra-mayī yoniryoni-cakra-pravartinī|| 10||

योनि-मुद्रा-योनि-गम्या योनि-यन्त्र-निवासिनी।
यन्त्र-रूपा यन्त्र-मयी यन्त्रेशी यन्त्र-पूजिता॥ ११॥
yoni-mudrā-yoni-gamyā yoni-yantra-nivāsinī |
yantra-rūpā yantra-mayī yantreśī yantra-pūjitā|| 11||

कीर्त्या कर्पादनी काली कङ्काली कल-कारिणी।
आरक्ता रक्त-नयना रक्त-पान-परायणा॥ १२॥
kīrtyā karpādanī kālī kaṅkālī kala-kāriṇī |
āraktā rakta-nayanā rakta-pāna-parāyaṇā|| 12||

भवानी भूतिदा भूतिर्भूति-दात्री च भैरवी।
भैरवाचार-निरता भूत-भैरव-सेविता॥ १३॥
bhavānī bhūtidā bhūtirbhūti-dātrī ca bhairavī |
bhairavācāra-niratā bhūta-bhairava-sevitā|| 13||

भीमा भीमेश्वरी देवी भीम-नाद-परायणा।
भवाराध्या भव-नुता भव-सागर-तारिणी॥ १४॥
bhīmā bhīmeśvarī devī bhīma-nāda-parāyaṇā |
bhavārādhyā bhava-nutā bhava-sāgara-tāriṇī|| 14||

भद्र-काली भद्र-तनुर्भद्र-रूपा च भद्रिका।
भद्र-रूपा महा-भद्रा सुभद्रा भद्रपालिनी॥ १५॥
bhadra-kālī bhadra-tanurbhadra-rūpā ca bhadrikā |
bhadra-rūpā mahā-bhadrā subhadrā bhadrapālinī|| 15||

सुभव्या भव्य-वदना सुमुखी सिद्ध-सेविता।
सिद्धिदा सिद्धि-निवहा सिद्धासिद्ध-निषेविता॥ १६॥
subhavyā bhavya-vadanā sumukhī siddha-sevitā |
siddhidā siddhi-nivahā siddhāsiddha-niṣevitā|| 16||

शुभदा शुभफ़्गा शुद्धा शुद्ध-सत्वा-शुभावहा।
श्रेष्ठा दृष्ठि-मयी देवी दृष्ठि-संहार-कारिणी॥ १७॥
śubhadā śubhafgā śuddhā śuddha-satvā-śubhāvahā |
śreṣṭhā dṛṣṭhi-mayī devī dṛṣṭhi-saṁhāra-kāriṇī|| 17||

शर्वाणी सर्वगा सर्वा सर्व-मङ्गल-कारिणी।
शिवा शान्ता शान्ति-रूपा मृडानी मदानतुरा॥ १८॥
śarvāṇī sarvagā sarvā sarva-maṅgala-kāriṇī |
śivā śāntā śānti-rūpā mṛḍānī madānaturā|| 18||

इति ते कथितं देवि स्तोत्रं परम-दुर्लभमं।
गुह्याद्-गुह्य-तरं गोप्यं गोपनियं प्रयत्नतः॥ १९॥
iti te kathitaṁ devi stotraṁ parama-durlabhamaṁ |
guhyād-guhya-taraṁ gopyaṁ gopaniyaṁ prayatnataḥ|| 19||

किमत्र बहुनोक्तेन त्वदग्रं प्राण-वल्लभे।
मारणं मोहनं देवि ह्युच्चाटनमतः परमं॥ २०॥
kimatra bahunoktena tvadagraṁ prāṇa-vallabhe |
māraṇaṁ mohanaṁ devi hyuccāṭanamataḥ paramaṁ|| 20||

स्तम्भनादिक-कर्म्माणि ऋद्धयः सिद्धयोऽपि च।
त्रिकाल-पठनादस्य सर्वे सिध्यन्त्यसंशयः॥ २१॥
stambhanādika-karmmāṇi ṛddhayaḥ siddhayo’pi ca |
trikāla-paṭhanādasya sarve sidhyantyasaṁśayaḥ|| 21||

महोत्तमं स्तोत्रमिदं वरानने मयेरितं नित्य मनन्य-बुद्धयः।
पठन्ति ये भक्ति-युता नरोत्तमा भवेन्न तेषां रिपुभिः पराजयः॥ २२॥
mahottamaṁ stotramidaṁ varānane mayeritaṁ nitya mananya-buddhayaḥ |
paṭhanti ye bhakti-yutā narottamā bhavenna teṣāṁ ripubhiḥ parājayaḥ || 22||

॥ इति श्रीछिन्नमस्ताष्टोत्तरशतनाम स्तोत्रम्॥
|| iti śrīchinnamastāṣṭottaraśatanāma stotram||


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  • JSP-4 February 11, 2018 at 8:00 am – 5:00 pm Neelesh inn, Mandir Marg, Bhimtal, Uttarakhand 263136, India
  • JSP-4 February 12, 2018 at 8:00 am – 5:00 pm Neelesh inn, Mandir Marg, Bhimtal, Uttarakhand 263136, India
  • JSP-4 February 13, 2018 at 8:00 am – 5:00 pm Neelesh inn, Mandir Marg, Bhimtal, Uttarakhand 263136, India

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Sagittarius Publications

Sagittarius Publications is the publisher and distributor the popular quaterly magazine the Jyotish Digest, as well as many thorough books on the subject of Vedic Astrology or Jyotish.
Among its popular publications are Collected Papers in Vedic Astrology, Brihat Nakshatra and Maharishi Jaimini Upadesa Sutra by Sanjay Rath and Nakshatra Vibhuti
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Sohamsa offers online courses in jyotish (Vedic Astrology) taught directly by Sanjay Rath as per the tradition, through narrated power points and other audio tools. The courses are at different levels, from the beginners through the intermediate to the advanced and are known as SoHamsa | DBC courses, with individual classrooms and assistant teachers
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