Bhāvanopani Ad

This is another series on Śri Cakra based on Bhāvanopaniṣad (bhāvana + upaniṣad).
Bhāvana
means imagination or formation of a concept in the mind. Like any other Upaniṣad, this
Upaniṣad also does not deal with practices. It helps us to contemplate our body with Śri
Cakra. There are thirty seven verses (some texts call these as sūtra-s) in Bhāvanopaniṣad and
we will take up for discussion, each verse in detail.
1. śrīguruḥ sarvakāraṇabhūtā śaktiḥ | शशशशशशशशश शशशशशशशशशशशश शशशशशशश
First two verses talk about Guru. In Śrī Vidyā, the role of Guru is extremely important. There
are multiple reasons for this. Śrī Vidyā is also known as Brahmaidyā, knowledge about
Brahman. Knowledge about Brahman means Supreme Knowledge. Since Śrī Vidyā deals
with liberation, it is also known as Brahmaidyā.
The first verse says that Guru is the cause for everything. His power is phenomenal with
regard to the revelation of Divine Knowledge. He is the one, who can literally show
Parāśakti. When the darkness of illusion is destroyed with the grace of Guru, one can realize
the Self. How māyā can be annihilated to realize Parāśakti within, is revealed by Guru. He
generally takes his disciple step by step to reach the ultimate goal of realization. Though there
are several factors that determine Guru-disciple relationship, certain aspects are more
important. First, a disciple has to approach a Guru with a request to accept him as his
disciple. In the present day context, it is extremely important that a disciple should also make
adequate enquiries about the Guru he is planning to approach and should satisfy himself
about the quality and purity of the Guru. It is not at all advisable to move from one Guru to
another Guru, unless the circumstances so warrant. A Guru invariably evaluates his disciple
to know his spiritual, mental and physical status. If he is satisfied, Guru accepts him as his
disciple. Next comes, initiation. It is said that without initiation, inherent māyā in a disciple is
not annihilated. Kulārṇava Tantra speaks about seven types of initiations or dīkṣā-s and they
are through rituals, through letters (mantra given in writing), working through energy body of
the disciple and planting the seed of spirituality within his body, by touching the body of the
disciple, verbal initiation (mantras), through looks (looking at the disciple) and mental
initiation (working through the mind of the disciple). Except initiation through rituals, none
of the other dīkṣā-s involve rituals. Some Gurus do small rituals, like saṁkalpa and the like.
These are all very small procedures. Again, in ritualistic initiations, there are several types of
procedures. Kulārṇava tantra explains this in detail. Out of the seven, initiation by touching
the body of the disciple is considered as inferior in quality and initiations either through
energy level or mind are considered as the highest. Particularly, transmission of energy is
considered as the highest one. For this type of initiation, both Guru and the disciple should
have capabilities. The most important factor during initiation is the awakening of the
disciple’s dormant spiritual energy, which has to grow and bloom. Generally, a proper
initiation makes a disciple to reach higher levels in about six months to one year, depending
upon the disciple’s sincerity in sādhana. It is very important that Guru reviews his disciple’s
progress and in case the progress is not up to the mark due to various reasons, Guru has to
talk to his disciple to ensure that he advances in his spiritual pursuit without any difficulty.
Tantric way of initiation is to be ignored and not discussed here, as this has been grossly
misunderstood nowadays.
Guru fixes auspicious date and time for initiation. Various factors are taken into account
while fixing this time. Most important factors are tārabala, candrabala and eighth place in
muhūrta should be vacant. At the time of initiation, Guru gives his disciple Mahāpādukā
mantra. Mahāpādukā is worshipping Śiva, who initiated Parāśakti during Kṛita yuga
(3,893,114 years ago from 2013-14, spreading across four yuga-s). Following is the
Mahāpādukā mantra.
श शश शशशशश शशशशश - शश शशशशश शशश - शश शशशशश शशशशशशशशशशश

शशशशशशशशशशशश शशशशश शशशशशशशशशशश शशशशश
शशशशशशशशशशशशशशशशशशशशशश शशशशशशशशशशशश शशशशशशशशशशशशश
शशशशशशश शशशशशशशश शशश श
om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ aiṁ glauṁ hskhphreṁ hasakṣamalavarayūṁ hsauḥ
sahakṣamalavayīṁ śauḥ śrīvidyānandanāthātmaka caryānandanātha śrīmahāpadukāṁ
pūjayāmi (tarpayāmi)* namaḥ श
* tarpayāmi is used only during navāvaraṇa pūjā.
This is followed by the revelation of Guru pādukā mantras. There are three mantras, one for
Parameṣṭhiguru (parameṣṭhi means superior), who is Guru’s Guru’s Guru. The next mantra is
for Paramaguru (Guru’s Guru), a little lower than Parameṣṭhiguru and last one is for svaguru
or Śrīguru (initiating Guru). At the time of entering into Śrī Vidyā lineage, dīkṣā nāma is
given to the disciple. Thus, all the three Gurus will have their own dīkṣā nāma-s and they are
worshipped only with dīkṣā nāma-s and not by their names. Dīkṣā name should not be
revealed to others and is meant to pay respects to one’s Guru. Generally, all dīkṣā nāma-s end
with ānandanātha, which is suffixed to his dīkṣā nāma comprising of three or four letters (this
is a general rule and exceptions can be made). For example prākāśa, vimarśa ( शशशशशशश,
शशशशशश Prākāśānandanātha, Vimarśānandanātha), etc. For women disciples dīkṣā nāma-s
generally end with ambā (शशशशश). For example, Śukladevyaṁbā, Kāmeśvaryāṁbā
(शशशशशशशशशशशशश, शशशशशशशशशशशशशश), etc. The lineage of Śrīguru is revealed to
the disciple only at the time of initiation and not before.
Following are the Guru pādukā mantras for Parameṣṭhiguru, Paramaguru and Śrīguru (one’s
own Guru).
1. Parameṣṭhiguru:
श शश शशशशश शशशशश शश शशशशश शशश शशशश शशशश शशशश शशशश शशशशशशशशश

शशशशशशशशशशशश शशशशश शशशशशशशशशशशश शशशशश शशशश शशशश शशशश शशशश
शशशशशशशशशशशशशशशश शशशशशशशशशश शशशशशशशशशशशश शशशशश शशश -----
(dīkṣā name of Parameṣṭhiguru) शशशशशशशश शशशशशशशशशशश शशशशशशश
(शशशशशशशश) शशशश
om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ haṁsaḥ śivaḥ sohaṁ haṁsaḥ hkhphreṁ
hasakṣamalavarayūṁ hsauḥ sahakṣamalavarayīṁ śauḥ haṁsaḥ śivaḥ sohaṁ haṁsaḥ
svātmārāmapañcara vilīnatejase śrīparameṣṭhi gurave namaḥ ----- (dīkṣā name of
Parameṣṭhiguru) ānandanātha śrīpādukāṁ pūjayāmi (tarpayāmi) namaḥ ||
2. Paramaguru
श शश शशशशश शशशशश शश शशशशश शशश शशशश शशशश शशशश शशशशशशशशश

शशशशशशशशशशशश शशशशश शशशशशशशशशशशश शशशशश शशशश शशशश शशशश
शशशशशशशशशशशश शशशशशशशशशशश शशशश शशशशशशशश शशश ----- (dīkṣā name of
Paramaguru) शशशशशशशश शशशशशशशशशशश शशशशशशश शशशशशशशश शशशश
om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ sohaṁ haṁsaḥ śivaḥ hkhphreṁ hasakṣamalavarayūṁ hsauḥ
sahakṣamalavarayīṁ śauḥ sohaṁ haṁsaḥ śivaḥ svacchaprakāśa vimarśahetave śrī
paramagurave namaḥ ----- (dīkṣā name of Paramaguru) ānandanātha śrīpādukāṁ pūjayāmi
(tarpayāmi) namaḥ ||
3. Śrīguru
श शश शशशशश शशशशश शश शशशशश शशश शशशश शशशश शशशश शशशशशशशशश

शशशशशशशशशशशश शशशशश शशशशशशशशशशशश शशशशश शशशश शशशश शशशश
शशशशशश शशशशशश शशशशश शशशशशशशशश शशश ----- (dīkṣā name of Śrīguru)
शशशशशशशश शशशशशशशशशशश शशशशशशश शशशशशशशश शशशश
om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ haṁsaḥ śivaḥ sohaṁ hkhphreṁ hasakṣamalavarayūṁ hsauḥ
sahakṣamalavarayīṁ śauḥ haṁsaḥ śivaḥ sohaṁ svarūpa nirūpaṇa hetave śrīgurave namaḥ
----- (dīkṣā name of Śrīguru) ānandanātha śrīpādukāṁ pūjayāmi (tarpayāmi) namaḥ ||
Some Gurus give dīkṣā name on the day of initiation, while others give after the disciple
attains a particular level. The decision of the Guru is final.
There are innumerable references to the Supremacy of Guru in various texts. The essence of
all these texts goes like this. “Guru is the ultimate. He is treated on par with Śiva. Guru not
only imparts the mantra, but also guides him in all the rituals and finally he begins to impart
knowledge about Brahman (Brahmaidyā). He cites references from Upaniṣad-s and helps the
disciple to move from Saguṇa Brahman worship to Nirguṇa Brahman contemplation,
formless form of Brahman. He solidly stands with his disciple and ensures that the disciple
puts every step forward with confidence and dedication. A true Guru is not satisfied till his
disciple realizes the Self within (Self-realization). Once the Guru is satisfied, he allows his
disciple to go on his own and ensures that he also teaches to others in the same manner he
was taught. Even if God curses a disciple, this curse can be removed by a Guru, but if Guru
curses his disciple, this curse cannot be removed even by God.”
In Śrī Vidyā cult, Guru-disciple relationship is very important and hence Guru is worshiped
very close to the inner triangle of Śri Cakra. There is a separate text called Śrī Gurugītā
consisting of 274 verses. This Scripture explains in details the importance of Guru and how
he is to be worshipped.
tena navarandhrarūpo dehaḥ शशश शशशशशशशशशशशश शशशश(2) (Bhāvanopaniṣad)
Navarandhra means nine apertures. This verse says that a human body with nine apertures is
the form of his or her Guru. This verse compares the nine triangles of Śri Cakra to the nine
apertures of human body. When a human body with nine apertures is the body of Guru,
logically Guru represents Śri Cakra. Thus there is no difference between Guru and Śri Cakra.
Nine apertures of a human body are two opening of eyes, two openings of ears, two nostrils,
mouth, and organs of procreation and excretion. When the soul leaves the body, it generally
leaves through one of these apertures. In the case of yogis, however, their souls generally
leave through brahmarandhra, an orifice located on the vertex, the topmost point of the skull.
This is known as adhipati, a marma point. This aperture controls two major psychic chakras,
sahasrāra (taken as chakra only for the purpose of this discussion) and ājñācakra.
But, this concept does not apply to all Gurus. There are several references that speak about
Guru lakṣaṇa, which means that there are several references which discuss about the qualities
of a Guru who is worthy of worship. Almost, all the Tantric Scriptures talk about this subject.
The foremost among all the qualities is that he should have realized the Self and should be in
a position to help his disciples to attain liberation. Kulārṇava Tantra (chapters 12 and 13)
discusses not only about Guru lakṣaṇa, but also about Guru-disciple relationship. Some of
the qualities of Guru are mentioned here. Wearing clean dress; charming; knowledge about
mantras; easily accessible; ability to clear doubts; equal minded to Śiva and Viṣṇu; devoid of
desire, anger, greed, ego, delusion and jealousy; complete control over his senses; endowed
with powers of mantras; merciful, etc. The list is a long one.
What is the main quality of a Self realized person? He would have realized Śiva, Self-
illuminating form of Brahman. Śiva alone is Self-illuminating and when the Guru has
realized the Prakāśa form of Śiva (Śiva alone is known as Prakāśa, meaning Divine Light),
this Guru is worshipped on par with Śiva Himself. In Kulārṇava Tantra, Śiva says, “Out of
compassion for creatures, Śiva takes the form of Guru....Guru is none other than Śiva, Viṣṇu
and Brahmā..... There is no difference between Śiva and Guru. Devatā, mantra and Guru ae
one and the same. Therefore Pārvatī, I accept the worship assuming the form of Guru and
annihilate transmigration.”
Śiva alone cannot manifest the world and therefore, He needs Śakti to make all the objects
known or visible. Suppose there is a powerful light in a huge ground, what is the use of that
light? There has to be some objects around that light in order to realize that light. Similarly,
Śiva, as Prakāśa cannot create the universe and He needs Śakti in order to manifest Himself
in different shapes and forms. It is important to remember that Śiva is within the individual
soul as the Self. Therefore, Śakti is known as Vimarśa, who brings about the world process. It
is not enough for a Guru to become a Self realized personality; he should have the ability to
explain and teach the methods through which he has attained Śiva. As Śiva, he cannot be
inert and as Śakti, he cannot be active in the material world by imparting spiritual knowledge.
If every Self-realized person shuns the material world and resorts to penance, who will
liberate paśu-s like us? Paśu can be explained as those who are not initiated by a Guru or the
individual souls devoid of any thought about the Self within or devoid of any spiritual
thoughts. Mundane existence without any connection to Brahman is known as paśu. By
remaining as a paśu, liberation can never be thought of. These explanations are necessary as
to why this verse says that a body with nine openings represents Guru. These discussions
drive home the point that Guru is like a God with a shape and form and who is also capable
of offering liberation.
What we have discussed above is nine gross apertures, which forma a human body. Instead of
saying that there is no difference between the Guru and his disciple’s body, this verse said
that Guru represents nine apertures of the body. While dwelling on the sensory organs, Guru
teaches his disciples with the help of Upaniṣad-s, quoting references and examples.
Understanding Brahman is a tough subject as it dwells only on subtleties and can be
understood only by the subtle body, the mind. By quoting such references, the disciple’s
mind is purified by the Guru. The next step is kindling his dormant spiritual energy.
But there are nine subtle apertures, through which a Guru kindles the dormant spiritual
energy of his disciple at the time of initiation. The dormant spiritual energy lies at the bottom
of the spinal cord (mūlādhāra cakra; practically speaking dormant spiritual energy lies in
perineum in the form of kuṇḍalinī). According to ancient Scriptures, a Guru is worshiped as
suṣumna nāḍi (a think tubular vessel inside the spinal cord). A Guru not only represents
himself, but also represents the Guru lineage. Guru, Paramaguru and Parameṣṭhiguru
originated from the word “ogha” which literally means uninterrupted tradition. This tradition
is remembered as Divyaguru-s, Siddhaguru-s and Mānavaguru-s. These three types Gurus
represent three types of Divine vibrations Divyaugha, Siddhaugha and Mānavaugha.
Divyaugha is Śiva Himself. The Gurus who come under this category are liberated souls and
Śiva has not merged their souls unto Him as He has to send them back to resurrect the world
in different places. They are born as great sages and saints, who exist even today. Their job is
only to liberate spiritually advanced people, who are ready for liberation. Second type of
Gurus are in the mid state. They are neither liberated nor suffer from saṁsāra
(transmigration). This is the state of jīvanmukta-s. Third is Mānavaguru-s and they are in
human forms and generally known as Śrīguru or Svaguru. In exceptional circumstances, one
could be lucky to get a jīvanmukta as his or her Guru. But for this, Divine Grace is a must.
These Gurus are worshipped in Śri Cakra at Gurumaṇḍala, which has already been discussed
in the series “Journey to Śri Cakra – Part 16”
What is the need to worship three types of Gurus viz. Śrīguru, Paramaguru and
Parameṣṭhiguru can be understood while understanding the nine subtle openings in the body.
Parameṣṭhiguru. This aspect can be best understood by marginally dwelling on Trika
philosophy. Parameṣṭhiguru represents three subtleties of the highest order viz. Śiva, Śakti
and Parāsaṁvid. Śiva is Cit or Supreme Consciousness or Prakāśa. Śakti is Ānanda, the Bliss
and She is Vimarśa, who diffuses the Power of Śiva to create. The third one is known as
parāsaṁvid, which manifests as four forms – the subject, the means, the object and
knowledge. These four put together is known as awareness, the awareness of Śakti and Śiva.
Parāsaṁvid is the state of union of Prakāśa, Vimarśa, jñānaśakti and Svātantrya śakti
(Independent and absolute will of Śiva).
Paramaguru represents three subtleties of the middle order of spiritual elevation – knowledge
(suddhavidyā), truth and fulfilment. Śrīguru represents the last of three subtleties viz. inherent
nature of the disciple, niyati, (can be explained in two ways. One is the karmic account of the
disciple and two religious duties of the disciple. This is the reason for saying that the moment
one gets initiation from a true Śrīguru, all his sins are burnt); Vidyā, spiritual knowledge
(when all sins are burnt, spiritual knowledge is infused by Śrīguru into the disciple’s subtle
body, the mind); the third is subhaga, where the initiated disciple transforms into a blessed
soul endowed with good fortunes. Out of all the three Gurus, Śrīguru is very important as he
prepares the mind, body and the soul of the aspirant to attain higher spiritual levels. After
refining, reforming and purifying the disciple, he is handed over to the Paramaguru, who
takes him to higher spiritual levels by imparting the highest level of spiritual knowledge,
where Tat tvamasi or you are That) is taught. The disciple understands this Truth and at the
end of Paramaguru’s teachings, the disciple transforms into a soul that is ready for merger
into Paramaśiva (Brahman) and the disciple’s spiritual journey is now consummated. At the
end, the disciple confidently affirms “ahaṁ brahmāsmi” (I am That or I am Brahman). At this
stage, the disciple is handed over to Parameṣṭhiguru for ultimate merger with Paramaśiva
through Śakti.
This explains the need for Śrīguru and his lineage. Śrīguru is the one who teaches only
spiritual knowledge to attain ultimate realization. These nine subtle apertures correspond to
the nine gross apertures in the body. Both ears and the mouth correspond to three subtle
apertures (Śiva, Śakti and Parāsaṁvid) belonging to Parameṣṭhiguru. Both eyes and organ of
procreation correspond to three subtle apertures of Paramaguru (highest level of spiritual
knowledge, Truth and fulfilment). Two nostrils and the organ of excretion correspond to the
three subtle apertures of Śrīguru (inherent nature of the disciple, annihilating all the sins of
the disciple and imparting spiritual knowledge).
All the gross apertures are in the physical body and all the subtle apertures are in the subtle
body viz. in the suṣumna (spinal cord). A Guru should have the ability to penetrate into the
energy body of the disciple at the time of initiation. During the time of initiation, Śrīguru
plants the seed of liberation and it is for the aspirant to make this seed to sprout and grow.
This concludes discussions about Guru in Bhāvanopaniṣad.
Navacakrarūpaṁ śrīcakram श शशशशशशशशशश शशशशशशशशशश श (Bhāvanopaniṣad 3)
There is also another version of this verse (sūtra) which goes like this:
navaśaktimayaṁ śrīcakram | शशशशशशशशशश शशशशशशशशशशश
This means that one with nine forms of cakra is Śri Cakra. As we know that Śri Cakra has
nine triangles. There are two types of triangles, upward facing triangles and downward facing
triangles. Four upward facing triangles are Śiva koṇa-s (koṇa means triangle) and five
downward facing triangles are Śakti koṇa-s. Tips of Śakti koṇa-s are marked in red and the
other two corners of the triangles are marked with red dots and similarly, tips of Śiva koṇa-s
are marked in black and the other ends of the triangles are marked with black dots. The most
important factor of these triangles is their intertwining nature. This explains the
inseparableness of Śiva and His Power Śakti. It also emphasizes the need for twin energies
for creation, male and female energies. This is with regard to only the triangles. Bindu and
the innermost triangle typically refers to the union of Śiva and Śakti, which is explained in
Lalitā Sahasranāma 999, Śiva-śakty-aikya-rūpiṇī.
If we go by nine āvaraṇa-s, they can also be classified as Śiva and Śakti āvaraṇa-s. Some
texts refer these āvaraṇa-s as cakra-s. Āvaraṇa-s 1, 2, 3 and 9 (bindu) are Śiva āvaraṇa-s and
āvaraṇa-s 4, 5, 6, 7 and 8 (innermost triangle) are Śakti āvaraṇa-s. Let us look at this from
grosser perspective. Śiva, by remaining inside the innermost triangle as the bindu, protects
Lalitāmbikā from the outer side by forming the first three āvaraṇa-s. This also goes to prove
that everything originates from Śiva, protected by Śiva and dissolves unto Śiva. Basically,
this is the principle of Śri Cakra. Though Śiva is the cause, we cannot directly go to Him. We
have to necessarily go through Parāśakti. It only She, who imparts the ultimate knowledge
known as Śivajñāna and it is She, who imparts this knowledge and hence She is known as
Śiva-jñāna-pradāyinī (Lalitā Sahasranāma 727). Hence, Śri Cakra is predominantly
worshiped by those who aim for liberation from transmigration.
The above discussion pertains to Śri Cakra. Now let us understand how to correlate Śri Cakra
with our subtle body. Already we have discussed in the previous part that the nine openings
in a human body represent Guru. That is with regard to gross body. The nine forms discussed
in this article is about nine śakti-s (powers or psychic powers). If we discuss from this point
of view, then it would be appropriate to say “navaśaktimayaṁ śrīcakram” instead of
“navacakrarūpaṁ śrīcakram”. Cakra not only means a wheel, but also means subtle energy
(śakti also means energy) centres in the body. Most commonly known psychic centres are six
in number, beginning from mūlādhāra cakra to ājñācakra and the seventh one sahasrāra, at
the top of the head, which is not included for the purpose of calculating psychic centres. It is
not a centre, but is the Seat of Śiva.
The first six psychic centres are well known and they are mūlādhāra, svādhiṣṭhāna,
maṇipūraka, anāhata, viśuddhi and ājñā cakra-s. Between ājñācakra and sahasrāra, there are
seven subtle centres. If we include both ājñācakra and sahasrāra, then there are nine subtle
centres. These nine subtle centres are known as bindu (ājñācakra), ardhacandra, rodhinī,
nāda, nādānta, śakti, vypāpikā, samāna and unmanā (sahasrāra). The nine subtle forms that
we are discussing about in this verse could also mean these nine subtle centres. Interpretation
of these nine forms is based on the spiritual attainment of the practitioners. For those on the
elevated spiritual level can go with these nine psychic centres from ājñācakra to sahasrāra,
and those who are yet to be spiritually elevated can go with nine forms beginning with
mūlādhāra to sahasrāra. The ultimate end is only sahasrāra. For the second category of
practitioners, apart from including the lower six psychic centres up to ājñācakra, mind cakra
and lunar cakra are included along with sahasrāra, thus making a total of nine chakras. Mind
chakra and moon chakra are situated above ājñācakra, one above the other. It is important to
remember that Lalitāmbikā has three types of forms, gross, subtle and subtlest. Gross form is
the nine apertures in the human body that correspond to Śri Cakra. Her subtler form is
kāmakalā (intertwining of nine triangles) and Her subtlest form is kuṇḍalinī. During Her
journey from the base chakra to sahasrāra in the form of Kuṇḍalinī, manifestation of the
universe takes place. Meditating Her in the form of Kuṇḍalinī in the nine psychic centres is
known as antaryāgaḥ (internal oblations), which is more powerful that external oblations.
If we proceed to think further, we can find out that these nine triangles of Śri Cakra give rise
to nine forms of Kālī known as Navakālī, nine forms of Durgā, Navagrahā-s, etc.
So far in this series, as well as in the previous series (Journey to Śri Cakra), we have not
discussed about a few aspects. The first one is about trivalaya also known as tirvṛtta, the three
circles or rings immediatly after the first āvaraṇa. There are difference versions regarding
these circles. Many are of the opinion, that these three lines represent worldly affairs and are
to be ignored. Different traditions adopt different views on these three circles. In
Ānadabhiarava tradition, they are present but not worshiped. In Hayagrīva tradition, they are
not even present. In Dakṣiṇāmūrti tradition, they are present and worshiped, but not taken
into account as an āvaraṇa. There are sixty one śakti-s, who are present in these three circles.
Tradition is known as sampradāya and thus we have three main sampradāya-s and they are
Ānadabhiarava sampradāya, Dakṣiṇāmūrti sampradāya and Hayagrīva sampradāya. Which
sampradāya one follows can be known by the mantras practiced. Generally, they become the
ṛṣi of that particular sampradāya.
Another aspect which we have not yet discussed is about krama-s. Krama means course or
procedure followed step by step. Śri Cakra is worshiped in three types of krama-s. Most
commonly worshiped krama is saṁhāra krama, where the worship begins from first āvaraṇa
and goes step by step towards the bindu (ninth āvaraṇa). This signifies liberation of
individual soul. This is because from the material world, we move towards Śiva and
ultimately get absorbed into Him. Saṁhāra means absorption or binding together. This refers
to the union of individual soul and the Self, and in this case it is the union of jīvātman with
Śiva (Paramātman) through Śakti. The second krama is sthiti krama, where sthiti means
continued maintenance or existence. In this krama, worship begins from the first āvaraṇa,
proceeds up to seventh āvaraṇa; then the worship begins from the ninth āvaraṇa, the bindu
and ends at the fourth āvaraṇa, in the reverse direction. The last krama is sṛśṭi krama, where
the worship begins from the bindu (ninth āvaraṇa) and ends at the first āvaraṇa.
Coming back to the discussion on this verse about the nine subtle psychic centres, we already
know about the first six chakras, from mūlādhāra to ājñācakra. Above ājñācakra, there are
two very powerful psychic centres known as manascakra (mind) and somacakra (moon).
These two centres are one above the other. There is always a direct relation between mind
and the moon. There is a strong connection between these two chakras. If the mind chakra is
calm and composed without any agitation, soma chakra becomes highly active and begins to
secrete nectar like substance, which flows down the throat after crossing mind chakra and
ājñācakra. This nectar like substance is known as amṛtavarśiṇi. Somacakra has sixteen kalā-s,
corresponding to the fifteen tithi-s (lunar days) and Lalitāmbikā or corresponding to the
sixteen Sanskrit vowels. These sixteen kalā-s are worshiped during the preparation of
viśeṣargḥya during navāvaraṇa pūjā. These two chakras determine the mind and spirituality
of a person. Without activating these chakras, mind cannot be cleansed. Once the mind is
purified in these chakras, kuṇḍalinī ascends to sahasrāra to complete the process of union
between Śiva and Śakti. This is the union of individual consciousness with the Supreme
Consciousness. This is liberation.
There are two marma (also known as varma) points known as sthapanī, one exactly at
ājñācakra and another one at manaschkara (midpoint of the forehead). Applying slight
pressure in circular motions on these two points controls the mind. Almond oil or sesame oil
can be used to massage these two points. If there are any issues relating to kuṇḍalinī
syndrome are present, this massage will relieve all types of syndromes related to kuṇḍalinī.
One can meditate on these points by reciting īṁ (शश). There is a specific way of reciting īṁ,
which is known as Śākta praṇava. While reciting īṁ, emphasis should be given on ṁ by
prolonging the recitation of ṁ. While doing so, eyes should be closed and by focussing and
concentrating on ājñācakra, one should push the breath towards sahasrāra.
With this, correlation between nine triangles of Śri Cakra and nine psychic centres of the
human body is completed.
Vārāhī pitṛdevatā kurukullā balidevatā mātā || शशशशशश शशशशशशशशश

शशशशशशशशशश शशशशशशशश शशशशश
(Bhāvanopaniṣad 4)
This verse says that Vārāhī Devi is the father and Kurukullā Devi is the mother. This appears
to be difficult to explain as there are no authentic and elaborate explanations on this verse.
Both Vārāhī and Kurukullā need to be separately understood. Though there are enough
materials about Vārāhī, not many are available on Kurukullā. This verse speaks about their
parenthood not only to a human being, but also to all the beings. It can however be explained
that they are parents both to physical as well as subtle bodies. In other words, they are the
cause for existence of our gross bodies as well as mind (subtle body). It is said that Vārāhī
presides over bones and Kurukullā presides over other parts of the body. Without bone, no
proper shape is possible and thus, bone forms the basic structure of the bodily constitution.
With bone alone, a shape cannot be completed. Rest of the bodily material are provided by
Kurukullā. Since bone is the toughest part of the body, Vārāhī is described as father and rest
of the body compositions are subtler and soft and Kurukullā is described as mother. Both
these names are referred in Lalitā Sahasranāma.
A physical body needs two aspects. One is protection, which Vārāhī does as father and
another aspect is nourishment which is provided by Kurukullā as mother. Kurukullā is rarely
known in rituals and mostly associated with Buddhist tradition. However, she is said to be
one of the nine kula devi-s of Tantric tradition, the other eight being Nārasimhī, Cāmuṇdā,
Vāruṇi, Kalāpī, Nārāyaṇī, Kaumārī, Parājitā and Aparājitā*.
How does Kurukullā nourish a human body? It is said that she receives offerings made during
fifteen lunar days and nourishes the body. It is also believed that tithinityā devi-s receive the
offerings made on a particular tithi and they in turn offer them to Kurukullā to sustain all the
gross bodies in the universe. Hence, she is called as balidevatā in this verse. Bali is also an
offering during rituals made to other inferior deities. Bali always forms a part of the main
offering, except in the case of kṣetrepāla bali, which is prepared separately. Some are of the
opinion that the presiding deity should be given offerings which is called naivedya and for all
other deities during that particular ritual offerings made are known as bali.
It is also said that Kurukullā represents full moon, when Parāśakti remains in the form of
Pañcadaśī mantra. As discussed earlier (Journey to Śri Cakra), Parāśakti is in the form of
Ṣoḍaśī mantra on new moon days, which is represented by Vārāhī. Since the entire creation is
placed between Pañcadaśī and Ṣoḍaśī representing full moon days and new moon days and
since Kurukullā and Vārāhī represent new moon days and full moon days, it is said that they
are like father and mother of the universe. We have seen Kurukullā Devi (while discussing
Journey to Śri Cakra) in the middle of vimarśavāpikā, a boat made of rubies. In the boat we
are able to see a beautiful dark green complexioned damsel. She has a well developed body.
She has beautiful eyebrows that shames Manmatha’s bow. She is smiling pleasantly. She is
wearing ear studs made of rubies. She is Kurukullā Devi. A reference to her is available in
Lalitā Sahasranāma 438 Kurukullā, and this nāma is explained like this: “Kurukullā is a
goddess who dwells in Śrī Cakra between the boundaries of ego and consciousness (between
forts 21 and 22)”. Based on her positioning between the forts of mind and ego, we can also
say that Kurukullā controls antaḥkaraṇa (mind, intellect and ego). If Kurukullā is described
like this, it can also be said that Vārāhī presides over gross body and Kurukullā presides over
subtle body.
There are other interpretations also, which are of no significance. However, it is still
intriguing why these references are made in this Upaniṣad, which belongs to Atharva Veda.
*There are eight mothers (aṣṭa māta-s), representing eight different human qualities. They
are 1. Yogeśvarī representing desire, 2. Māheśvarī for anger, 3. Vaiṣṇavī for greed, 4.
Brāhmaṇī for passion, 5. Kalyāṇī for bewilderment, 6. Indrajā for envy, 7. Vārāhī for disdain
and 8. Yamadaṇḍā for death. There are variations in their names from the one mentioned
above, while worshipping them in Śrī Cakra. They are worshipped in Śrī Cakra as Brāhmī,
Māheśvarī, Kaumārī, Vaiṣṇavī, Vārāhī, Māhendrī, Cāmunḍā and Mahālakṣmī. These
goddesses are worshiped in the first āvaraṇa in Śrī Cakra worship. Aṣṭa māta-s also refer to
eight veins on both sides of human neck.
Puruṣārthāḥ sāgaraḥ शशशशशशशशशशश शशशशश (Bhāvanopaniṣad 5)
Object of human pursuit is like an ocean. Puruṣārtha consists of four ambitions of life –
dharma, artha, kāma and mokṣa. They can be interpreted as leading life following the path of
righteousness, acquiring material wealth, not only to sustain the self, but also to become a
philanthropist, gratifications of desires and attaining liberation. This verse says these four,
making the puruṣārtha-s are like an ocean. Puruṣārtha–s are not the same in everyone, though
the last of the four, mokṣa is the same in everyone. There are two types mokṣa-s. One is final
liberation and that soul will not be born again. This is known as liberation. Another mokṣa is
inferior to liberation, where the soul reaches heavens (higher planes) and sojourns there, only
to be born again to experience the remnants of karmic impressions. Lalitā Sahasranāma 291
says that She alone is the giver of these puruṣārtha-s. Śiva will not give puruṣārtha-s, as He is
beyond all these mundane activities. Śiva does not even give mokṣa, as She after imparting
knowledge about Śiva (Lalitā Sahasranāma 727 – Śivajñānapradāyinī) ensures that such a
yogi merges unto Śiva.
The first three of puruṣārtha-s vary depending upon one’s spiritual advancement. Let us take
dharma. Dharma is explained as dos and don’ts of ethical and moral life. The precepts of
dharma vary according to spiritual progression. There is no need to tell a saṁnyāsin that he
should not be angry or give room for emotions, ego, etc. When he has resorted to saṁnyāsa,
it is understood that he should be away from material world with a steadfast mind. Similarly,
a family man is entitled and duty bound to carry out his duties to his family and should not
renounce without completing his duties, and at the same time pursuing his spiritual path. He
has to earn for the sustenance of his family in a righteous way. What he has to do? This is
explained in Lalitā Sahasranāma 946 Pañca-yajña-priyā. (The five yajña-s referred in smṛti-s
are known as pañca mahā yajña-s. They are deva yajña (appeasing gods and goddesses),
brahma yajña (the knower of Vedas), pitṛ yajña (for ancestors), bhūta yajna (animals, etc) and
nara or atithi yajña (nara means man and atithi means guest). Atithi is explained as a person
who is entitled for hospitality. Deva yajña is the worship to one’s kula devatā (the deity
worshipped through lineage). The study of Veda-s is the next. Remembering our ancestors
is the third. This is performed on the annual death days of ancestors. (There is no point in
performing annual ceremonies without taking care of them when they were alive). The idea
behind this yajña is not only to remember them, but also to remember and follow the family’s
culture and values. Bhūta yajña means sharing with other living beings. Feeding the hungry
animals develops universal love. The last one also known as manuṣya yajña (manuṣya means
friendly to man), traditional hospitality extended to fellow beings.) As the one who sustains
his family, he has to follow the above five yajña-s. Thus, dharma though considered by the
commandments, varies according to the level of spiritual evolvements of individuals.
Artha means wealth (Artha has other meanings such as purpose, cause, motive, etc). This also
depends upon one’s spiritual evolution. The one at the higher end of spiritual life will not ask
for more and more material wealth and instead will seek spiritual knowledge, which he
considers as supreme wealth. Kāma means desires, which includes all types of desires such as
material, physical, intellectual, etc. Therefore, puruṣārtha-s is not a yardstick that can be
applied to everyone equally. Similarly, many are of the opinion that women should not recite
श, or perform agni rituals, etc. This is not true. Dharma applies to everyone and it does not
differentiate based on gender.
Puruṣārtha-s can be interpreted from the point of view of the previous verse, which discussed
about masculine and feminine energy in the names of Vārāhī and Kurukullā. Union of
masculine and feminine energies is taken forward through various Tantra śāstra-s, which is
often misunderstood, bringing disrepute to Tantra śāstra-s. This verse says that one has to
transcend puruṣārtha-s, which is like an ocean, to reach the ultimate goal of liberation. If first
three of the puruṣārtha-s are transcended, the fourth puruṣārtha is automatically attained, as
the first three deal with the mind and the fourth can be attained, only if the mind is cleansed
of the impressions of the first three, beyond the need for normal existence.
deho navaratnadvīpastvagādi saptadhātu roma saṁyuktaḥ ||
शशशश शशशशशशशशशशशशशशशशशशशश शशशशशशशश शशश शशशशशशशशश

In some texts this verse is split into two separate verses. In that case, the two verses will be
like this. deho navaratnadvīpaḥ || शशशश शशशशशशशशशशशशशश and tvagādi saptadhātu
roma saṁyuktaḥ || शशशशशशश शशशशशशशश शशश शशशशशशशशशश But the meaning does
not change.
This body is an island of nine gems. A body is called an island because each body functions
independently. The next part of this verse explains these nine gems. They are saptadhātu-s
(chyle, blood, flesh, fat, bone, marrow, and procreative fluids) hair and vital breath called
prāṇa. There are different versions regarding these constituents which really do not matter
much. What we need to know is that the body is made of nine constituents, as this is more
towards grosser interpretation. Already the nine apertures of human body are compared to
nine triangles or nine āvaraṇa-s. It is important to remember that nine triangles are different
from nine āvaraṇa-s, which have been explained already.
Numeric nine has got a lot of significance in Śri Cakra worship. For example, we have nine
triangles, nine āvaraṇa-s, nine yogini-s, nine mudras (trikhaṇḍa mudra is excluded as it is
meant only for those who are initiated into mahāṣoḍaśī mantra), nine cakreśvarī-s, nine
siddhi-s, etc. Apart from this, there are nine planets, nine gems, navarātri, etc. Since Śri Cakra
is made of nine triangles and nine āvaraṇa-s and as Śri Cakra represents creation (inner
triangle and the bindu within), it can be explained that the universe originated from the nine
underlying principles of Śri Cakra.
On the subtler side, these nine gems are compared to Her Grace, which consists of nine
components. When we talk of about showering of Her Grace on us, the following nine
components get embedded in our body, both physical and subtle. A body becomes complete
only when both gross and subtle come together and in the best possible alignment. The nine
components of Her Grace are vibhūti (Her Grandeur), unnati (causing further spiritual
elevation), kānti (bodily splendour), hṛṣṭi (ecstatic Bliss), kīrti (fame), śānti (tranquillity
personified), vyuśṭi (reward), utkṛṣṭa (taking to a much higher position) and ṛddhi (conclusive
evidence).
We can also look at this verse from the angle of navadurgā forms. Kumārikā (a girl of 10 to
12 years old), Trimūrti (as Brahmā, Viṣṇu. Śiva), kātyāyanī, Rohiṇī (a girl of nine years),
Kālī, Caṇḍikā, Śāmbhavi, Durgā and Bhadrā (prosperous and happy). There are other
versions of navadurgā. It can also be argued that She bestows Her Grace through these nine
forms. It is also said that the nine forms of Durgā represent nine different stages of growth of
Pārvatī Devi, Consort of Śiva. The Final Beatitude is conferred by Bhadrā. At the end of
Final Beatitude, Lalitā Mahātripurasundarī Parā Bhṭṭārikā takes over the meditator and takes
him to Śiva for liberation. This aspect is subtly conveyed here.
Thus, when She showers Her Grace, all these nine aspects descends one after another on the
meditator making him a perfect yogi. The moment Her Grace falls on us, our body and mind
becomes lustrous and we spiritually advance further, to finally get liberated. Only based on
these nine components of Her Grace, She is adored as śivajñāna pradāyinī in Lalitā
Sahasranāma 727. Liberation is possible only if She showers Her Grace.
saṁkalpāḥ kalpataravaḥ tejaḥ kalpakodyānam rasanayā bhāvyamānā

sadhurāmlatiktakakaṣāyalavaṇarasāḥ ṣaḍṛtavaḥ ||
शशशशशशशश शशशशशशशश शशशश शशशशशशशशशशशशश शशशशश शशशशशशशशश

शशशशशशशशशशशशशशशशशशशशशशशशश शशशशशशश (Bhāvanopaniṣad 7)
Some texts have split this into to verses.
A resolute mind is like the wish granting tree of the heaven. Splendour of the mind is the
garden of wish granting trees. The taste buds in the tongue which tastes sweet, sour, bitter,
pungent, astringent and salt are six seasons.
Now Bhāvanopaniṣad begins to discuss about the mind. Bhāvana means contemplation and
Bhāvanopaniṣad enables us to perceive Śri Cakra through our minds. First part of this verse
speaks about the mind. In order to effectively synchronise our mind with Śri Cakra, we need
to have a resolute mind. What is a resolute mind? When the mind determines that the Self is
within, it is known as resolute mind, the state of sthitaprajña (firmness of the mind attained
through knowledge and wisdom, where all desires are annihilated). This verse says that this
kind of mind is the garden of celestial boon grating trees. In a contended mind, there will be
no desires, no attachments and no needs. Though he is aware that he can get whatever he
wants by the Divine Grace, he will not ask for anything, as he has no needs at all, as he has
now become a yogi (union of individual consciousness with Supreme Consciousness). He is
contended in all aspects of life. Such a person will be able to control multitudes of nines
(explained in the previous verse as navaratna) that exist in his body. Here is the situation,
where the mind and body are completely in alignment. He is in full control of his mind and
through his resolute mind he controls all the sense organs of his body. Over a period of time
he will cease to take his food, lose his sleep, etc. All this happens one after another.
Having explained about the mind, the verse proceeds to discuss about the six seasons. Six
seasons form twelve months of a year are on the grosser side. Taste of the tongue is also
gross. But, as we are discussing Bhāvanopaniṣad, we have to look for subtle conveyances.
The first part of the verse says that one needs to have a resolute mind; in other words one has
to be a sthitaprajña first. Once the state of sthitaprajña is reached, Her Grace descends on
him. When the Grace descends on him, how it enters the body is now the question. It enters
through sahasrāra (crown chakra), where there is an orifice known as brahmarandra. This
orifice always remains closed. This orifice can be opened only through Divine Grace and that
is why it is known as brahmarandra (orifice of Brahman; it is also known as orifice of
Brahmā, the god in-charge of creation; the correct interpretation is orifice of Brahman). Her
Grace enters into our body through this orifice and activates six psychic chakras from ājñā
cakra to mūlādhāra. She already exists in the form of śaktikuṇḍalinī at the perineum, but in a
dormant state (further details on this will be discussed in the upcoming series on kuṇḍalinī).
When the Divine Grace descends, śaktikuṇḍalinī transforms into parākuṇḍalinī, where Śiva is
inherent. When parākuṇḍalinī is active, that state of the meditator is known as pūrṇāhantā, the
state of Supreme Paramaśiva (where She is inherent and in a state of inseparableness). Now
the meditator becomes one with That Absolute (I am That or ahaṁ brahmāsmi).
When deep state of devotion transforms into love for Her, without any efforts on the part of
the meditator, he is taken to the advanced spiritual states through navadurgā concept and at
the end of navadurgā state, She showers Her Grace through his brahmarandra and ultimately
ensures his union with Śiva and this meditator is not born again.
While pursuing Śrī Vidyā upāsana, it is important to understand its intricacies, if one wants to
attain liberation. Rituals should pave way for japa mantras and japa mantras should pave way
for understanding and contemplating Śri Cakra effectively with the help of Bhāvanopaniṣad
and these transitions should happen in quick successions, aiming for liberation in this life
itself.
jñānamarghyaṁ jñeyaṁ haviḥ jñātā hotā | jñātṛ jñāna jñeyānāṁ abhedabhāvanaṁ

śrīcakrapūjanam ||
शशशशशशशशशशशश शशशशशश शशशश शशशशशश शशशशश शशशशशश शशशशश

शशशशशशशशश शशशशशशशशश शशशशशशशशशशशशशशश (Bhāvanopaniṣad 8)
This is one of the important verses of Bhāvanopaniṣad.
This verse says that knowledge is arghya. That which is to be known is oblation. The one
who seeks knowledge is the performer of homa (oblations into the fire). Understanding that
there is no difference between the knower, the known and the process of knowing
(knowledge) is true worship of Śri Cakra. There are three aspects in a fire ritual. One is the
performer or doer; another is oblation and while offering oblations, mantras are recited; the
third one is to whose favour (in this ritual, it is Lalitāmbikā) these oblations are made.
There are three words in the second part of this verse – jñātṛ, jñāna and jñeya. Jñātṛ is the
meditator; jñāna is the knowledge; and jñeya means the one, who is to be known. When these
three becomes one, She is realized. As long as there is differentiation, She cannot be realized.
When there is no differentiation between the three means that the practitioner has already
crossed ritualistic worship and moved on to mental worship. Where there is no union between
the three, it means that the practitioner still remains in the ritualistic mode. This is the essence
of this verse.
Knowledge is said to be arghya. Arghya literally means welcoming a guest with great
reverence and respectfully offering water. Śri Cakra pūjā is also known as navāvaraṇa pūjā.
When invocation is done properly with this mantra using trikhaṇḍā mudra (restricted to those
who are initiated into Ṣoḍaśī), She will surely take Her seat in the midst of Śri Cakra and now
we can offer Her arghya.
om aiṁ hrīṁ śrīṁ hsraiṁ hsklrīiṁ hsrauḥ* mahāpadmavanāntaste kāraṇānandavigrahe |
sarvabhūtahite mātaḥ yehyehi parameśvari|| Śrī Lalitā Mahātripurasundarī Parā Bhṭṭārikā

Mahādevyāḥ āvāhayāmi ||
But, in navāvaraṇa pūjā, there is one special arghya known as viśeṣārghya, which is specially
formulated using different ingredients according to one’s Guru Lineage and this viśeṣārghya
is mentioned here while referring to arghya. Why is it so? Viśeṣārghya is the symbolic
representation of “saccidānanda śivaṁ”. Saccidānanda (sat-cit-ānanda) means existence,
consciousness and bliss. But why Śivaṁ? He is the destination in navāvaraṇa pūjā, as He is in
the bindu. Further, He alone can give liberation, hence Saccidānanda Śivaṁ, where Śiva
refers to Brahman. Since Śrī Vidyā paves way for liberation, it is also known as
Brahmavidyā. Viśeṣārghya is not only related to ritual worship, it is also related to mental
worship. In deep stage of meditation, ambrosia like substance (LS 106) drips from the skull
into throat chakra and this is viśeṣārghya (discussed later in this article). Normally, flow of
ambrosia will be felt during kuṇḍalinī meditation. In ordinary meditation also, this can be
experienced. This secretion is directly related to the purity level of one’s consciousness. Jñātṛ,
jñāna and jñeya are not related to ritual worship and this triad talks about mental worship,
which is the object of Bhāvanopaniṣad.
When spiritual wisdoms dawns on the aspirant, he moves forward to attain Her Grace.
Without Her Grace, liberation is not possible. A true and dedicated Śri Cakra practitioner
evolves over a period of time. The exercise begins with mantra initiation, daily worship, Śri
Cakra worship (navāvaraṇa pūjā), Śri Cakra homa, mantra japa with mental pūjā, only mantra
japa, kāmakalā meditation, kuṇḍalinī meditation, experiencing samādhi and finally liberation.
If this kind of progression is not practiced, liberation cannot be attained, even if one is
initiated into Ṣoḍaśī, though Ṣoḍaśī is known as “kevalm mokṣa sādhanam” (Ṣoḍaśī will be
effective only for liberation). Śvetāśvatara Upaniṣad (I.12) also says, “You have to know that
Brahman is always residing within. There is nothing higher than this knowledge. The jīva
(the enjoyer), the jagat (that which the enjoyer enjoys) and the Brahman within, who directs –
know these three as Brahman.”
This verse says that there should be no differentiation between the practitioner, the path of
practice (knowledge) and Parāśakti. When this triad is dissolved, She reveals Herself to the
practitioner.
Now, Bhāvanopaniṣad proceeds to convey subtleties of nine āvaraṇa-s.
niyati sahitāḥ śṛṅgārādayo rasā aṇimādayaḥ | kāmakrodhalobhamoha

madamātsaryapuṇyapāpamayyī brāhmyādyaṣṭa śaktyaḥ | ādhāranavakaṁ mudrāśaktyaḥ ||
शशशशश शशशशशश शशशशशशशशशशश शशश शशशशशशशशश शशशशशशशशशशशशशश

शशशशशशशशशशशशशशशशशशशशशशश शशशशशशशशशशशशशशशश शशशशशशशश
शशशशशशशश शशशशशशशशशशशशशश (Bhāvanopaniṣad 9)
This verse talks about the first āvaraṇa. We have already discussed about the first āvaraṇa in
these two articles.
Journey to Śri Cakra - part 8
Journey to Śri Cakra - part 9
First āvaraṇa has three types of walls and each wall is protected by different śakti-s and the
details have already been dealt with in the above articles. Entering into Śri Cakra through the
outer walls is known as saṁhārakrama. Saṁhāra means contraction, which is opposite of
expansion. When Śiva expands, it is creation and when He contracts, it means annihilation or
liberation. Contraction means that He withdraws the individual soul (or the entire souls
during annihilation) of the devotee unto Himself. It is not merely liberation; it is merger. The
devotee who dissolves the triad discussed in the previous verse will be able to attain Her
Grace by experiencing Bliss and later getting liberated.
In the outer wall there are ten śakti-s, in the middle wall there are eight śakti-s and the inner
wall there are ten śakti-s; thus we have twenty eight śakti-s in the first āvaraṇa.
In the first wall there are ten siddhi devi-s and they are mentioned in the first part of this
verse “niyati sahitāḥ”, which means ‘along with niyati’. Niyati can be explained in different
ways. Niyati means destiny or fate, which can be corroborated with one’s karmic account. If
niyati is taken to mean one’s karma, entry into Śri Cakra is possible only if one’s karmic
account permits. Liberation is possible only if one exhausts all his karmas. According to
Trika philosophy, niyati is one of the five coverings of māyā. Since, grosser meaning of
supernatural power is conveyed through the ten devi-s in the first wall of the first āvaraṇa,
there should be some subtle meaning for niyati, etc (niyati sahitāḥ). Niyati also refers to the
power of limitation in an individual; this is the power that controls the functions of an
individual. Niyati is also known as universal law that controls and executes normal and
successive manifestations. For example, a tiny seed gives rise to a gigantic tree. If the tree
grows all of a sudden without the seed, then it is against the principle of niayati. For example,
a yogi creates a tree from nowhere (without the usual procedure of sowing a seed,
germination, growth, etc – the normal and known mode of growth), then it is not niyati. Only
exception to niyati is found in ūrdhvāmnāya pantheon (parāṣoḍaśī), as this pantheon is not a
normal one. Thus ten devi-s in the first wall of the first āvaraṇa represents niyati, the step by
step transformation of a practitioner, annihilating all his karmas - prārabdha, sañcita and
āgāmin. The very thought of entering into Śri Cakra annihilates all types of karmas and this is
done by these ten devi-s.
There is yet another interpretation possible based on the second part of the first verse
“śṛṅgārādayo rasā”. Lalitā Sahasranāma 376 is Śṛṅgāra-rasa- saṁpūrṇā, wherein ten types of
rasa-s are explained. . These ten rasa-s are love (śṛṅgāra), heroism, disgust, anger, mirth,
fear, pity, amazement, tranquillity and warmth. As we are talking about liberation
(saṁhārakrama), it means that these rasa-s are annihilated from both mind and body. Rasa
means emotional states. When we move towards liberation, our emotions should be
annihilated. This is done by these ten devi-s of the first wall.
If niyati is taken to mean a part of māyā, then it can be considered to mean that māyā is
annihilated by these ten devi-s by working on both organs of perception and organs of action
(totalling ten), so that the mind is purified and becomes eligible to enter into Śri Cakra. The
ultimate of idea of the first part of this verse is that one is purified before entering into Śri
Cakra. This can be compared to performing puṇyāhavācanam (purification rites by reciting
pavamānasūkta). Now the practitioner is cleansed both internally and externally and
continues his journey further.
Now we go to the second part of this verse, which corresponds to the second wall of the first
āvaraṇa, which is ruled by aṣṭamātṛ-s (eight mothers or aṣṭamātā-s). They signify kāma (all
desires including lust), krodha (anger), lobha (impatience, cupidity, etc), moha (distraction,
infatuation, delusion leading to continued spiritual ignorance), mada (pride due to falsified
ego, arrogance), mātsarya (envy, jealousy, dissatisfaction), puṇya (merits accrued both
through actions and thoughts) pāpa (demerits such as sin, vice, crime, guilt), the eight
impediments to realize Her. These eight qualities are annihilated by aṣṭamātā-s. The yogi is
now further purified by eliminating these qualities, both good and bad. When the mind
becomes pure, there cannot be any differentiation between good thoughts and bad thoughts,
good actions and bad actions, auspiciousness and inauspiciousness, etc. These are the
attributes associated with dualism. All dyads and triads are related to dualism. When we are
about to be liberated, our mind becomes steadfast and hence we are called sthitaprajña-s (firm
mind with perfect judgment and wisdom, calm, contented; this is resoluteness by which we
affirm that She is within, without even an iota of doubt). As we move towards the inner
triangle, be are transformed into jīvanmukta, ready to merge with Śiva, who is at bindu.
The last part of this verse speaks about the innermost wall of the first āvaraṇa. There are ten
śakti-s here and they are known as mudrāśakti-s. The verse says, “ādhāranavakaṁ
mudrāśaktyaḥ”. Ādhāranavakaṁ means nine powers of sustenance and support, which refers
to nine mudrāśakti-s. Mudras can be understood in three ways. First is gross, usage of finger
gestures. Next is subtle, contemplating the nine bījākṣara-s, one for each mudrāśakti. These
nine bījākṣara-s are drāṁ, drīṁ, klīṁ, blūṁ, saḥ, kroṁ, hskhphrem, hsauḥ and aiṁ (शशशशश,
शशशशश, शशशशश, शशशशश, शश, शशशशश, शशशशशशशशशशशश, शशशशश and शश). The
tenth one is sarvatrikhaṇḍā mudraśakti, whose bījākṣara-s are hsraiṁ, hsklrīṁ, hsrauḥ
(शशशशशशश, शशशशशशशशशशश, शशशशशशश). These three bījākṣara-s are used while
invoking Her to be seated in the midst of Śri Cakra*. The third one is to contemplate these
ten śakti-s in the ten psychic centres of the body.
The commonly known psychic centres (chakras in kuṇḍalinī meditation) are seven in number
including sahasrāra. Apart from the above, there are three important chakras, one at the palate
(the upper surface of the mouth that separates the oral and nasal cavities) and two more
chakras above ājñā cakra – manas (mind) charka and soma (moon) chakra. Above ājñācakra,
there are two very powerful psychic centres known as manascakra (mind) and somacakra
(moon). These two centres are one above the other. There is always a direct relation between
mind and the moon. There is a strong connection between these two chakras. If the mind
chakra is calm and composed without any agitation, soma chakra becomes highly active and
begins to secrete nectar like substance, which flows down the throat after crossing mind
chakra and ājñācakra. This nectar like substance is known as amṛtavarśiṇi. (This has already
been discussed in part 3 of this series.)
As Bhāvanopaniṣad is related to contemplation that ultimately leads to liberation, it is

necessary to understand how these ten chakras pave way for liberation. First five chakras
represent five principle elements of Nature, earth, water, fire, air, ākāśa. The one just above
the throat chakra is known as lampikāstāna or catuṣpada (four-way cleansing of breath).
Ājñā cakra is related to the mind, where one’s mind is purified here. When consciousness
moves away from ājñā cakra to sahasrāra, where Śiva is seated, one’s mind and
consciousness needs further purification. Liberation at sahasrāra is not possible with inherent
impurities. The inherent impurities in the subconscious mind are purified and manascara and
Divine energies are infused at somacakra in the form of spiritual elixir (ambrosia or
sudhādhāra) which drips into the body to cleanse the body and make it fit to withstand the
energy generated at the time of liberation (union of Śiva and Śakti at sahasrāra).
Thus, this verse (Bhāvanopaniṣad 9) talks about mind-body purification processes. The first
purification is elimination of all karmic impressions, second elimination is annihilating all
emotions and third part of purification is for the psychic body and mind.
pṛthivyaptejovāyvākāśa śrotratvakjihvāghrāṇa vākpādapāṇipāyūpasthāni manovikārāḥ

kāmākarṣiṇyādi ṣoḍaśaśaktayaḥ ||
शशशशशशशशशशशशशशशशशशशशशश शशशशशशशशशशशशशशशशशशशशशशश
शशशशशशशशशशशशशशशशशशशशशश शशशशशशशशशश शशशशशशशशशशशशशशश
शशशशशशशशशशश (Bhāvanopaniṣad 10)
This verse is about the second āvaraṇa, known as sarvāśā-paripūraka cakra. The sixteen
powers that are being discussed in this verse refer to sixteen subtle elements of the body.
Sixteen śakti-s (devi-s) represent five principal elements - earth, water, fire, air, ākāśa
(another interpretation is that they represent five prāṇa-s); five organs of perception – ears,
skin, eyes, tongue, nose; five organs of action – mouth, feet, hands, organs of excretion and
procreation. Thus five mahābhūta-s, five jñānendriya-s and five karmendriya-s make fifteen
elements. If we add mind (manas), then we get sixteen śakti-s, each śakti presiding over one
of the above sixteen powers. Mind and indriya-s (faculty of sense) are purified here in
saṁhāra krama (the process of liberation and ultimate merger unto Śiva). Here all the
embedded thoughts are completely annihilated by these sixteen devi-s. In particular,
subconscious mind is purified here resulting in no-dream state. The devotee who worships
this āvaraṇa mentally gets his subtle body cleansed by these sixteen devi-s. It can also be said
that the sixteen kalā-s of the moon in their individual capacities purify the subtle body of the
aspirant. There is a strong relationship between these sixteen śakti-s and sixteen tithi nityā
devi-s. The process of purifying a devotee continues in the second āvaraṇa. During sṛṣṭi
krama (during creation; creation happens from the innermost triangle and the bindu), these
sixteen sixteen kalā-s of the moon represent Vimarśa (Śakti) aspect of Prakāśa (Śiva). They
work on the subtle body known as manas or mind (manomayakośa). Each of these devi-s
have different powers and during creation, powers of one or more than one devi work on a
person during birth and that power manifests in him as he grows. During the reversal process,
all such powers are withdrawn while cleansing his mind.
vacanādānagamananavisargānanda hānopādanopekṣākhya buddhayo'naṅgakusumāddyāṣṭau ||
शशशशशशशशशशशशशशशशशशशशशश शशशशशशशशशशशशशशशशशश
शशशशशशशशशशशशशशशशशशशशशशशशशशशशश
This verse is about third āvaraṇa, which is also known as sarvasaṁkṣobhaṇa cakra. The mind
that was cleansed in the previous āvaraṇa is not complete. Still there are some traces left in
the mind. But the mind needs to be completely purified before liberation, as liberation is
possible only through mind. Mind is often afflicted with non-essential ego. There are two
types of egos. One is essential ego, which is necessary for our existence. Another is non-
essential ego, which is known as pride or self-boasting.
Let us understand this with examples. In a yogi, only non-essential ego alone prevails. He
never talks about himself. If one is truly a realized person, he will not boast himself. There is
no need for him. Why should he go and tell someone that he is a realized person. He does not
like that. This is the stage where non-essential ego is completely annihilated. Annihilation of
non-essential ego is directly related to one’s spiritual advancement. Let us take an example of
a self proclaimed yogi. He will only try to project himself as a realized person for reasons
best known to him. A Self-realized person can never be lured with money. Therefore, desire
for material gains and ego are also directly related. Liberation cannot be bought with money
and can be attained only with the guidance of a Guru coupled with dedication and
perseverance to do sādhana. Even for a fully realized person, traces of non-essential ego will
continue to prevail*. There are only very few exceptions like Ramana Maharishi. There is
every likely hood that these traces could sprout and grow to unmanageable proportions,
which could be disastrous.
The traces of non-essential ego if any will be removed in this āvaraṇa*. After purifying his
mind, he aspirant begins to develop detachment from the material world. These eight āvaraṇa
devi-s work on puryaṣṭaka (eight constituents of the body) and remove their afflictions if any.
Liberation can be attained only by those who have conquered puryaṣṭaka. Puryaṣṭaka consists
of the following eight- 1) five organs of action (karmendriya-s), 2) five organs of senses
(jñānaendriya-s), 3) antaḥkaraṇa (four in numbers - manas, buddhi, cittam and ahaṃkāra or
ego), 4) five prāṇa-s (prāṇa, apāṇa, etc), 5) five elements (ākāśa, air, etc) 6) desire, 7)
ignorance and 8) karma. The total components of puryaṣṭaka are twenty seven and with
this, the attributes of Śiva is added, takes the total to twenty eight. The mūla mantra of Mahā
Gaṇapati is twenty eight. When all the twenty seven components of puryaṣṭaka are
destroyed, it leads to attributes of Śiva. The attributes of Śiva (saguṇa Brahman) leads to
pure Śiva or nirguṇa Brahman (Śiva without attributes). Saguṇa Brahman (Vimarśa aspect of
Śiva, known as Śakti) is often realized in the form of Bliss (Śakti is always known for Her
Ānanda; in Trika philosophy, She is known as Ānanda Śakti). When we merge into Śiva,
even this Bliss is also annihilated, as Bliss is related to mind. Third cleansing process
happens in this āvaraṇa.
The mind that is often agitated gets calmed down at the end of this āvaraṇa. Agitations
prevail only if the mind is filled with desires and attachments. When desires and attachments
are removed, the mind becomes calm. This process is done in this āvaraṇa, as at the time of
liberation, mind should be completely free of any thought processes and this process is being
done through these eight āvaraṇa devi-s.
alambuṣā kuhūrviśvodarā vāraṇā hastijihvā yaśauvatī payasvinī gāndhārī pūṣā śaṅkinī

sarasvatīḍā piṅgalā suṣumnā ceiti caturdaśa nāḍayaḥ sarvasaṁkṣobhiṇyādi catrudahsa
śaktayaḥ ||
शशशशशशशश शशशशशशशशशशशशशशश शशशशश शशशशशशशशशशश शशशशशश

शशशशशशशश शशशशशशशश शशशश शशशशशशश शशशशशशशशश शशशशशशश
शशशशशशशश शशशश शशशशशशश शशशशश शशशशशशशशशशशशशशशशशश शशशशशशशशश
शशशशशशश
This verse talks about the fourth āvaraṇa, which is known as sarva-saubhāgya-dāyaka cakra.
There are fourteen śakti-s in this āvaraṇa, who again work on the subtle aspects of a human
body. Each of the devi-s preside over fourteen subtle nāḍi-s of the body. Prāṇa, which we
inhale gets converted and further energised to make our internal organs function. Under
general conditions, we breathe about 21,600 times daily (24 hour period). These 21,600
breaths are distributed to different psychic centres of the body (chakras), but not equally.
Major portion of breath is distributed to three major psychic centres of the body – sex chakra,
navel chakra and heart chakra. Out of the above three chakras, navel chakra is extremely
important as it represents the nourishing aspect of the body. Nyāsa-s that we perform while
doing mantra japa is directly related to different nāḍi-s and different psychic chakras. Nyāsa
means depositing. It is a process by which we mentally place the concerned devata in various
parts of the body. When one surge forward in spiritual path, nyāsa-s can be dispensed with.
For them there is no need for nyāsa-s as they know that the concerned deity pervades their
entire body. Though there are several types of nyāsa-s, primary nyāsa-s are hrdayādi or aṅga
nyāsa. If a mantra is too long, the mantra is split into six parts and each of these parts are
touched (tactile sense) with right hand fingers to symbolically implant the mantra and devata
into the body (it would be ideal if only is able to do this mentally instead of doing this
externally). In hrdayādi nyāsa a part of the mantra (in some cases, it will be full mantra) is
implanted in the heart chakra, ājñācakra, back head chakra, eyes, manas chakra and finally at
the eight cardinal points around us. In the case of mahāṣoḍaśī mantra, there are around thirty
known nyāsa-s.
On the subtle side, the prāṇa that we inhale first reach the base chakra known as mūlādhāra,
where kuṇḍalinī lies in a dormant state. From mūlādhāra, energy proceeds to the navel
chakra, to the heart chakra, to the throat chakra, to the shoulder blades and then to ājñācakra
and finally reaches brahmarandra (a minute orifice at the top of the skull) in sahasrāra. When
the mind is completely purified in the previous āvaraṇa-s, psychic centres are purified in this
āvaraṇa. Purification of psychic centres not only cleanses the subtle body, but also cleanses
various internal and external organs to which these psychic centres are connected. When
complete purification happens in this āvaraṇa, kuṇḍalinī pierces brahmarandra to establish
connection between individual consciousness and Supreme Consciousness. At this stage,
connection is established between brahmāṇḍa (macrocosm) and piṇḍāṇḍa (microcosm).
When this connection is established, purity of the cosmos also prevails within the human
body and pervades the mind. In this āvaraṇa dualism is completely annihilated and the yogi at
this stage always stands connected to Parāśakti, who has manifested as macrocosm. This
perfect conceptualization may not be possible while performing navāvaraṇa pūjā, as mind is
preoccupied with material objects such as offerings, flowers, etc. For cleaning the mind, the
mind needs to be without action. Hence meditation is recommended for final emancipation.
Names of the fourteen nāḍi-s and names of the fourteen devi-s are discussed while discussing
fourth āvaraṇa. There is always a direct relationship between kuṇḍalinī and spiritual level of
an aspirant. Whether someone likes it or not, kuṇḍalinī automatically ascends with spiritual
practices.
prāṇapāna vyānodāna samāna nāga kūrma kṛkara devadatta dhanañjaya daśavāyavaḥ

sarvasiddhipradādi bahirdaśāra devatāḥ ||
शशशशशशशश शशशशशशशशश शशशश शशश शशशशश शशशश शशशशशशश शशशशशश

शशशशशशश शशशशशशशशशशशशशशशशश शशशशशशशशश शशशशशशश
This verse talks about fifth āvaraṇa, known as Sarvārthasādhakacakra and has ten śakti-s.
This verse identifies these ten śakti-s with ten types of prāṇa-s - prāṇa, apāna, vyāna, udhāna,
samāna, nāga**, kūrma, hṛkara, devatatta and dhanañjaya and this has already been discussed
in fifth āvaraṇa. After having cleansed the aspirant’s subtle body, this āvaraṇa imparts
spiritual knowledge with reasoning and makes him proficient and compatible to move further
towards his or her spiritual goal. Sarvārtha refers to means of accomplishing his goal and
sādhaka means effective, efficient and productive. The purified subtle body realises its
purpose of existence and moves towards the central point of Śri Cakra to attain liberation.
From this āvaraṇa onwards, knowledge about Śiva is gradually being imparted. When all the
prāṇa-s are purified, the aspirant is totally detached from the material world.
The cleansing process takes much longer time in this āvaraṇa than in other āvaraṇa-s, because
all the internal and external organs are controlled by the ten prāṇa-s. These ten prāṇa-s make
jñānendriya-s and karmendriya-s functional. When these ten prāṇa-s unify to become a single
entity called prāṇa, from which these ten prāṇa-s originated, the functions of organs of
perception and action are subdued and later withdrawn at the time of liberation. This is
known as contraction. Contraction refers to liberation and expansion refers to creation. Since
we are looking at Bhāvanopaniṣad from the angle of saṁhārakrama, the Upaniṣad is being
interpreted from the point of view of liberation.
Sarva-siddhi-pradā means bestowing of universal success or bestowing complete

accomplishment. This means that the prolonged contemplation of Her lotus feet has now
yielded results. The result comes in the form of Her Grace, which is showered on the aspirant
through Her various representatives. First comes the Guru, who teaches “tat tvaṁ asi” (You
are That). Next comes Her different śakti-s beginning from the first āvaraṇa to the eighth
āvaraṇa. In the ninth āvaraṇa She takes over the aspirant and She Herself imparts knowledge
about Śiva (Lalitā Sahasranāma 727 śivajñāna-pradāyinī). After ensuring that the yogi is
perfectly fit for liberation, She reveals Śiva to him for final liberation and he is not born
again.
etadvāyuḥ saṁsargopādhi bhedena recakaḥ pācaka śoṣako dāhakaḥ plāvaka iti

prāṇamukhyatvena pañcadhā jaṭharāgniḥ bhavati ||
kṣārakaḥ uddhārakaḥ kṣobhako jṛṁbhako mohaka iti nāgamukhyena pañcavidhāste

manuṣyāṇāṁ dehagā bhakṣya bhojya śoṣya lehya peyātmaka pañcavidhamannaṁ pācayanti ||
etā daśa vahnikalāḥ sarvajñāddyā antardevatāḥ ||
शशशशशशशशश शशशशशशशशशशश शशशशश शशशशश शशशश शशशशश शशशशश शशशशशश

शशश शशशशशशशशशशशशशशश शशशशशश शशशशशशशशश शशशशश
शशशशशशश शशशशशशशश शशशशशशश शशशशशश शशशश शशश शशशशशशशशशश
शशशशशशशशशशशश शशशशशशशशशश शशशशश शशशशशश शशशशश शशशशश शशशशश
शशशशशशशश शशशशशशशशशशशश शशशशशशशशश
शशश शश शशशशशशशशश शशशशशशशशशशशशशश शशशशशशशशशशशशश
This verse discusses about the sixth āvaraṇa. We have discussed about five important prāṇa-s
in the previous verse. In sṛṣṭi krama, it is always from subtle to gross and in saṁhāra krama,
it is always from gross to subtle. These five prāṇa-s get modified as five different types of
digestive fires. In particular, nāga** gets converted into jaṭharāgni, which aids different types
of assimilation and excretion including belching. There are ten aspects of digestion referred
in this verse and they are recakaḥ (purging, etc), pācaka (actual digestion), śoṣaka (absorption
of water contents into the body), dāhakaḥ (actual metabolic action for life sustenance),
plāvaka (this can be explained as the fire log for the digestive fire). The second five are
mentioned in the second part of this verse and they are kṣārakaḥ (bile secretion), uddhārakaḥ
(expelling gas generated during digestive process), kṣobhaka (churning of food), jṛṁbhaka
(expansion of the stomach) and mohaka (assimilation of food by the body).
In this āvaraṇa the entire digestive system is cleansed. With the cleansing of digestive system
and its associated actions, the one, who is going to be liberated does not have appetite. Many
living yogis are examples. They do not eat anything for years. There are certain places where
yogis meditate throughout the year and they see the external world only on Śivarātri (once in
a year). Rest of the days they meditate perpetually without sleep, water, food and excretion.
This is possible only because their digestive systems do not function and they live only on
prāṇa. They not only inhale prāṇa through their nostrils, their back head chakra and crown
chakra also feeds their body with cosmic energy to keep their life going.
In this āvaraṇa, the yogi is almost purified except the presence of three guṇa-s, tanmātra-s
and antaḥkaraṇa. They will also be contracted in the subsequent āvaraṇa-s. By the time, a
yogi enters the ninth āvaraṇa, he or she is completely purified ready to have Her darśan and
ultimate liberation.
śītoṣṇa sukhaduḥ khecchāḥ satva-rajastamoguṇāḥ vaśinyādi śaktayo'ṣṭau ||
शशशशशशश शशशशशश शशशशशशश शशशश-शशशशशशशशशशशश शशशशशशशशश

शशशशशशशशशशशश
Eight vāgdevī-s represent climatic conditions such as heat and cold, mental state such as
happiness and sadness, emotionalism, and three guṇa-s.
This verse discusses about the seventh āvaraṇa known as sarvarogaharacakra. We have
already discussed that the seventh āvaraṇa is presided over by eight vāgdevī-s, who
composed Lalitā Sahasranāma. In Bhāvanopaniṣad, we are discussing about liberation or
saṁhāra krama. As we go towards inner triangle and the bindu within, our gross and subtle
bodies are purified.
Human body is made of five sheaths, known as kośa-s. These sheaths form the covering of
human organism, which is also called piṇḍa śarīra. The soul is covered by three overlapping
vestures. They are causal body, subtle body and gross body. The casual body is the
innermost and gross body is the outermost. The gross body is perishable, subtle body
sustains for longer time and the casual body is permanent till the final liberation of the soul.
The soul along with karmic account is embedded in the casual body. According to Vedānta
philosophy, there are five superimposed sheaths known as kośa. The inner most is
ānandamaya kośa (the sheath of bliss), which corresponds to the casual body. The next three
layers are vijñānamaya kośa (the sheath of intellect and knowledge), manomaya kośa, the
sheath of mind, prānamaya kośa, the sheath of vital airs like prāna, apāna, etc. These three,
vijñānamaya kośa, manomaya kośa and prānamaya kośa correspond to the subtle body. The
fifth and the outer sheath is annamaya kośa, the sheath of food that corresponds to the gross
body. The entire sheathing structure of the human organism hides the soul or puruṣa or the
self, deep within and falsely projecting itself as the microcosm and bringing forth the illusion
of the world as the macrocosm.
When we move towards the central bindu for the purpose of liberation, each of these kośa-s
are purified in stages. As far as this āvaraṇa is concerned, eight aspects are purified or
contracted. Creation is called expansion of Śiva and liberation is called contraction by Śiva.
There is difference between individual liberation and universal annihilation. At the time of
liberation, the individual soul merges with Śiva (not necessarily during death). An individual
soul, which becomes impure due to different afflictions caused by māyā has to purified
totally before it is liberated. This process of purification is done in the eight āvaraṇa-s of Śri
Cakra.
If we look at the above image, we can understand how different types of bodies control
different sheaths. When we enter Śri Cakra from the first āvaraṇa, the cleansing process
begins form the gross body and as we proceed towards the bindu, subtle body and finally
causal body are purified. In the seventh āvaraṇa, any remains of rajo guṇa and tamo guṇa are
purified. This is the state of prakṛti (imperceptible), where all the three guṇa-s lie in
equipoise. In this āvaraṇa, purification is done for the subtle body comprising of mind and
intellect. They are purified by working on antaḥkaraṇa (mind, intellect and ego) as well any
modifications of pañcabhūta-s. He now truly understands advaita or non-dualism, as all his
dualities are destroyed in this āvaraṇa. The process of liberation from this point onwards is
kept as a closely guarded secret. This is the stage where an aspirant perpetually contemplates
Her and the connection between the aspirant and Lalitāmbikā is kept as a closely guarded
secret. How this secret is maintained due to the destruction of his mind, intellect and non-
essential ego? His external appearance undergoes complete transformation. He begins to
discard all external accessories such as wearing sacred ashes, rudrākṣa beads, etc. From the
stage of sthitaprajña he moves very close to the state of jīvanmukta. Jīvanmukta is the stage
where one is liberated while he is alive. The aspirant here continues to live, but as a
thoroughly transformed person, as he is now very close to complete purification. Once the
purification is complete, he becomes jīvanmukta awaiting his death to merge into Brahman.
Apart from the destruction of dualities, remnants of five principle elements and antaḥkaraṇa,
seven psychic centres (chakras in kuṇḍalinī meditation) are also purified.
śabdādi tanmātrāḥ pañca puṣpabāṇāḥ | mana ikṣadhanuḥ | rāgaḥ pāśaḥ |dveṣo'ṅkuśaḥ ||
शशशशशशश शशशशशशशशशश शशशश शशशशशशशशशशश शश शशशशशशशशश शशशश

शशशशश शशशशशशशशशशशशशश
Five tanmātra-s are represented by the five flower arrows. Mind is the sugarcane bow. Desire
is the noose and hatred and aversion is the goad. These four are the weaponries that are
worshiped outside the eighth āvaraṇa, which is explained in Journey to Śri Cakra - part 18.
These four weaponries annihilate all the qualities, known as guṇa-s of a devotee. At the time
of liberation, one should be devoid of guṇa-s. When there is imbalance in guṇa-s, only then
modifications in the mind happen, which leads to desires, attachments, hatred, aversion, etc.
When the mind is completely purified and is made devoid of guṇa-s, qualities of the mind are
annihilated and the mind is made completely placid. In an unruffled state of mind, the
aspirant thinks only about Her. In this state of mind, mantra and mediation are automatically
culminated. All these unfold on its own, as his mind has already been cleansed and made
pure.
avyakta mahadahaṅkārāḥ kāmeśvarī vajreśvarī bhgamālinyo'ntasrikoṇagā devatāḥ ||
शशशशशशश शशशशशशशशशशश शशशशशशशशश शशशशशशशशशश

शशशशशशशशशशशशशशशशशशशशशशशश शशशशशशश
Avyakta, mahat and ego are Kāmeśvarī, Vajreśvarī and Bhgamālinī and control the three
corners of the inner most triangle.
This verse talks about eighth āvaraṇa. The universe first becomes visible when avyakta in
combination with intellect (mahat or buddhi) and ego interact with tanmātra-s, as discussed in
the previous verse. Further contraction of the aspirant happens here. Kāmeśvarī, Vajreśvarī
and Bhgamālinī work on him in the subtlest way possible. His subtlest aspect alone remains,
which is the state of ānanda or the ānandamaya kośa, which is his causal body. Ānanda here
refers to Parāśakti, the Supreme Power of Śiva. Ānanda is also a state of mind, however
without duality. In the state of Bliss or Ānanda the aspirant completely unites with Her and
residues of dualities are annihilated. At the time of liberation, even ānanda is also considered
as a quality.
It is important to understand the difference between Cit and Ānanda. Cit is Śiva and Ānanda
is Śakti. Cit is Prakāśa, the Power of Self-revelation (the Absolute and the foundational
Consciousness that never undergoes any changes) and Ānanda is Vimarśa, the absolute state
of Bliss, also known as svātantrya śakti of Śiva (Independent and Absolute Authority of Śiva,
beyond which nothing exists). At the time of creation, everything begins from Śakti and at
the time of liberation of an individual soul, everything is dissolved into Her and the soul is
finally merged with Śiva only by Her. An individual soul cannot directly merge with Śiva
without Her stamp of approval. The importance of worshipping Śakti arises from this reality.
Kāmeśvarī cleanses the aspirant with fire. His individual soul is now totally purified, as fire
and water are considered as the best purifiers. Purification of individual soul means removing
the remnants of karmic impressions. Vajreśvarī purifies him with the rays of the sun. His
inner soul after these two purifications is realised as antarātma. In this state, the inner soul is
prepared to merge with the Supreme Soul. Finally, Bhgamālinī makes his soul ready to get
the final approval of Lalitāmbikā and takes him before Her for final realization and liberation.
virupādhikā saṁvideva kāmeśvaraḥ sadānandapūrṇā svātmaiva paradevatā lalitā |
lauhityametasya sarvasya vimarśaḥ ||
शशशशशशशशशश शशशशशशश शशशशशशशशश शशशशशशशशशशशशश शशशशशशशशश

शशशशशशश शशशशशश शशशशशशशशशशशशश शशशशशशश शशशशशशशश
Pure Consciousness is Kāmeśvara. Individual self, which is in the state of eternal Bliss is
Lalitāmbikā. The redness is contemplating the union of Śiva, Śakti and jīvan (individual
soul).
This verse talks about ninth āvaraṇa, which has been elaborately dealt with while discussing
sarvānandamayacakra. This is the innermost triangle and on each side of the triangle one kūṭa
of Pañcadaśī mantra is placed. At the time of creation, the inner most triangle is known
Divine Procreative point (yoni). A person born out this point comes back to Her at the time of
liberation. Thus, She becomes the cause both for creation and liberation. The entire period
from creation to liberation is controlled by Her. In other words, our existence in this world is
under Her direct control and care. Having born due to karmic impressions, we have two
options before us. One is to realize Her and get liberated. Another option is to continue our
existence, without making efforts to realize Her. To realize Her, the highest form of spiritual
knowledge is required and the source of highest spiritual knowledge is Brahma Sūtra and
Upaniṣad-s. A learned Guru imparts highest spiritual knowledge to his disciples in stages,
first by initiating into mantras and gradually takes the aspirant forward to the path of
liberation. Hence Guru maṇḍala attains great importance in Śri Cakra worship.
The contraction of the aspirant in this āvaraṇa is complete. When reflections are withdrawn in
stages over a period of time, the aspirant is able to witness the original illuminating Light of
Śiva known as Prakāśa. This is the point where the aspirant affirms “śivoham” (I am Śiva or I
am That or ahaṁ brahmāsmi). He becomes liberated and becomes a jīvanmukta (liberated
while alive).
Depending upon his karmic account, his period of life is determined. After becoming a
jīvanmukta he continues to live, but without any traces of duality as every trace of
materialistic world is annihilated and they will not reappear again and as She has already
showered Her Grace (Śakti-pāta) on him. Without the decadence of Her Grace, jīvanmukta
state is not possible.
With this, the first part of Bhāvanopaniṣad is completed. There are another fifteen verses
which describe about practice.
ananyacittatvena ca siddhiḥ || शशशशशशशशशशशशशशश श शशशशशशशश (Bhāvanopaniṣad

20)
Undisturbed awareness coupled with yearning for realization is worship and ultimate
attainment.
Having elaborately dealt with the contemplation of various āvaraṇa-s with different aspects of
human body, the second section of Bhāvanopaniṣad deals with mental worship. Identifying
gross and subtle bodies with different āvaraṇa-s of Śri Cakra is the preliminary stage of
contemplation. This is based on the fact that perfect identity should be established between
the worshiper and the worshiped. Having thus unified the worshiper (the aspirant) and the
worshiped (Lalitāmbikā), the next stage is to attain Her. This aspect of worship is being
explained now.
Ultimate object of any worship is only liberation. Liberation is not an easy task and it entirely
depends upon two factors. One is our mind and another is our karmic account. When karmic
impressions are less, one resorts to the path of spirituality. Worship consists of several
methods. The preliminary stage is gross worship where our sensory organs are involved. This
is ritualistic worship, where She is considered as someone different from us. This kind of
worship is based on dualism. As long as an object is worshiped, it is always dualism, though
one may claim that it is not dualism. It is dualism because there are two different objects –
worshiper and the worshiped. The next stage is mantra japas. A proper and perfect ritualistic
practice leads an aspirant to the state of mantra japa where the aspirant persistently recites a
particular mantra by contemplating Her. Bālā, Pañcadaśī, Ṣoḍaśī and other mantras help in
contemplating Her. There are three types of mantra sādhana-s. One is infantry stage where
the aspirant sits for repeating japa mantras for certain rounds per day. The mediocre stage is
where the performer repeats the mantra throughout the day without any break during his
active state. Advanced stage is where the performer aligns his or her breath with the mantra
in a way that is convenient to him or her. As long as the aspirant breathes, he continues to
recite mantras.
During the second and third stages mentioned above, a practitioner while mentally reciting
the mantra contemplates on a particular form of Lalitāmbikā. The description of the form is
only secondary; what is more important is the ability to contemplate Her with a particular
form of his or her choice that is most convenient to the practitioner. This is based on the fact
that Brahman has no shape and form. But this reality can be understood and experienced over
a period of perfect sādhana. Sādhana does not mean only meditation. Sādhana begins from
ritualistic worship, move forward to japa stage, perpetual repetition of japa mantras,
preliminary stages of meditation and advanced stages of meditation. We must always
remember that Lalitāmbikā has three types of forms – gross (in various shapes and forms
such Bālā, Pañcadaśī, Ṣoḍaśī, Kālī, Lakṣmī, etc), subtle (Her Kāmakalā form, where Śiva and
Śakti unite to create the world process) and finally the subtlest of Her form, Kuṇḍalinī
(combination of breath and consciousness). Along with our advancement in sādhana, we also
move from gross to subtle and then subtle to subtlest of Her forms.
The object of Bhāvanopaniṣad is only to enable us to meditate on Her. This is neither the
second stage nor the third stage as detailed above. This is the preliminary meditative stage.
This is so, because still there are traces of dualities involved here, such as contemplating
various parts of the body with the different āvaraṇa-s of Śri Cakra. Contemplation here is not
on a single object, whereas contemplation is on more than one object (nine āvaraṇa-s). When
the contemplation is not focussed on a single object, it means dualism still persists. In the first
part of Bhāvanopaniṣad, though we contemplate Her in the ninth āvaraṇa, yet, it is not pure as
elucidated in other Upaniṣad-s, where only Brahman alone is the object of discussion,
understanding and realization. That is why second part of Bhāvanopaniṣad pursues Her
through discussion, understanding and realization.
The first part of Bhāvanopaniṣad dealt with āvaraṇa-s in the following manner.
First āvaraṇa dealt with schematic attainments, emotions, ritualistic mudras.
Second āvaraṇa dealt with five prāṇa-s (prāṇa, apāna, vyāna, udāna samāna); five
jñānendriya-s (organs of perception – ear, skin, eye, tongue, nose); five karmendriya-s
(organs of action – mouth, feet, hands, organ of procreation and organ of excretion); and
mind.
Third āvaraṇa dealt with represent psychophysical properties. Another interpretation is that
this āvaraṇa represents expression, apprehension, movement, elimination, lust, rejections,
attention and detachment.
Fourth āvaraṇa dealt with represent mental agitation, chasing away (evil thoughts), attraction
(physical), causing happiness, delusion (māyā), obstruction (in the path Self-realization),
release (releasing obstructions in the path of Self-realization), subjugation (surrendering to
Her), rejoicing (experiencing Bliss), maddening, accomplishment of desires (both material
and spiritual), providing wealth (material wealth), all mantras (to conquer mind) and
dispelling all types of dualities (dispelling ).
Fifth āvaraṇa dealt with ten prāṇa which work on different aspects of sustenance and death
such as bestowing everything, giving material wealth, worthiness (both material and
spiritual), fulfilment of all types of desires, removal of sorrow and pain, removing all pains at
the time of death and foretelling death, removal of all obstructions both in spiritual and
material life, giving a good external appearance and good looks and bestowing both material
and spiritual prosperity.
Sixth āvaraṇa dealt with requisite knowledge, necessary spiritual energy, attaining mastery
over all types of knowledge leading to realization, continued spiritual knowledge, free from
all types of diseases, supports all spiritual practices, removal of traces of karmic impressions,
purification of mind leading to Bliss.
Seventh āvaraṇa dealt with five organs of action (karmendriya-s), five organs of senses
(jñānaendriya-s), antaḥkaraṇa (four in numbers - manas, buddhi, cittam and ahaṃkāra or
ego), five prāṇa-s (prāṇa, apāṇa, etc), five elements (ākāśa, air, etc) desire, ignorance and
karma.
Eighth āvaraṇa dealt with mind that is freed not only from all afflictions, such as desire,
attachment, ego, sensory pleasures, but also relieved from māyā to a very great extent.
Ninth āvaraṇa dealt with the union of Śiva and Śakti leading ultimate Bliss and liberation.
Thus, in the nine āvaraṇa-s discussed above, every form of duality gets annihilated when we
proceed from the first āvaraṇa to the ninth āvaraṇa and then to the bindu, where merger with
Śiva takes place. Once we reach the innermost triangle, it is the point of no return for him to
be born again in this world. Lalitāmbikā is revered as Śrī Mātā because She never allows
anyone who falls at Her feet to go back to the mundane world and undergo saṁsāra.
Therefore, it is important that one has to evolve in spiritual life crossing infant and mediocre
stages as quickly as possible to reach the higher stages of spiritual life. During intent stages
of meditation, sense organs and mind cease to function. Mantra japa is associated with the
mind and hence mantra japa stops on its own when one begins to experience the initial stages
of Bliss or Ānanda, which is nothing but an indication of our closeness with Her. When our
mind is fully pervaded by Her due to our perpetual contemplation, where is the question of
mantra japa? Mantra japa is needed only to make Her pervade our mind. When She pervades
our mind, we begin to experience Her Grace in the form of inexplicable Bliss. During this
stage, the differentiation between the knower, the known and the process of knowing is
completely annihilated. In other words, all types of dyads and triads are dissolved where She
alone exists.
This is the conveyance of this verse.
bhāvanāyāḥ kriyā upacārāḥ | ahaṁ tvaṁ asti nāsti kartavyaṁ akartavyaṁ upāsitavyaṁ iti
vikalpānāṁ ātmani vilāpanaṁ homaḥ | bhāvanā viṣayāṇāṁ abhedānāṁ tarpaṇam ||
शशशशशशशश शशशशशश शशशशशशशश शशश शशशश शशशशश शशशशशश शशशशशशशश

शशशशशशशशश शशशशशशशशशश शशश शशशशशशशशशश शशशशशश शशशशशशश शशशशश
शशशशश शशशशशशशश शशशशशशशश शशशशशशशश
Contemplating Her alone is reverence. In other words, meditation is the best practice. I and
you, existent and non-existent, that which ought to be done and which ought not to be done,
that is to be worshiped are to be offered as oblations into the Self (Brahman within). Offering
all dyads into the Self is the real fire oblation or homa ritual. Contemplating non-
differentiation is libation (tarpaṇa). In other words, considering x higher than y, etc is to be
discarded (discrimination is to be discarded). This alone is true tarpaṇa.
This verse talks about higher spiritual level, which takes the aspirant closer to Her. Reaching
Her is the penultimate stage to liberation. This is based on the fact that Śiva alone can offer
liberation. This verse says that She can be reached through mental contemplation. It subtly
conveys spiritual transformation. Upacāra means approach, service, polite behaviour and
reverence. Upāsana and upacāra are almost similar. Upāsana means intent concentration on
Her. Concentration can be through rituals or through meditation; the former always leads to
the later. Emancipation happens in deep stages of meditation such as nirvikalpasamādhi (the
state of thoughtlessness due to dissolution of all dualities). Again upacāra can also be through
ritual or through contemplation. Śri Cakra navāvaraṇa pūjā is a typical example of ritual
worship. Mantramātṛkāpuṣpamālāstavaḥ is a typical example of mental worship.
There are several aspects in external worship and each type of worship has different purpose.
Worshiping different gods for different purposes, such as worshiping Gaṇapati for removing
obstacles, worshiping goddess Sarasvatī or Hayagrīva for education, worshiping Goddess
Lakṣmī for material wealth, propitiating different planets to ward off their evil effects, etc.
There is another aspect in external worship, worshiping Iṣṭa Devata for all purposes, without
going into multiple forms of gods and goddesses. This is known as upāsana. Pursuing
multiple upāsana-s leads us to nowhere, as there can be only one Iṣṭa Devata. Sometimes, Iṣṭa
Devata and Upāsana Devata could be different. Depth of devotion alone is important in
contemplation. It is only the love that connects the practitioner with Her. Śiva said to His
Consort Pārvatī, “When a sādhaka places offerings before me, I accept them by sight only.
But I eat them through the saintly devotees (saintly devotees are those who have discarded all
dualities).” But, we often get struck with multifarious rituals without making sufficient
efforts to move forward towards emancipation. If emancipation can be attained only through
meditation, one may ask as to what is the very purpose Śrī Vidyā. Śrī Vidyā does not refer
only to ritualistic procedures. It also refers to visualization and contemplation. Another
person may ask, what is the purpose of Sage Patañjali’s Yoga Sūtra-s or Bādarāyaṇa’s
Brahma Sūtra or various Upaniṣad-s. It is like asking what is purpose of high schools and
universities. It is obvious that without passing out from high school, one cannot enter
university. Similarly, perfection in ritualistic practices leads to contemplation, visualization
and meditation and ultimate realisation and liberation.
Let us take the case of pañcapūjā, which is followed both in ritualistic worship and during
mental japa. Pañcapūjā refers to five basic elements during external worship – earth (applying
sandal paste), ākāśa (offering flowers), air (offering incense sticks), fire (dipārādhana) and
water (food offerings or nivedya). The same method is followed while mentally performing
mantra japa, which is as follows.
laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|
haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|
yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|
raṁ - agnyātmikāyai dhīpaṁ darśayāmi |
vaṁ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |
The five basic elements are taken into account in both the types of worship because the
universe is created only with these five elements and their different modifications.
It is said that more care should be taken during internal worship than external worship. This
is based on the fact that the period of connectivity between Her and the devotee is restricted
only during the period of pūjā or homa. But this restriction is not present for the one who
always stays connected with Her through his mind. In the beginning of his meditative
practices, he tries to install Her in his mind and when he succeeds in his attempt, perpetual
connectivity is established with Her and his individual ego loses ground over a period of
time. As long as ego is present, realization is not possible as ego makes a person to identify
himself as a separate entity, the concept of dualism. Though, one may find the process of
contemplation difficult in the initial stages, with persistent practice and perseverance one can
move forward to liberation with ease and comfort.
Again, homa (oblations offered in the fire) is of two types, external and internal. In external
homa, the concerned deity is invoked in the fire pit and oblations are offered into the pit. The
fire god Agni takes these oblations to the concerned deity or deities; Agni is the carrier of
these oblations who are posited in higher realms. But the internal fire oblations are far more
powerful than the external fire rituals. The fire of kuṇḍalinī (the subtlest and the most
powerful form of Parāśakti) is the internal homa pit (homakuṇḍa). Instead of offering
different material oblations as is the case with external fire rituals, thought processes of the
mind, ego, sense organs, desires, attachments, hatred, and dualism are all offered as oblations
into the fire of kuṇḍalinī. Lalitā Sahasranāma 98 samayācāra-tatparā explains in detail how
mental worship of kuṇḍalinī is to be performed.
Finally, this verse speaks about tarpaṇa, which means offering water or libation (oblation and
libation are almost the same. Former is a fire ritual where offerings are made into fire. In the
case of the later, water is offered to appease gods and pitṛ-s). As far as Śrī Vidyā is
concerned, tarpaṇa is made in the central point of Śri Cakra, known as Bindu (Lalitā
Sahasranāma 974, bindu-tarpaṇa-santuṣṭā). Contemplating tarpaṇa in Bindu is mental
worship. Secretion of nectar fluid during meditation is also known as internal homa. Please
refer Lalitā Sahasranāma 105 and 106 - Sahasrārambujārūḍhā, Sudhāsārabhi-varṣiṇī.
To conclude, every part of external worship is related to internal worship. For example, let us
take a dhyāna verse. It is not enough to simply recite dhyāna verse verbally. Dhyāna verse is
meant for contemplation through mind. Literally dhyāna means mental representation of the
personal attributes of a deity that are to be visualized. It is also said that outer worship should
not be done without performing mental worship, for without inner worship, outer worship is
fruitless. Shiva said to His Consort, “A single inner worship grants the fruits of millions of
outer worship.” In Gaandharva Tantra it is said, “The man who offers mental offerings to
Parāśakti attains happiness (Bliss) and longevity (liberation).”
The ultimate aim of everyone is attain liberation. If aim of someone is different from
emancipation, he is not considered as a true devotee. For attaining liberation, there are set
guidelines available. The whole process starts with external worship. After attaining external
worship, one has to perform japa mantra. During this period both external worship and japa
mantra are done one after another. When he attains perfection in japa mantras, he has to move
on to meditate on Her. To begin with, one has to meditate on the mantra which will stop on
its own when meditation becomes perfect. After attaining perfection, the aspirant installs Her
in his or her mind and establishes perpetual connection with Her. When this connection is
firmed up, the aspirant transforms himself or herself into Parāśakti and experiences Bliss
which turns perpetual over a period of time. At the end of high intensity of Blissful state, he
or she confidently says “I am That” or “ahaṁ brahmāsmi” (I am Brahman). Reaching this
stage is the very purpose of Bhāvanopaniṣad. This can be achieved only through internal
worship such as meditation, contemplation, visualization, etc.
pañcadaśatithirūpeṇa kālasya pariṇāmāvalokanaṁ pañcadaśa nityāḥ ||
शशशशशशशशशशशशशशश शशशशशश शशशशशशशशशशशशश शशशशशश

शशशशशशशश
The verse says that witnessing the changes happening (progression of time, day, etc,
generally known as evolution) through fifteen lunar days (tithi) is seeing.
Fifteen tithi nityā devī-s have already been discussed in the series Journey to Śri Cakra – part
17.
Importance of tithi nityā devī-s is very significant in the evolution of the world. Moon waxes
and wanes. As we know, the moon waxes for a period of fifteen days and each of these days
is represented by a tithi nityā devī. Similarly, the moon begins to wane for the next fifteen
days, thus causing bright fortnight or śuklapakṣa. On the fifteenth day, the moon becomes
complete without any blemishes (pūrṇimā or full moon). Similarly, the moon begins to wax
for another fifteen days (kṛṣṇapakṣa ) and completely covered by sun on the new moon day
(amāvāsya). On the day of new moon, also known as amāvāsya, sun and moon are in the
same ecliptical longitude (positions and orbits of solar system objects, in relation to the sun).
These fifteen tithi nityā devī-s are called as changing principles (because they make the time
or kāla), Lalitāmbikā, as the sixteenth digit does not change. Thus She is the unchanging
principle of all changes. This means, everything changes along with the waxing and waning
moon, but Lalitāmbikā alone does not change. These details are discussed in the above
referred article. It is important to note that Lalitāmbikā, as Mahākāmeśvari, sits on the left lap
of Mahākāmeśvara on the new moon day (amāvāsya). When She, in the form of moon,
conjoins with Śiva, who is in the form of sun, She becomes Ṣoḍaśī. The sixteen kalā-s of
moon and the sixteen kalā-s of the sun join together and this is subtly conveyed in the form of
Ṣoḍaśī mantra. Based on this principle, it is said that Ṣoḍaśī mantra gives liberation. Śiva is
worshiped in the form of the sun and Śakti is worshiped in the form of moon. Their union
takes place on the day of amāvāsya, hence amāvāsya is considered as the most auspicious day
for practicing Ṣoḍaśī mantra.
There is relevance between tithi nityā devī-s and the contemplation of an aspirant. In the
initial stages of one’s sādhana, the aspirant identifies himself with these tithi nityā devī-s,
who represent constant changes happening in the world with the passage of minute, hour,
day, week, month, year and multitude of years. One’s birth and death are determined by time.
When the aspirant identifies himself with tithi nityā devī-s, he gets bound by time. When he
is bound by time, he has not yet removed his spiritual ignorance. When spiritual ignorance is
removed due to Her Grace, the aspirant shifts his consciousness from the ever changing
principles, to the changeless principle, viz. Mahākāmeśvari. Only in this state the aspirant
enters into the state of Bliss or Ānanda, which subsequently leads to liberation. Therefore,
one’s object of meditation should be shifted from ever changing principles in the form tithi
nityā devī-s and after attaining perfection, one should meditate on the unchanging principle
amongst all changing principles, Mahākāmeśvari. The method of meditation and the benefits
thereof is explained in the next verse.
evaṁ muhūrtritayaṁ mūhūrtadvitayaṁ muhūrtamātraṁ vā bhāvanāparo jīvanmukto bhavati |

sa eva śivayogīti gadyate ||
शशश शशशशशशशशशशशशश शशशशशशशशशशशशशश शशशशशशशशशशशशश शश

शशशशशशशश शशशशशशशशशशश शशशशश श शश शशशशशशशशश शशशशशशश
This verse and the next verse form phala stuti; this talk about benefits accruing out
contemplation explained in Bhāvanopaniṣad.
This verse says, the one who contemplates as detailed in Bhāvanopaniṣad for three muhūrta-
s, two muhūrta-s, or even one muhūrta gets liberated in this life itself and such a yogi is
called Śiva-yogin. One muhūrta is equivalent 1/30 part of a day (24 hour period), which is 48
minutes. Inhalation of breath alternates between two nostrils. For a certain period (generally
it is 90 minutes under normal conditions) of time, inhalation is done through left nostril and
after sometime, it automatically shifts to right nostril. Thus inhalation and exhalation
alternates between two nostrils. Under normal circumstances, twelve to fifteen rounds of
breathing takes place per minute. This can be reduced drastically, if mind is made calm and
serene. The process of making the mind pure is possible only through perfect meditation and
in order to attain perfection in meditation and in order to calm the mind, the number of
breaths per minute gets drastically reduced. In the highest level of meditations, breathing per
minute comes down to two or three. When the entire body is aligned with Śri Cakra mentally,
the aspirant Himself becomes the Abode of Lalitāmbikā. It is said that the body is the temple
and the Self within is the Sanctum Santorum (garbhagṛha). Only in this stage, She is realized.
While this process is going on one side, simultaneously due to the depth of love for Her, due
to the slow and deep breathing patterns, the aspirant’s kuṇḍalinī is awakened on its own.
Kuṇḍalinī can be awakened by practice and kuṇḍalinī will also awake on its own when the
devotion transforms into Love for Her. When She is fully awakened, either due to practice or
due to Love for Her, She moves up the spine to become one with Śiva at the crown chakra.
During this union, the aspirant is completely absorbed into this Divine Union and he enters
into the state of Bliss which leads to samādhi or trance. Realisation gets triggered during the
period of trance that lasts for more than 48 minutes or one muhūrta.
What happens during the final stages of spiritual progression? An aspirant sheds all his
practices; remains calm, does not aspire for anything. He sheds his non-essential ego and
stays attuned with Her all the time. He does not perform any pūjā-s and japa stops on its own;
he does not even spend separate time for meditation, as he is able realize Her within. When
She is with him, to whom he is going perform pūjā-s, for whom he is going to repeat japa
mantras and on whom he is going to meditate? He sheds his duality by pursuing the path of
Brahmavidyā. Though Śrī Vidyā is also known as Brahmavidyā, former is slightly different
from the later. Śrī Vidyā initially dwells on pūjā-s and japas any by practicing them, the
aspirant gains complete knowledge about Her. Once he understands and realizes Her, She
showers Her Grace on him, which is known as Śaktipāta. At the end of Śrī Vidyā, a true
aspirant experiences Śaktipāta. What is Śaktipāta? It is explained as the descent of Śakti
Herself in the form of Grace on the aspirant. Only on the descent of Śaktipāta, the aspirant
realizes that the individual soul within, is nothing but the Self. He now understands His true
nature and becomes perfectly fit for emancipation (cessation from transmigration). What
happens to him after the descent of Śaktipāta? This is explained in Śiva Sūtra (II.8), which
says, “Śarīraṁ haviḥ”, which can be explained briefly thus. The aphorism says that the body
is the oblation. Ego is reflected through I consciousness that percolates into all three types of
bodies (gross, subtle and subtlest) and if this percolation is allowed to happen for long,
destroying this I consciousness becomes difficult. In the early stage of spiritual path, if I
consciousness in all the three levels of a body are offered as oblations into the fire of God
consciousness or Śiva consciousness, ego is burnt into ashes not to rear again. It is not just
enough to offer these oblations, but repeatedly affirm that evils of ego have been reduced to
ashes and what exists now is that of Śiva or belong to Śiva. Such a transformed yogi will not
repeat namaśivāya, the great mantra of Śiva, but he will turn into Śiva himself and affirm
confidently śivohaṁ, meaning I am Śiva. This is possible only if Śaktipāta is experienced.
When he realizes that He is Śiva, he is transformed into a jīvanmukta, the one who is
liberated in this birth itself and waiting for his death to merge with Śiva.
Though one may boast that he has complete knowledge of various texts, various practices,
etc, such a person will never be realized person, as he is completely encompassed with ego.
When ego is predominant, he will end up by only remaining as the knower of texts, capable
of criticism, misleading others from reality, etc and due to his egoistic approach, he loses the
focus on the Self and will never experience Śaktipāta. Therefore, one has to be extremely
careful during the transition from Śrī Vidyā to Brahmavidyā. Once Śrī Vidyā is transcended
due to the descent of Śaktipāta, his entry into Brahmavidyā will be much more comfortable,
as in Brahmavidyā, senses are not at all involved; when senses are not involved, he works
only through his mind. In other words, he moves from the ritualistic path to spiritualistic path.
This is the essence of Bhāvanopaniṣad.
kādimatena antaścakrabhāvanāḥ pratipaditāḥ || शशशशशशशश

शशशशशशशशशशशशशशशश शशशशशशशशशशशश
The explanation of Bhāvanopaniṣad is based on kādi vidyā (Pañcadaśī mantra-s beginning

with (श) “ka”). This Upaniṣad taught about inner meditation based on inner psychic chakras.
This is explained in detail in Lalitā Sahasranāma 98, Samayācāra-tatparā. Meditation alone
will not make a person Self-realized. He has to undergo several internal process and
transformations before he enters into meditative practices. Spiritual journey typically begins
with rituals, fully understanding the underlying implications. The next stage is to visualize all
these rituals through contemplation. A typical example is Mantramātṛkāpuṣpamālāstavaḥ.
After this stage, the aspirant moves from different forms of worship to the single formless
Brahman, Only in this stage is Śaktipāta descends on him and he is now called as a yogi. His
true spiritual journey begins here and is completed at the stage of becoming a jīvanmukta.
ya evaṁ veda so'tharvaśiro'dhīte | ityupaniśat || श शशश शशश

शशशशशशशशशशशशशशशशश शशशशशशशशशशशश
The one who understands these important conveyances of this Upaniṣad is said to have
mastered Atharva. Atharva is the eldest son of Brahmā (god of creation; not Brahman) to
whom Brahmavidyā is revealed. This Upaniṣad comes under Atharva Veda.
This series concluded with a Śiva Sūtra (II.1), “Cittaṁ mantraḥ”, which is explained as
follows;
Citta is unconditioned self awareness as opposed to ahaṃkāra (ego) that is conditioned by

self-concern. Mantra in this context does not merely refer to mantra-s. Mantra is the
essential tool to connect individual consciousness with cosmic consciousness. The general
purpose of mantra is to establish his awareness firmly with the concerned deity. But, in this
aphorism, Śiva says that mind itself is mantra. As far as this sūtra is concerned, citta cannot
be simply explained as mind. It is the modification of the mind where the stage of supreme
consciousness is attained by focusing within. This is the stage, where one’s awareness is
disconnected from his senses. His mind at this point becomes devoid of sensory perceptions.
Only if the mind becomes devoid of sensory perceptions, the higher level of consciousness
can be reached. Only in the purest form of consciousness, Supreme Reality can be realised.
Apart from delinking the mind from sensory perceptions, one has to get over sensory
impressions also. Sensory impressions are more harmful than perceptions.
Mantra is one of the tools, by which one can control the wavering mind. The repeated
recitation of any mantra makes a person to develop concentration. In the initial stages
spiritual pursuits, it is not easy to control the mind. An effective control of the mind can be
achieved only by persistent practice. Mantra’s main objective is to tune his mind to
concentrate. As a by-product, he is also protected from transgressing spiritual path. No
mantra will fructify if proper alignment is not made between the practitioner, mantra and the
deity. This is where consciousness assumes greater significance. Such alignment can happen
only in the purest form of the mind. Purity of thought and mind is very important while
pursuing spiritual path. That is why, mantra-s are recited mentally and not vocally.
This series on Bhāvanopaniṣad is concluded.

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This is another series on Śri Cakra based on Bhāvanopaniṣad (bhāvana + upaniṣad).

1. śrīguruḥ sarvakāraṇabhūtā śaktiḥ | शशशशशशशशश शशशशशशशशशशशश शशशशशशश

श शश शशशशश शशशशश - शश शशशशश शशश - शश शशशशश शशशशशशशशशशश

* tarpayāmi is used only during navāvaraṇa pūjā.

श शश शशशशश शशशशश शश शशशशश शशश शशशश शशशश शशशश शशशश शशशशशशशशश

श शश शशशशश शशशशश शश शशशशश शशश शशशश शशशश शशशश शशशशशशशशश

श शश शशशशश शशशशश शश शशशशश शशश शशशश शशशश शशशश शशशशशशशशश

tena navarandhrarūpo dehaḥ शशश शशशशशशशशशशशश शशशश(2) (Bhāvanopaniṣad)

This concludes discussions about Guru in Bhāvanopaniṣad.

Navacakrarūpaṁ śrīcakram श शशशशशशशशशश शशशशशशशशशश श (Bhāvanopaniṣad 3)

navaśaktimayaṁ śrīcakram | शशशशशशशशशश शशशशशशशशशशश

Vārāhī pitṛdevatā kurukullā balidevatā mātā || शशशशशश शशशशशशशशश

Puruṣārthāḥ sāgaraḥ शशशशशशशशशशश शशशशश (Bhāvanopaniṣad 5)

deho navaratnadvīpastvagādi saptadhātu roma saṁyuktaḥ ||

शशशश शशशशशशशशशशशशशशशशशशशश शशशशशशशश शशश शशशशशशशशश

saṁkalpāḥ kalpataravaḥ tejaḥ kalpakodyānam rasanayā bhāvyamānā

शशशशशशशश शशशशशशशश शशशश शशशशशशशशशशशशश शशशशश शशशशशशशशश

Some texts have split this into to verses.

jñānamarghyaṁ jñeyaṁ haviḥ jñātā hotā | jñātṛ jñāna jñeyānāṁ abhedabhāvanaṁ

शशशशशशशशशशशश शशशशशश शशशश शशशशशश शशशशश शशशशशश शशशशश

This is one of the important verses of Bhāvanopaniṣad.

om aiṁ hrīṁ śrīṁ hsraiṁ hsklrīiṁ hsrauḥ* mahāpadmavanāntaste kāraṇānandavigrahe |

sarvabhūtahite mātaḥ yehyehi parameśvari|| Śrī Lalitā Mahātripurasundarī Parā Bhṭṭārikā

Now, Bhāvanopaniṣad proceeds to convey subtleties of nine āvaraṇa-s.

niyati sahitāḥ śṛṅgārādayo rasā aṇimādayaḥ | kāmakrodhalobhamoha

शशशशश शशशशशश शशशशशशशशशशश शशश शशशशशशशशश शशशशशशशशशशशशशश

Journey to Śri Cakra - part 8

Journey to Śri Cakra - part 9

As Bhāvanopaniṣad is related to contemplation that ultimately leads to liberation, it is

pṛthivyaptejovāyvākāśa śrotratvakjihvāghrāṇa vākpādapāṇipāyūpasthāni manovikārāḥ

vacanādānagamananavisargānanda hānopādanopekṣākhya buddhayo'naṅgakusumāddyāṣṭau ||

alambuṣā kuhūrviśvodarā vāraṇā hastijihvā yaśauvatī payasvinī gāndhārī pūṣā śaṅkinī

शशशशशशशश शशशशशशशशशशशशशशश शशशशश शशशशशशशशशशश शशशशशश

prāṇapāna vyānodāna samāna nāga kūrma kṛkara devadatta dhanañjaya daśavāyavaḥ

शशशशशशशश शशशशशशशशश शशशश शशश शशशशश शशशश शशशशशशश शशशशशश

Sarva-siddhi-pradā means bestowing of universal success or bestowing complete

etadvāyuḥ saṁsargopādhi bhedena recakaḥ pācaka śoṣako dāhakaḥ plāvaka iti

kṣārakaḥ uddhārakaḥ kṣobhako jṛṁbhako mohaka iti nāgamukhyena pañcavidhāste

etā daśa vahnikalāḥ sarvajñāddyā antardevatāḥ ||

शशशशशशशशश शशशशशशशशशशश शशशशश शशशशश शशशश शशशशश शशशशश शशशशशश

śītoṣṇa sukhaduḥ khecchāḥ satva-rajastamoguṇāḥ vaśinyādi śaktayo'ṣṭau ||

शशशशशशश शशशशशश शशशशशशश शशशश-शशशशशशशशशशशश शशशशशशशशश

śabdādi tanmātrāḥ pañca puṣpabāṇāḥ | mana ikṣadhanuḥ | rāgaḥ pāśaḥ |dveṣo'ṅkuśaḥ ||

शशशशशशश शशशशशशशशशश शशशश शशशशशशशशशशश शश शशशशशशशशश शशशश

avyakta mahadahaṅkārāḥ kāmeśvarī vajreśvarī bhgamālinyo'ntasrikoṇagā devatāḥ ||

शशशशशशश शशशशशशशशशशश शशशशशशशशश शशशशशशशशशश

शशशशशशशशशश शशशशशशश शशशशशशशशश शशशशशशशशशशशशश शशशशशशशशश

ananyacittatvena ca siddhiḥ || शशशशशशशशशशशशशशश श शशशशशशशश (Bhāvanopaniṣad

First āvaraṇa dealt with schematic attainments, emotions, ritualistic mudras.

This is the conveyance of this verse.

शशशशशशशश शशशशशश शशशशशशशश शशश शशशश शशशशश शशशशशश शशशशशशशश

laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|

haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|

yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|

raṁ - agnyātmikāyai dhīpaṁ darśayāmi |

vaṁ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |

pañcadaśatithirūpeṇa kālasya pariṇāmāvalokanaṁ pañcadaśa nityāḥ ||

शशशशशशशशशशशशशशश शशशशशश शशशशशशशशशशशशश शशशशशश

evaṁ muhūrtritayaṁ mūhūrtadvitayaṁ muhūrtamātraṁ vā bhāvanāparo jīvanmukto bhavati |

शशश शशशशशशशशशशशशश शशशशशशशशशशशशशश शशशशशशशशशशशशश शश

kādimatena antaścakrabhāvanāḥ pratipaditāḥ || शशशशशशशश

The explanation of Bhāvanopaniṣad is based on kādi vidyā (Pañcadaśī mantra-s beginning