We are now entering fifth āvaraṇa, which is known as pañcamāvaraṇa (fifth enclosure). This āvaraṇa is called Sarvārthasādhakacakra (सर्वार्थसाधकचक्र). Ten primary prāṇa-s originate from this āvaraṇa and each vital breath is represented by a śakti. There are ten triangles in this āvaraṇa and each triangle is presided over by a śakti. Thus there are ten śakti-s in this enclosure. By worshipping the śakti-s in this āvaraṇa, Guru-disciple relationship is strengthened. Sarvārtha means accomplishments of all our aims and objects of this life and in particular, Self-realization and consequent liberation from the process of transmigration. This āvaraṇa is presided over by Tripurāśrī Cakreśvarī and Sarvonmādinī is the Mudrāśakti and Kulotīrṇayoginī is the Yoginī. She increases spiritual knowledge through strongly bonding Guru-disciple relationship. After worshipping them at the end of this āvaraṇa, Lalitā Mahātripurasundarī Parā Bhṭṭārikā is worshipped with yonimudra.


This āvaraṇa consists of 10 triangles and this is marked in the above image. When we worship these devi-s, like in the previous āvaraṇa, we have to move in anticlockwise manner. These devi-s are marked 1 to 10 in red in the chart above. These devi-s also represent ten vital breaths - prāṇa, apāna, vyāna, udhāna, samāna, nāga, kūrma, hṛkara, devatatta and dhanañjaya. Each of these prāṇa-s occupy certain specific parts in a human body.  Prāṇa in the chest; apāna in the navel and is the cause for procreation and excretion; vyāna in nostrils, stomach and is the cause for circulation of blood and lymph; udhāna having its abode at throat and circulates in arms and legs; samāna causes digestive fire (jaṭharāgni). These five are primary prāṇa-s and the next five are secondary prāṇa-s and their functions are nāga in vomiting; kūrma in winking of eyes; hṛkara in digestion; devatatta in yawning and sleeping; and dhanañjaya is the cause for subtle sounds within the body and this does not leave the body even after death; by continuing to remain in the corpse, it makes the corpse to decay and at the time of cremation, it escapes through the skull by breaking open the skull.  It continues to remain in the corpse that is buried and makes the corpse to decay and finally escapes through the skull after a few days in the same manner discussed above.

1. Sarvasiddhipradā devī सर्वसिद्धिप्रदा देवी; 2. Sarvasaṁpatpradā devī सर्वसंपत्प्रदा देवी;
3. Sarvapriyaṅkarī devī सर्वप्रियङ्करी देवी; 4. Sarvamaṅgalakāriṇī devī सर्वमङ्गलकारिणी देवी;
5. Sarvakāmapradā devī सर्वकामप्रदा देवी; 6.Sarvaduḥkhavimocinī devī सर्वदुःखविमोचिनी देवी;
7. Sarvamṛtyupraśamanī devī सर्वमृत्युप्रशमनी देवी; 8. sarvighnanivāriṇī devī सर्विघ्ननिवारिणी देवी;
9. Sarvāṅgasundarī devī सर्वाङ्गसुन्दरी देवी; 10. Sarvasaubhāgyadāyinī devī सर्वसौभाग्यदायिनी देवी.

Their worship begins from the eastern side and proceeds in anticlockwise manner. The difference between the previous āvaraṇa is that the former was gross in nature like material wealth, etc and this āvaraṇa ias purely in subtle in nature and deals with invisibilities like prāṇa. Apart from controlling prāṇa-s, these ten śakti-s control the following. They are 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 (Birth and death are always painful, hence there is an urgent need to get liberated in this birth itself. It is said that everyone knows very clearly, when the process of death is initiated in his or her body. It is also said that process of death does not even last for a few seconds.), 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. From this āvaraṇa onwards, knowledge about Śiva is imparted gradually.

In order to merge with Śiva, to whom alone an individual soul can merge to get total liberation, one has to have complete knowledge of Śiva. Śiva here means Brahman.  Such a soul merges with Śiva (Brahman), to become one with Him. This can be done only by Lalitāmbikā, as explained in Lalitā Sahasranāma 727, Śiva-jñāna-pradāyinī.

{Further reading on Śiva-jñāna-pradāyinī: She imparts the knowledge of Śiva, the Ultimate.  Śiva jñāna (knowledge) means the knowledge of the Brahman, which is also known as the Supreme knowledge.  To know Śiva, one should first know His Śaktī, who alone is capable of leading a person to the Brahman or Śiva.  Rāmāyaṇa says ‘wind can be realized through movements, fire can be realised through heat and Śiva can be realized only through Śaktī.’ It can also be said that Śiva is the source of knowledge for Her.  It is said śaṁkaraṁ caitanyam which means that Śiva is both jñāna and kriyā.  He is the sovereign, pure free will in knowledge and action.  Based upon this principle, Śiva Sūtra-s opens by saying caitanyamātmā.  Caitanyam means consciousness of the highest purity and knowledge.  There is no difference between Brahman and the highest form of consciousness.  But how Śaktī alone is capable of unravelling Śiva?  This is answered by Śiva Sūtra (I.6) again which says that by meditating on Śaktī, the universe disappears as a separate entity thereby unveiling Self illuminating Śiva.  The process of such happening is described in Spanda Kārikā (I.8) (another treatise of Kashmiri Saivism) which says ‘the empirical individual cannot ward off the urge of desires.  But entering the energetic circle of the Self (Śiva), he becomes equal to that Self.’ The seeker of Śiva becomes Śiva himself.  This is known as Śiva jñāna and She imparts this kind of Supreme knowledge.  It is also said that Śiva cannot be attained without first realising Śaktī. She alone can lead one to Śiva. Śiva is inaccessible directly. Unless She chooses to impart the required Supreme knowledge, none can realise Śiva. Hence, She is called Śiva-jñāna-pradāyinī.}