28.1) Prathamāvaraṇam प्रथमावरणम् - First āvaraṇa
i. Name of the āvaraṇa: Trilokyamohanacakra
ii. Bījākṣara-s of prathamāvaraṇam: अं आं सौः aṁ āṁ sauḥ
iii. Cakreśvarī: Tripurā
iv. Siddhi śakti: Animā
v. Mudra śakti: Sarvasaṁkṣobhiṇī
vi. Yoginī: Prakaṭayoginī
(There are nine yoginī-s in navāvaraṇa pūjā. Each yoginī represents one type avasthā (state of condition) which gets associated with Citśakti (Absolute Consciousness of Śiva) with a particular upādhi. Upādhi means condition or substitution. When upādhi is associated with Citśakti, the unlimited Citśakti appears as limited. As we proceed from the first āvaraṇa to the ninth āvaraṇa, the power of upādhi gradually decreases and in the ninth āvaraṇa, the worshipper enters into nirvikalpa samādhi and then experiences Her in the form of Bliss. Yoginī-s have vāsanā-s. Vāsanā means perception or residual traces of our actions retained in the mind unconsciously, also known as habit formation. These nine yoginī-s have one common vāsanā in the form of a mantra ऐं ह्रः अस्त्राय फट् aiṁ hraḥ astrāya phaṭ. Typically, this mantra is meant for purification of body. Yoginī-s who remain in the form of above mantra or who act through the above mantra purifies different vāsanā-s embedded in our mind. ऐं (aiṁ) signifies the four Vedas; technically this bīja refers to Brahman (contextually it is Śiva). ह्रः is known as astra bīja (astra means missile or weapon). Here knowledge of Advaita is referred as astra, which acts in destruction dualistic knowledge. Therefore, worshiping yoginī-s at the end of each āvaraṇa leads to successive stages of liberation. Apart from the above, yoginī-s make masculine and feminine energies unite to cause creation.)
vii. Number of śakti-s in the āvaraṇa: Twenty eight.
viii. Pūjā procedure:
4 अं आं सौः॥ त्रैलोक्यमोहनचक्राय नमः॥4 aṁ āṁ sauḥ || trailokyamohanacakrāya namaḥ ||
There are three walls in this āvaraṇa and totally there are 28 śakti-s in this āvaraṇa. These 28 śakti-s are marked as 1 to 28 in the above image and are correspondingly numbered below. The worship is neither clockwise nor anticlockwise. Therefore, sufficient care should be taken to worship these śakti-s in their respective places marked in the image. The number in the image and the number mentioned below refer to the abode and name of each śakti. Both pūjanaṁ and tarpanaṁ should be done for each śakti.
First wall or outermost covering:
(4 represents om aiṁ hrīṁ śrīṁ (ॐ ऐं ह्रीं श्रीं); aṁ āṁ sauḥ (अं आं सौः) are the bījākṣara-s of Cakreśvarī Tripurā. Apart from these seven bījākṣara-s, one bījākṣara is prefixed before the name of each śakti. Thus there will eight bījākṣara-s prefixed to each śakti. Example à om (1) - aiṁ (2) - hrīṁ (3) - śrīṁ (4) - aṁ (5) - āṁ (6) sauḥ (7) aṁ (8) - aṇimāsiddhi śrī pādukāṁ pūjayāmi tarpayāmi namaḥ. Though the first seven bījākṣara-s will remain the same, the eight one will modify according to the respective śakti-s.
1. 4 aṁ āṁ sauḥ aṁ aṇimāsiddhi śrī pādukāṁ pūjayāmi tarpayāmi namaḥ || 4 अं आं सौः अं अणिमासिद्धि श्री पादुकां पूजयामि तर्पयामि नमः॥
2. 4 aṁ āṁ sauḥ laṁ laghimāsiddhi spptn || 4 अं आं सौः लं लघिमासिद्धि spptn ||
3. 4 aṁ āṁ sauḥ maṁ mahimāsiddhi spptn || 4 अं आं सौः मं महिमासिद्धि spptn ||
4. 4 aṁ āṁ sauḥ īṁ īśitavasiddhi spptn || 4 अं आं सौः ईं ईशितवसिद्धि spptn ||
5. 4 aṁ āṁ sauḥ vaṁ vaśitasiddhi spptn || 4 अं आं सौः वं वशितसिद्धि spptn ||
6. 4 aṁ āṁ sauḥ paṁ prākāmyasiddhi spptn || 4 अं आं सौः पं प्राकाम्यसिद्धि spptn ||
7. 4 aṁ āṁ sauḥ bhuṁ bhuktisiddhi spptn || 4 अं आं सौः भुं भुक्तिसिद्धि spptn ||
8. 4 aṁ āṁ sauḥ iṁ icchāsiddhi spptn || 4 अं आं सौः इं इच्छासिद्धि spptn ||
9. 4 aṁ āṁ sauḥ paṁ prāptisiddhi spptn || 4 अं आं सौः पं प्राप्तिसिद्धि spptn ||
10. 4 aṁ āṁ sauḥ saṁ sarvakāmasiddhi spptn || 4 अं आं सौः सं सर्वकामसिद्धि spptn ||
Second wall or middle covering:
11. 4 aṁ āṁ sauḥ āṁ brāhmīmātṛ spptn || 4 अं आं सौः आं ब्राह्मीमातृ spptn ||
12. 4 aṁ āṁ sauḥ īṁ māheśvarimātṛ spptn || 4 अं आं सौः ईं माहेश्वरिमातृ spptn ||
13. 4 aṁ āṁ sauḥ ūṁ kaumārīmātṛ spptn || 4 अं आं सौः ऊं कौमारीमातृ spptn ||
14. 4 aṁ āṁ sauḥ ṝṁ vaiṣṇavīmātṛ spptn || 4 अं आं सौः ॠं वैष्णवीमातृ spptn ||
15. 4 aṁ āṁ sauḥ ḹṁ vārāhīmātṛ spptn || 4 अं आं सौः ॡं वाराहीमातृ spptn ||
16. 4 aṁ āṁ sauḥ aiṁ māhendrīmātṛ 4 spptn || 4 अं आं सौः ऐं माहेन्द्रीमातृ spptn ||
17. 4 aṁ āṁ sauḥ auṁ cāmuṇḍāmātṛ spptn || 4 अं आं सौः औं चामुण्डामातृ spptn ||
18. 4 aṁ āṁ sauḥ aḥ mahālakṣmīmātṛ spptn || 4 अं आं सौः अः महालक्ष्मीमातृ spptn ||
Third wall or the innermost covering:
19. 4 aṁ āṁ sauḥ drāṁ sarvasaṅkṣobhiṇī mudraśakti spptn || 4 अं आं सौः द्रां सर्वसङ्क्षोभिणी मुद्रशक्ति spptn ||
20. 4 aṁ āṁ sauḥ drīṁ sarvavidrāviṇī mudraśakti spptn || 4 अं आं सौः द्रीं सर्वविद्राविणी मुद्रशक्ति spptn ||
21. 4 aṁ āṁ sauḥ klīṁ sarvākarṣiṇī mudraśakti spptn || 4 अं आं सौः क्लीं सर्वाकर्षिणी मुद्रशक्ति spptn ||
22. 4 aṁ āṁ sauḥ blūṁ sarvavaśaṅkarī mudraśakti spptn || 4 अं आं सौः ब्लूं सर्ववशङ्करी मुद्रशक्ति spptn ||
23. 4 aṁ āṁ sauḥ saḥ sarvonmādinī mudraśakti spptn || 4 अं आं सौः सः सर्वोन्मादिनी मुद्रशक्ति spptn ||
24. 4 aṁ āṁ sauḥ kroṁ sarvamāhāṅkuśā mudraśakti spptn || 4 अं आं सौः क्रों सर्वमाहाङ्कुशा मुद्रशक्ति spptn ||
25. 4 aṁ āṁ sauḥ hskhphreṁ sarvakhecarī mudraśakti spptn || 4 अं आं सौः ह्स्ख्फ्रें सर्वखेचरी मुद्रशक्ति spptn ||
26. 4 aṁ āṁ sauḥ hsauḥ sarvabīja mudraśakti spptn || 4 अं आं सौः ह्सौः सर्वबीज मुद्रशक्ति spptn ||
27. 4 aṁ āṁ sauḥ aiṁ sarvayooni mudraśakti spptn || 4 अं आं सौः ऐं सर्वयोनि मुद्रशक्ति spptn ||
28. 4 aṁ āṁ sauḥ hsraiṁ hsklrīṁ hsrauḥ sarvatrikhaṇḍā mudraśakti spptn || 4 अं आं सौः ह्स्रैं ह्स्क्ल्रीं ह्स्रौः सर्वत्रिखण्डा मुद्रशक्ति spptn ||
{After completing the worship of āvaraṇa śakti-s (devi-s), Cakreśvarī, Siddhi devi, Mudrāśakti (the concerned mudra to be shown here) and Lalitāmbikā are worshiped jointly, known as samaṣṭi pūjā and severally. At the end of this worship, dhūpaṁ, dīpaṁ, naivedya and nīrājana are offered. After offering nīrājana, worship of first āvaraṇa is submitted to Lalitāmbikā. Lalitāmbikā along with the Yoginī is worshiped at the end of each āvaraṇa. Finally, Lalitāmbikā is worshiped with yoni mudra by submitting the first āvaraṇa pūjā to Her with reverence. The same sequence of these eight pūjā-s/rituals is applicable to all the nine āvaraṇa-s.}
The following is known as samaṣṭi pūjā. After reciting this mantra, offer flowers on Śri Cakra. There is no tarpaṇaṁ here.
1. एताः प्रकटयोगिन्यः त्रैलोक्यमोहने चक्रे स-मुद्राः स्-सिद्धयः सायुधाः स-शक्तयः स-वाहनाः स-परिवाराः सर्वोपचारैः संपूजिताः सन्तर्पिताः सन्तुष्टाः सन्तु नमः॥
etāḥ prakaṭayoginyaḥ trailokyamohane cakre sa-mudrāḥ s-siddhayaḥ sāyudhāḥ sa-śaktayaḥ sa-vāhanāḥ sa-parivārāḥ sarvopacāraiḥ saṁpūjitāḥ santarpitāḥ santuṣṭāḥ santu namaḥ ||
2. 4 अं आं सौः त्रिपुराचक्रेश्वरी spptn || 4 aṁ āṁ sauḥ tripurācakreśvarī spptn ||
3. 4 अं अणिमासिद्धि spptn || 4 aṁ aṇimāsiddhi spptn ||
4. 4 द्रां सर्वसंक्षोभिणी मुराशक्ति spptn || 4 drāṁ sarvasaṁkṣobhiṇī murāśakti spptn ||
Now recite drāṁ and show sarvasaṁkṣobhiṇī mudra.
(pūjanaṁ and tarpaṇaṁ for 5 below is to be done three times by repeating the mantra three times)
5. 4 – मूलं (Pañcadaśī or Ṣoḍaśī) - श्रीललिता महात्रिपुरसुन्दरी पराभट्टारिका spptn |
4 - mūlaṁ (Pañcadaśī or Ṣoḍaśī) Śrīlalitā Mahātripurasundarī Parābhaṭṭārikā spptn ||
6. dhūpaṁ, dīpaṁ, naivedya and nīrājana to be done now.
7. 4 आभीष्टसिद्धिं मे देहि शरणागतवत्सले।
भक्त्या समर्पये तुभ्यं प्रथमावरणार्चनम्॥
4 ābhīṣṭasiddhiṁ me dehi śaraṇāgatavatsale |
bhaktyā samarpaye tubhyaṁ prathamāvaraṇārcanam ||
(Now take a drop of sāmānya arghya in uttaraṇi (it is important that sāmānya arghya should not be moved from its place) and offer to Her left hand)
8. There is no pūjanaṁ and tarpaṇaṁ here. She is to be worshiped with yoni mudra.
4 प्रकटयोगिनी मयूखायै प्रथमावरण देवतासहितायै श्रीललिता महात्रिपुर्सुन्दरी पराभट्टरिकायै नमः ||
4 prakaṭayoginī mayūkhāyai prathamāvaraṇa devatāsahitāyai śrīlalitā mahātripursundarī parābhaṭṭarikāyai namaḥ ||
(Now we have to worship Her with yoni mudra)
This concludes the worship of the first āvaraṇa.
* Preparation of karpūravīṭikā: saffron, cardamom, clove, camphor, kastūri, nutmeg and mace or myristica fragrans or jātipattrī (arillus of the nut also known as myristica officinalis). The ingredients are finely powdered and mixed with powdered sugar candy. Refer Lalithā Sahasranāma 26 - Karpūravīṭikāmodha-samākarṣi-digantarā.
ADDITIONAL INFORMATION:
1. For each āvaraṇa, there is a Carnatic music composition by Muthuswami Dikshitar and these compositions are known as navāvaraṇa kīrtana-s. Whenever time permits, these songs are sung at the end of each āvaraṇa. A video for the first āvaraṇa is available in the link below.
2. Learning mudra-s is available in the following link.
Avijit Poddar
September 15, 2013 11:19 AM
When first telling mantra in English it is aim hrim shrim but in ddevanagari it became am hrim shrim.
pranam
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MANBLUNDER
September 15, 2013 11:27 AM
Thank you. I have corrected this.
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Aum Ravi
September 15, 2013 03:00 PM
I would like to disclose some secrets associated with Trailokyamohana chakra. Before that following additions/corrections may be considered.
bhaktyā samarpaye tubhyaṁ prathamāvaraṇārcanam ||
how this puja is to be offered to Srimata?. Here is the importance of samanyargha. This puja should be offered with samanyargha to the devis vaamahasta. This is important to note.
Here neither tarpanam nor pujanam is there. Only namaskaram with yoni mudra.
Some secrets associated with Trailokyamohana chakra:
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MANBLUNDER
September 15, 2013 05:03 PM
Thank you and I have made the suggested corrections in the article.
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daniel
March 11, 2015 04:53 PM
Namaste
what is the meaning of phreṁ in hskhphreṁ
Thank you !
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MANBLUNDER
March 11, 2015 06:23 PM
I tried to decipher Gurupādukā mantra which is explained here. This is only my stretch of imagination, except for the meaning of bīja-s. There should be better explanations and I request scholars to share their views on om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ hskhphreṁ hasakṣamalavarayūṁ. This interpretation is in way authentic and according to me, it serves the purpose of understanding Gurupādukā mantra. There are enough opportunities to make further advancement on this interpretation, which can be published here, so that all of us can benefit.
om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ hskhphreṁ hasakṣamalavarayūṁ
ॐ ऐं ह्रीं श्रीं ऐं क्लीं सौः ह्स्ख्फ्रें हसक्षमलवरयूं
ॐ is praṇava. The next three bīja-s are known as tritātri and the next three are Bālā mantra bīja-s. Tritātri is also known as vimarśa praṇava. These seven bīja-s are by default added to most of the mantras in navāvaraṇa nyāsa-s.
The next part of the mantra is as follows:
hskhphreṁ hasakṣamalavarayūṁ ह्स्ख्फ्रें हसक्षमलवरयूं and this can be split into twelve bīja-s like this.
h s kh phreṁ h s kṣ m l v r yūṁ ह् स् ख् फ्रें ह् स् क्ष् म् ल् व् र् यूं
h refers to Śiva and s refers to Śakti. kh and phreṁ together form a single bīja khphreṁ, which conveys the following. kh refers to ākāśa, which technically conveys the expansion of Consciousness (arising out of ha and sa, the two previous bīja-s). The next alphabet ph means vibrancy of Consciousness, possibly referring to Vimarśa Śakti. The next alphabet is r which is Agni bīja. The Consciousness (Prakāśa or Śiva) that was diffused through Vimarśa Śakti (svātantrya śakti) cause first action towards world process and this is initiated by agni bīja. This world process takes place through next bīja e (inverted triangle, conveying kāmakalā (īṁ). Three sides of this triangle have three śakti-s, icchā, jñāna and kriyā. Finally ṁ and it is the bindu, which is nothing but Śiva, into which the whole creation is absorbed (for individual soul, it is liberation and for the universe it is annihilation).
Next is h s kṣ m l v r yūṁ (hasakṣamalavarayūṁ). In this there are five bīja-s that represent five principal elements and they are l, h, y, r and v, representing earth, ākāśa, air, fire and water. Bīja s refers to bestowal. What is bestowed is pañcabhūta-s, as without pañcabhūta- survival is not possible. Further pañcabhūta-s originate from Śiva (Brahman) according to Taittirīya Upaniṣad. At this point, there are three more alphabets, s, kṣ and m. s means vitality (energy), kṣ refers to protection and m refers to fulfillment of desires of disciples, probably referring to the transformation of spiritual knowledge and energy from Guru to his disciple. Thus hasakṣamalavarayūṁ establishes a relationship between Śiva and Guru. This also confirms “svarūpa nirūpaṇa” of Guru. Svarūpa nirūpaṇa means determination of form of Guru, who is not different from Śiva. Guru is not only in the form of Śiva, but also acts like Śiva, which is expressed through the word “hetave”, which means ‘for a cause’. The cause of initiation (purpose of initiation) by a Guru is always to liberate his disciple form saṁsāra (transmigration).
I would like to reiterate that this interpretation is not authentic and all are welcome to offer their views, suggestions and requisite modifications.
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daniel
March 11, 2015 06:55 PM
thank you very much!
is it possible to put "prem" in place of "phreṁ"
(seen on various website)
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MANBLUNDER
March 11, 2015 07:55 PM
No. It is second फ pha. First प pa is not to be used.
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daniel
March 13, 2015 02:44 AM
Thank you
Namaste
what is the difference in Devanagari Roman between ṃ and ṁ and when do you put them ?
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MANBLUNDER
March 13, 2015 01:06 PM
Both are same. Let us take the word अंश aṁśa. This is one way or writing in IAST.Another method is aṃśa अंश. Sanskrit letter does not change but IAST font changes because of two different software.
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daniel
March 14, 2015 07:09 PM
Namaste
what is the difference between the o or au in Sanskrit vowels vibrated with ṁ or ng and OM or AUM ?
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MANBLUNDER
March 14, 2015 07:51 PM
O in Sanskrit is ओ. Vowels vibrate with ṁ, which is the union of nāda and bindu or union of Shiva and Shakti. While pronouncing ॐ, ṁ should be elongated as much as possible by exhaling slowly through both the nostrils. When we observe the stillness between two recitations, we will moving closer to the Self within.
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Jayanth Chandramouli
September 16, 2015 10:12 PM
Then this would be as potent as Maha Shodashi as this paduka contains most of the bijas that we can find in Maha Shodashi and in addition we also have phrem (usually used with KamakalaKali mantras) and also is more intricately arranged with additional bija's.
Based on the above interpretation this alone can be used for practice?
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MANBLUNDER
September 16, 2015 10:22 PM
This is not possible. In Mahāṣoḍaśī, the placement of bijas are important. Entire Pañcadaśī is encased (sampuṭīkaraṇa) between the first line which is reversed in the last line. Hence, Mahāṣoḍaśī is considered as the Supreme mantra.
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daniel
March 15, 2016 04:23 AM
Thank you very Much !
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