r Rja Mtagi Mediation

O Loveable guru! Guide us in darkness; lead us to light with music

r Rja Mtagi Devi, who emerged out of the sugarcane bow of r Lalit, was made
the prime minister. There was a special charka (chariot) for her to ride- the Geya charka.
The chariot had seven tiers, like the seven notes in music and the charioteer was Hasanti
ymal Devi. The devatas seated around her in her chariot are manmtha with his wives
rati and preeti, his five forms and his five arrows. lso found are the sixteen virgins
(kanyakas), the eight pair of bhairavas and mtruks. The Dhanurveda (warfare deity)
took a form and presented to her the Bow called Brahma siras. She was praised with 16
names on her march to war, which is found in the ritual manuals. During the war when
Viukra engaged in magical warfare by throwing a vighna yantra, she along with Vrhi
were not affected and prayed to r Lalit to remove this obstacle. gain on the third day
of battle, she engaged with Viukra (The enemy prime minister) and severed his head
with an arrow from the above bow. Her Geya cakra was always moving in step with r
Cakra and Kiri cakra (of r Vrhi).

Mtagm bhitgm
madhumadamuditm npamldhyaven m
advn m on acelm mrkamadatilakmindurekhvatamm

karn odyat akha patrm mita madhuradr dhakayeTadtrM

dhyyet devm ukbhm ukamakhila kalrpamaycaprve

Her mantra has 98 syllables and she is meditated in the Heart cakra (anahata), along with
her aga upga, pratyaga devats and the ymal gurupduak during the early
morning- bed side rami ml mantra recitation.
The translation of the above meditative verse is: O Mtagi devi- daughter of mtaga
muni, you are adorned with jewels, with a intoxicating smile, wearing npa flowers on
your braid, holding vn a- a stringed musical instrument, adorned with red clothes,
sporting a musk mark on her forehead along with a crescent moon on her diadem,
wearing earrings of conch shells (OR palm leaves folded like an earring), bestowing on
the aspirant all his needs by her loveable glance and beautiful smile, you are green like a
parrot, and the representative of all art forms resides beside you in the form of a parrot.
We shall try to meditate on her while reciting her mantra.
Om im hrM rm im klM auh Om namo bhagavati: Imagine a small thread of
light from your muldhra cakra rising up to the anhat (heart) and blossoming into a
lotus there of 12 petals. This is found in the above verse as bhitgm-
adorned with
jewels, the same is the impact of bhagavati- one who is with bhaga i.e aisvarya which
means richness or lordship.
r mtagvari: This is an address to the deity also found in the dhyna verse as
Mtagm. Now meditate on the deity on the lotus as green in colour as said
ukbhm

Sarva jana manohari: This refers to the attraction of mind of all people. The moon is
the soothing attractive object to the mind of all persons, universally. We can meditate on
the moon on her crown .This is said as indurekhvatamm

Sarvamukha rajani; This refers to the pleasing nature of Devi with all world, living
things. Her face with an intoxicated smile will surely cause all to be pleased. Here the
intoxication means that her awareness level is not like that common ordinary people. We
can meditate on the her face with the charming, intoxicating smile as madhu mada
muditm

klM hrM rM: These are bjaks aras of the Devi -klM refers to tattva sodhana,
hrM to sva svarpnusandhna and rm immersed in divine. This can be done by
ndnusandhna, immerse of mind in harmony of music, since best instrument of musical
harmony is vna, meditate on ruby studded vna in hands of Devi, this is found as
advn m.

arva rja vaakari: This means that devi attracts all Emperors in the world. We can
see that five names hereafter will have an appendage vaakari- one who attracts. This
is secret of this mantras meanings. There can be no foe- upanis at says tmanatu
kmya arvam priyam bhavati hence all are attracted / subjugated as friends /
admirers. Meditate on the earrings made of conch shell / folded palm leaf as said in the
dhyna sloka as karn odyat akha patrm

arva trpurua vaakari: This means that devi further attracts all men and women in
this world. This not only refers to the humans also to all living beings inhabiting the
world. The Musk deer attracts its partner by the smell of musk. Simultaneously it will
also search for the source of the smell not knowing that this smell is emitted from its own
body. Meditate on the mark of musk on her forehead as said in the dhyna
verse-mrkamadatilakm.

arva dutamr
ga
vaakari: This means that devi further attracts and subjugates all
animals which have bad /evil tendencies. This not only refers to the animals but also to
the humans who have such tendencies. Parrots have a charming aspect which will attract
all and are also personification of all art forms. The subtle nature of arts will subjugate
all. Hence meditate on the parrot near her as said -mita madhuradr
dhakayeTadtrM.

arva atva vaakari: This means that devi further even attracts and subjugates all the
good natured humans /animals. Flowers have a charming aspect which will attract only
the pure good minded living things. npa as per kaTapaydi code will refer 10, which
will denote the five karmendriys, five gynendriys. lso the kea (hair) of devat is
termed as bhuvandhv which is allegoric of the universe. Thus the created universe with
the above are referred when we meditate on the braided hair with npa flowers. This will
cause the stillness in the mind which will be now drowned in the satva nature. Hence
meditate on braided hair with npa flowers as said -npa mldhya ven m

arva loka vaakari: This means that devi in all aspects will effectively attract all
living things, whether good or bad. Red colour will universally mean Love, which is all
encompassing. . Hence meditate on red garment of Devi -on a celm

amukam me vaamnaya: This refers to the subjugation of a particular person to me.

amukam is to be replaced with the name of that person. We find variations in this area in
many lineages. Some prefer sarvajanam, others trailokyam, We also find rjanam.
Since this is mantra devata is also referred as r rjamtagi and as seen from Bhrgava
rma kalpasutra rja darsannhi nyyah, the last of the above may be used. Meditate on
the smile on her face with a flow of grace to the aspirant as said in mita madhura dr
dhakaya ihTa dhtrm- The aspirants prayer is for the final anubhava- realization
that all this is Brahman.

vh auh klM im rM hrM aiM: These final svh and bjaks aras are in the
reverse order are to merge the aspirant , the deity and the universe in line with the above
thoughts.

While meditating on the above a finer structure in the various parts of the mantra was
revealed. The six dhra cakras and the sahasrra could be linked to these parts. Thus we
find sarva janamanohari corresponding to gy cakra- manas tatva, sarva mukha
rajani to muldhra- mukha refers to the earth element, sarva rja vaakari to
visuddhi- rja is number 16 as per secret code, sarvastrpurus a vaakari to
svashistna- the basic instinct attractive place, sarva dushtamrga vaakari to anhata,
since karun rasa originates from heart, sarva satva vaakari to sahsrra- (satva
pradhna guru caranravinda) the most noble gurus feet are ever present there, sarva
loka vaakari to manipuraka cakra- all world iss figuratively said to reside in the
stomach of the divine. Thus we find a veena playing method in the above sequence of the
various parts of the mantras on the spinal chord- klM hrM rM.

1. sangtayogin: sangta is music, yoga in union. She is the Devi who shows the

way to union with divine through music.

2. ym: dark hued. Devi is meditated in a dark hue, of green.

3. ymal: This is an extension of the above, here we are directed to meditate Devi

in all dark hued objects in this world, like rain bearing clouds, etc.
4. mantra nyik: The word mantra means that which transforms the person who

chants into a realm of mindless state, nyik means one who is queen skill full

in performing this deed

5. mantrin : This is an extension of the above where in we discover that the Divine

in this form is especially for this transformation Mantrin i also means a minister.

6. sacivesn: This is further light on the above name, saciva means minister and

sni is the head, so she is the prime minister in the court of r Lalitmbika-

kmevara

7. pradhne: pradhna means important, si means head, since as seen above , the

role of a prime minister as the important head in the court on advice to the

emperor , thats why r bhrgava rma in kalpasutra says about the importance

of ymal upsan as rjadarsant hi nyyah

8. ukapriy: uka means parrot and priy means fond of, Thus this points to the

parrot loving nature of this deity. Parrot signifies the Vedas / all arts which are

repetition of what is heard. Hence we may conclude that this deity is the Queen of

all art forms. From Secret code Ka Ta paydi we find su and ka are 5 and 1,

reading it will be 15 which will denote r Lalitmbika. Since ymal is fond of

and also is adored by r Lalit, this name is thus interpretated.

9. vn vat: Vna is a stringed musical instrument and she is meditated as holding a

vna. vn a is also denoting the spinal chord and the SuShuMn mraga inside it.

ymal being the devi of all the dhra cakras as seen above is vn vati.
 10. vain ik: Her skill in playing the vna is stressed here. This relates to the sdhana

guidance of the divine in the ndnusandhna. s a continuation of the above

name we can interpret that the kundalini sdhana is implied here.

11. mudrin : Mudr is the ring which bears royal sign, Lalit sahasra nama also says

mantrin i nyasta rajyadh, The rule of Lalit devis empire-smrjya is by

ymal on the power of the ring bearing the royal authorizing sign given to her

by r Lalitmbika. ll gestures which cause bliss are called mudr. This devi

being the form of bliss will mean the same.

12. priyakapriy: priyaka: a flower called priyaka , priy= fond of that flower

13. npapriy :a flower called npa , priy= fond of that flower, even in the meditative

verse we find a reference to her hair braided and having npa flowers.

14. kadambe: kadamba= a special tree called kadamba, si= she is the queen of that

tree..

15. kadambavanavsin: kadamba is a special type of tree as seen above , vana= forest

full of that type of tree; vsini= lives in that forest.

16. sadmad: sad- always, mad- intoxicated. The conscious level of the devi and

her aspirant are not like the ordinary, they are different is indicated here.

The Lalitopkhyna describes the opposite; viukra is slain by ymal Devi and vis anga
by vrhi. This may in tune with the idea in battle in the days of yore, when equals only
fight. The narration in Lalitopkhyna is by Lord Hayagrva, who took part in the battle.
He was placed in the forefront; behind him was stambhini with the rest of the army.
Recitation of Lalit sahasranma is by vaini vk devis who were on the seventh tier of
the r Cakra rja chariot, flanked with the chariots of ymal and mantrini. Hence the
difference in the narration in lalitopkhyna and sahasranma is evident from the
placement of the narrators as above, we may accept the vaini vk Devis view as clear
rather than Lord hayagrva who might have over looked or narrated within accepted
principles
a. Laghu ymal Meditation

O Lord Datta , loveable kula guru, shower your blessings

mn ikya vnmupallayantm
madalam majulavk vilm
mhendra nladyuti komalgm mtagakanym mana marmi

The above is the meditation verse (dhyna sloka) of r Laghu ymal Devi, who is the
aga devat, primary attendant, of r RjaMtagi. Laghu means easy, so this Devi is
easy to approach and confers boons on a little effort. She takes part in the war of r
Lalit with Bhandasura rides a chariot and slays kurs a, on the first day.

Her mantra in Nityotsava is im namah ucchiTa cn dli mtagi arva vaamkari

vh.

We shall try to find an identity of the meditative verse with the mantra.

mn ikya vn mupallayantm: ymal devi is mediated as playing the ruby studded

veena. Veena represents backbone and sus u mna nadi with other two (ida and pingala) are
the strings in it. Thus we find a subtle reference to Kundalini, which can be meditated as
Vgbja aim. This vowel on continuous repetition will sound like the playing of the
veena.

madalam majulavk vilm: She is meditated as in a intoxicated state, uttering

soft language . This is the vaikhari (gross) speech, which can be meditated as ucchi Ta
cn dL. Ucchis Ta also means left over after eating which here is the spoken word.

mhendra nladyti komalgm: She is meditated as of blue hued with beautiful body.
In prayogas of six types (s aTkarmas) said in tantra deity is to be meditated as blue hued
for attraction (vakaran a), so this attractive force can be seen as arva vaakar.
mtagakanym: She is addressed as daughter of sage mtaga, which can be seen in
mtagi

mana marmi: Thus above Devi is deeply meditated. Deep meditation involves a
complete identification with deity, which is main purport of mantra namah and svh.
na is negation of self represented by ma ; svh is oblation into fire which consumes
offered materials, thus we are directed to wholly involve and deeply meditate on deity
resulting in complete unification of individual consciousness with Universal
consciousness resulting in experience of unlimited bliss.
Let us now see philosophical import of slaying of asura kurs a , this name is
constructed from two words kuru and us which will mean work and indulgence. So
a workaholic is denoted here. He has no time for sdhana. Once he is initiated and starts
the sdhana, he has to find a time out of busy work schedule. The initial bliss enjoyed on
japa and puja will cause further interest and will pull him into this process. This is the
slaying of the asura by this devi.

b. Vagvdini Meditation

O Dearest Lord Datta, shower your blessings on us!!

amalakamala amth lekhin putakodyat

karayugala aroj kunda mandragaur
dhrta
aadhara khan dollai koTrapTh
bhavatu bhava bhaynm bhan~gin bhrat nah

The above is meditation verse (dhyna sloka) of r vgvdini Devi, who is the upga
devata, secondary attendant, of r Rjamtagi. Vk is the spoken word; vdana is its
delivery, or constant interactions through spoken words. In sdhana an aspirant in initial
level will have lots of doubts and misgivings. These have to be cleared with r Guru
only. Bhrgavarma also says guru vkya stradau sarvatra asamayah- dont doubt the
words of r Guru or the scriptures. In this order Gurus words have a preference over
scriptures, thus if his words are contrary to the scriptures, they have to be obeyed to the
letter and in spirit, which will only lead the seeker in the sure path of self realization.
Vagvadini takes part in the war of r Devi Lalit with Bhandasura, riding on a swan and
slays drughan a, on the third day.

Her mantra in Nityotsava is im klM auh vada vada vgvdini vh

This is an attempt to find the mantra in the dhyna sloka.

amalakamala amth lekhin putaka ; seated on a White lotus holding a pen (which
is like a iron needle) and a palm leaf book. This is the vgbhava bja im which bestows
all knowledge, the book represents stras.

udyatkarayugala aroj kunda mandra gaur; The above are held in brilliant lotus
like hands, which have a whitish jasmines flower like brilliance. This can be meditated as
klM, which is the kamarja bija bestowing all worldly comforts and pleasures. The
lotus born in muddy clay water (prthvi tatva) and its smell (gandha tatva) will represent
the worldly comforts. Jasmine will represent pleasures by its intoxicating perfume.

dhrta
aadhara khan d
olli koTrapTh: wearing a crescent moon on her crown is
meditated here, the same svarupa meaning is seen in Pars meditative verse as candra
kalvat . Hence the par bja auh can be meditated here

bhrat: This means one who shines forth, seen in the mantra as vgvdini

bhavatu bhava bhaynm bhan~gin nah: Let our fear of the worldly activities be
destroyed is the purport of this verse. The dispelling of the fear of samsra is by constant
awareness and realization of the universal consciousness. This can be achieved by the
grace of r Guru. The aspirant has to tread the path of sdhana as instructed by him,
any doubts on the path shall be asked and cleared repeatedly, till the sdhaka is sure that
he is on the right path and have the final realization. The repeated clearance is denoted by
vada vada and the final realization is by vh
Let us now see philosophical import of the slaying of asura drughan a . This asuras
name means iron hammer of a blacksmith. This will be the hardest one, and shall break
or dent other any metal pieces or things. Thus we can infer the deepest misgivings and
doubts of an aspirant personified as this asura, r Vagvadini devi being the
personification of the repeated clearance of doubts and constant vigil in the sdhana by
r Guru, which will remove these hindrance, in turn this is slaying of this asura.

c. NakuL- Mediation

Our most humble salutations to the lineage from

r Mah Kamesvara to our guru
With a prayer to dispel the darkness called ignorance
by lighting the lamp of knowledge in our minds

nakul vajradantl dhya jihvhi damini

bhakta vakrtva
janan bhvany aravat

The above is the meditation verse of NakuL, pratyaga Devi of r Rjamtagi.

During first day of war with Bhandasura, five of his commanders, named Karan ga,
Kkavsita, vajraloma, vajramukha, vajradanta ventured into battle. They created an
illusion of serpent goddess called sarpin i, who projects out a horde of snakes of different
species. r Devi Lalit brought forth r Nakul devi from her palate (upper part-
inside of mouth). r Nakul discharged aks n anakulstra ( weapon that shall produce
an Un-exhaustible horde of mongoose) which produced a horde of mongoose with
diamond like teeth. They fought and slew enemy horde of snakes. Finally she discharged
Garudstra, which swallowed illusion called sarpin i. She engaged with above
commanders in a battle and severed heads of commanders with a sword. On third day
of war, she killed visen
a.
Her mantra in Nityotsava is
O T
pidhn nakuL dantaih parivrt
pavih;
 arvayai vca hna cru mmiha vdayet

Nakula means mongoose- traditionally considered as an enemy of serpents. It is also

believed that mongoose will smear some herbal roots/ leaves on its mouth before a fight
with serpent to protect it from venom of snake.

A translation of above r g mantra: O! Nakuli devi your lips which cover teeth are
smeared with thunder-bolt like speech, you are head of all spoken words, Let my speech
here be beautiful. Here Thunder-bolt like speech is allegoric to mastery in logic and
debate. On a whole this refers to undefeated position in all debates. This is also concurred
in Lalit sahasranma phalasruti which said that Nakuli will cause undefeated position in
debates to a person who chants this sahasranma.

Kula also refers to six astral centers in central path called sus u mn ndi, called as
s aTcakras, in body. Kundalini akti- which is personified as a snake will move from
lowest cakra mldhra, piercing all five cakras above it, to reach sahasrra which is
called a-kula, not of six centers, but highest-above all.

Na-kula means nayati- kule, which means guiding through these centers. Thus we are
amazed to see revelation that this devi is devoted to continuous monitor of Kundalinis
movement- snake, on right path in form of guidance from r Guru, not allowing it to
move in a haphazard manner or getting suspended in or between cakras. This haphazard
movement or suspension in or between cakras may cause mental de-balance and other
physical ailments are only due to unqualified or undirected sdhana by aspirant. This
Kula sdhana is mainly through verbal instructions by guru, Hence this devi is
personification of his verbal directions, which continuously light way for a seeker.

This is an attempt to find mantra in dhyna sloka.

nakul aravat : We find both as an address to deity, which is also found in mantra
as nakul
vajradantl : This means diamond like teeth, mantra says O T
pidhn dantaih-
Teeth covered by lips. .

dhya jihvhi damini: This is an allegory to snake poison being bitten on opponents
tongue , this is clearly said in mantra as parivrt
pavih; aspirants lips are smeared
with thunderbolt like speech, which shall quell any objections from opponent.

bhakta vakrtva
janan : This points to source of above act of silencing of opponent,
which is from mouth of aspirant. This is referred in mantra as arvayai vca
hna The Head / lord of all speech and its source is mouth.

bhvany: Thus above devi as described is visualized by aspirant. The result of this
visualization is beautiful speech in a debate, which is denoted in mantra as cru
mmiha vdayet.

Let us now see philosophical import of slaying of all above asuras. They are
representatives of different types of people who will hinder improvement of a sdhaka in
his sdhana.
1. Karan ga: The name means a skull- empty. There fore this will point to a dull
witted person with no knowledge. He will try to confuse sdhaka by his illogical
empty arguments.
2. kkavsita: The name means breath like a crow. Crows are traditionally believed
to live long due to their lower rate of breath. This will now point to a person who
has some prnyma skills. He will suggest other ways, calling them better,
fruitful with less effort and finally will lead the sdhaka astray. Only a sure
committed belief on the gurus words and a total surrender to r Guru is the sure
way of attainment in this sdhana.
3. vajra loma, vajra mukha and vajra danta: vajra means diamond, the one of the
most hardest substance.
 A. Loma means sweat, Hence a person who believes in physical work-out i.e.
a staunch body builder. He will try to raise the kundalini by this method.
B. Mukha means the face and hence all sensory organs in it, thus we find a
person fully indulging in pleasure of the sense organs. In ancient times
there was a theory called crvka siddhnt which was like this.
C. Danta means teeth, hence speech by direct revelation. This is now a
knowledgeable adept in debates with lots of logic.
4. visen
a: Vis a is poison, en a means moon and hence mind (candra m manaso
jtah). This will now refer to persons with poisoned minds who will also try to
poison sdhakas mind with lots of data against this sdhana from smr tis and
other sources. .
Thus we find these auras are unshakeable and deeply rooted tendencies in us and also are
seen as people in our environment. Slaying / Removal of this asura / tendency will be by
r Gurus grace personified as this deity.
The following is a procedure for placement of the mantra on the teeth of sdhaka for
fullest realization of grace of this devi as per prapaca sra sra sagraha.
O- Left extreme upper molar
T- next molar
Pi- next molar
dh- next molar
n next molar
na left upper canine
ku- left upper incior
L - next incior
Da - next incior
Ntaih - next incior
Pa-right upper canine
Ri- right upper molar
Vr- next molar
t - next molar
pa- next molar
vih- right extreme upper molar

a- right extreme lower molar

rva- next molar
yai- next molar
v- next molar
ca next molar
right lower canine
S- right lower incior
na - next incior
c - next incior
ru - next incior
m-left lower canine
mi- left lower molar
ha- next molar
v - next molar
da- next molar
yet- left extreme lower molar