Since ancient times, it has been a common practice to install a Shri Yantra (or Chakra) at the gate of all Hindu temples. This Yantra is said to possess the powers to remove all negative vibrations and energies from the environment. Meditating on the Shri Yantra and worship of Goddess Lakshmi (the goddess of wealth & prosperity) harmonizes and optimizes all the four legitimate goals in our life.
- Pursuit of Dharma (Vocation)
- Pursuit of Wealth (Artha)
- Pursuit of Sensual Pleasures (Kama)
- Pursuit of Salvation (Moksha)
The Shri Yantra is said to be the most powerful geometrical Yantra for peace & prosperity. Its design is based on intersection of nine triangles. Four of these triangles are pointing upward and five downward. The four upward pointing triangles are Shiva triangle (Yang forces) and five downward pointing triangles are Shakti or Durga triangles (Yin forces). A combination of these nine triangles makes Shri Yantra the most dynamic of all Yantras.
What does the Shri Yantra do?
The Shri Yantra has the powers to remove all negative vibrations and energies from the environment. Installing a Shri Yantra in one’s home or at the place of work will protect the person from all Vastu deficiencies (referred to as the Fengshui distortions by the Chinese) It purifies the environment and it helps creating wealth and prosperity, not only for the individual, but also in the entire environment surrounding the individual.
The Geometry of the Shri Yantra
The Shri Yantra is constructed with nine triangles – four pointing upwards and five pointing downwards – it is the symbol of balance and the static state. The imbalance is deliberately introduced in the construction of Shri Yantra in the form of the 9th triangle, which makes the Yantra dynamic and powerful, symbolizing increasing prosperity and wealth. Shri Yantra is the only asymmetric geometric Yantra, but the beauty of it is that visually, it will appear symmetrical. Shri Yantra usually represents the body of goddess Tripurasundari but some scriptures refer to it as the navel of the Divine Mother from which the entire universe is created. Shri Yantra is also known as the Yantra of the cosmos. It is constructed on the sameo principles as the human organism is created. Just as the body has nine Chakras (Psychic centers), so too does the Shri Yantra.
I- Bhupur (TRAILOKYAMOHANA CHAKRAM): All geometrical Yantras reside on Bhupur, the square with four gates is also known as “Trailokya Mohana Chakram”, the point that attracts the three Lokas (places) the physical, astral and the celestial. Bhupur is the seat of the Yantra – the dwelling place of Shakti, representing the grass material phenomenon – in which Shakti dwells as long as cycle of creation and preservations lasts.
Bhupur consists of three concentric enclosures made from parallel straight lines. The outer line is the home for ten Siddhis, namely Anima, Laghima, Mahima, Isitva, Vasitwa, Prapti, Prakamya, Bhukti, Iccha, and Sarva Kaama. All these ten Sidhis are depicted red in colour, have four hand, are armed with Chintamani, Kapaalam, Trident and Siddhyanjanam and are very compassionate.
The middle line of Bhupur is the home for the 8 matas, namely, Brahmi, Maheswari, Kaumari, Vaishnavi, Varahi, Mahendri, Chamunda, and Mahalakshmi. They have similar powers as generally attributed to their male counterparts and also are armed similarly.
The innermost enclosure of Bhupur has 10 Mudradevatas, namely, SarvaSamkshobhini, SarvaVidravini, Sarvaakarshini, Sarvavasamkari, Sarvonmadini, SarvaMahankusha, Sarvakheshari, SarvaBija, SarvaYoni, and Sarvatrikhanda. They are embodiment of all Mantras. Sarvasamkhsobhini is the Mudradevata of the entire Trailokyamohanachakram.
Thus the Trailokyamohana Chakram is the outermost of Sri Chakram, and has 28 (Siddhi / Mata / Mudradevata), and is represented by the formless Prakata Yogini. The Trailokya Mohana Chakram is worshipped in the form “Aim Hrim Srim Amam Souhu Etah Prakata Yoginyah Trailokyamohana Chakre. Om Aim Hrim Srim Parijaata gunadhikya padabjayai namaha”. The Siddhis and devis are to be worshipped by a prayer to each one, for example, to the Devi representing Anima / Brahmi, it would be “Aim Hrim Srim Amam Souhu Anima Sidhaye Namaha” or for any of the Devi, it would be “Aim Hrim Srim Amam Souhu Brahmi Maatai Namaha” or “Aim Hrim Srim Amam Souhu Sarvasamkshobhini mudradevyai Namaha As I am not certain which order these Siddhi / Maata / Mudradevata have to be worshipped.
Regarding the eight Sidhis, we can have the following explanations:
Minuteness – anima. This is the power which the yogi possesses to become as small as an atom, to identify himself with the smallest part of the universe, knowing the self in that atom to be one with himself. This is due to the fact that the anima mundi, or soul of the world, is universally spread throughout all aspects of divine life. Anima also means you know the subtlest of things around you and just by mere will, you can make yourself appear very small to everyone. Or you can become so subtle that you can enter into the dreams of people and guide them or if you misuse the power, you can misguide them, which is dangerous. Or even though all the doors to a room are locked and the walls are solid, by assuming a subtle form, you are able to penetrate those walls and doors. So anima means very subtle, to be atomic in size or to assume the minutest form with which you could go anywhere you like.
Magnitude – mahima. This is the power to expand one’s consciousness and thus enter into the greater whole as well as into the lesser part. Mahima means to be very, very, very heavy. These are only the surface meanings. There are so many other celestial meanings to these most practical powers, which come to you.
Gravity – garima. This concerns weight and mass and deals with the law of gravity, which is an aspect of the Law of Attraction. Garima is to be able to assume a mountainous size, which means your form, appears colossal, mountainous or cosmic.
Lightness – Laghima. This is the power underlying the phenomenon of levitation. It is the capacity of the adept to offset the attractive force of the planet and to leave the earth. It is the opposite of the third siddhi. Laghima means to be very light. By practice of the mantra, no matter how weighty you are, you have the power to make your entire system very light, like cotton or flower petals. That is the secret of levitation and reaching anywhere.
The attainment of the objective – prapti. This is the capacity of the yogi to achieve his goal, to extend his realization to any locality or to reach anything or any place he desires. It will be apparent that this will have an application on all the planes in the three worlds, as indeed all the siddhis have. Prapti means that whatever you wish for, either for yourself or for others, immediately you obtain the same.
Irresistible will – prakamya. This is sometimes described as sovereignty, and it is that driving irresistible force found in every adept, which bring about the fruition of his plans, the attainment of his desires, and the completion of his impulses. It is this quality which is the distinguishing characteristic of the black and the white magician alike. It necessarily demonstrates with greatest force on that plane in the three worlds which reflects the will aspect of divinity, the mental plane. All the elements obey this force of will as used by the yogin. Prakamya means, among other things, that if a soul is not resurrected, that is, it is caught somewhere in the astral worlds, it is visible to you, and you can use that prakamya power to send that soul to a higher dimension. Or if someone is asking for help in conquering the prarabdha karma, the incurable karma, and he remembers the guru, the guru is able to cure that karma and see that the person is healed, restored to his health or pristine purity or lifted from any fall and raised to a higher height. With prakamya, you even have the power to create new dimensions or to ask a special favor from God for certain souls for their enlightenment. This applies not only for individual wishes, but for the collective wishes of mankind.
Creative power – Ishitva. This concerns the power of the adept to deal with the elements in their five forms and produce with them objective realities, and thus to create on the physical plane. Ishitva means lordship. You are the lord of your senses, the lord of your mind. It means you conquer and wherever you go, that lordship is there. That is why you call Jesus ‘Lord Jesus,’ or Krishna ‘Lord Krishna.” Often these powers come to a social, political or religious leader and all too often, we see how this power is misused. You have to develop humility and remember that God alone is Lord. If you allow the ego to operate this siddhi, then definitely there will be brainwashing and the killing of the spirit of others. You must be very careful to remain humble. All great Masters fall on their knees when this siddhi manifests and pray again to the Almighty to bless them with humility. “Blessed are the poor in spirit …” it is said, “for theirs is the kingdom of heaven.” Otherwise, you will get lordship over certain things, such as continents or wealth, etc., but you’ll lose the Kingdom.
The power to command – vasitva. The magician as he controls the elemental forces of nature, utilizes this power and it is the basis of mantra yoga, the yoga of sound or of the creative word. Creative power, the seventh siddhi, concerns the elements and their vitalizing, so that they become “effective causes;” this siddhi, the eighth, concerns the power of the Word to drive the building forces of nature into coherent activity so that forms are produced. It also means attraction. Wherever you go, you are the magnet, the centre of attraction. You attract everything–all the angels, all the human beings, all the species–towards you.
Out of the 100 stanzas of Soundarya Lahari, some 28 are also associated with the above Siddhi, Maata / Mudradevata. Here again, I am not sure which of the 28, and so I am not making any suggestion!
II- Shodashdal (SARVAASAPARIPURAKA CHAKRAM): Within Bhupur, there are three circles, which are only to keep a separation between it and the next Chakram, the Sarvaasaparipuraka Chakram. This ring of sixteen lotus petals, the final outer ring of the Yantra is also known as “Sarvaashaparipuraka Chakra”. This is the point of fulfilling all our hopes and desires, of materialising all kinds of expectations. It is the final wish fulfilling Chakra.
The sixteen petals are the seats of sixteen Shaktidevatas. The Shaktis work through five Elements, ten Indriyas and one Mind, thus, Kaama, Buddhi, Ahankaara, Shabda, Rupa, Rasa, Gandha, Chitta, Dhairya, Smruti, Nama, Beeja, Atmaa, Amruta, and Sareera – The sixteen tools that are represented by the sixteen petals. The corresponding devatas are, Kamaakarshini Devi, Budhyaakarshini Devi, Ahamkaraakarshini Devi, Shabdaakarshini Devi, Sparshaakarshini Devi, Rupaakarshini Devi, Rasaakarshini Devi, Gandhaakarshini Devi, Chittaakarshini Devi, Dhairyaakarshini Devi, Smrutyaakarshini Devi, Namaakarshini Devi, Bijaakarshini Devi, Atmaakarshini Devi, Amrutaakarshini Devi, and Sariraakarshini Devi. These devataas are of the colour of Corals, and radiate a bright smile, four-handed, three-eyed and armed with Bow, Arrows, Sword and Shield. The presiding Mudradevata of this Chakram is Sarvavidravini. We start our meditation from this outer ring of sixteen petals where we first create before seeking divine grace to fulfill all our desires.
The Sarvaasaparipuraka Chakram: The enclosure is worshipped as Gupta Yogini as “Aim Hrim Srim Aim Klim Souhu Etah Gupta Yoginyah Sarvasa Paripuraka Chakre. Om Aim Hrim Srim Chakraraja Mahayantra Madhya vartayai Namaha”. Each of the devis could be worshiped in the general form: “Aim Hrim Srim Aim Klim Souhu Kamaakarshini devyai namaha” etc.
Just as in the case of the 28 Siddhi / Maata / Mudradevatas of the Trailokya Mohana Chakram, 16 of the stanzas of Soundarya Lahari are also associated with the yoginis described here.
III- Ashtadal (SARVA SAMKSHOBANA CHAKRA): The inner ring of eight-louse petals is also known as Sarva Samkshobana Chakra. These petals symbolize the seat of eight goddesses. Their functions are Vachan (Speech) , Adaan (Transaction), Gaman (Departure), Visarg (Transcendence), Ananda (Bliss), Upadan (Giving), Upeksha (Neglect), The eight petals symbolize Rupa (Form), Rasa (Taste), Gandha (Smell), Sparsha (Touch), Shabda (Sound), Nada (Primordial Sound), Prakriti (Primordial nature) and Purusha (The self). The corresponding devataas are Anangakusuma Devi, Anangamekhala Devi, Anangamadana Devi, Anangamadanatura Devi, Anagarekha Devi, Anagavegini Devi, Anangankusha Devi, and Anangamalini Devi.
This is the superset of our complete human existence. Meditation on this Chakra harmonizes the complete human existence in all its manifestation. They are also red in colour, with bows of sugar-cane, and arrows of flowers, and capable of defeating anybody. They derive their strength from Kaamadev. The Mudraadevi of this chakram is Sarvaakarshini Devi. Sarvasamkshobhana Chakram is represented by Guptatara Yogini, worshipped as “Aim Hrim Srim Hrim Klim Souhu Etah Guptatara Yoginyah Sarva Samkshobhana Chakre. Om Aim Hrim Srim Sahasra Surya Samyukta prakashayai Namaha”. The Devis can be worshiped like: “Aim Hrim Srim Hrim Klim Souhu Anangakusuma devyai Namaha”.
As in the previous cases, eight of the shlokas of Soundarya lahari are associated with these eight devis.
IV- Chaturdashar (SARVASAUBHAGYADAYAKA CHAKRA): The group of fourteen outermost triangles or Shaktis is also known as ‘SarvaSaubhagyadayaka Chakra’. This means the divine grace, which allows us to take control of our destiny or fortune. Thes fourteen Shaktis reside in manas (mind), buddhi (intellect), chitta (being), ahankara (ego or self consciousness), and the 10 Indriyas. The Devis of this Chakram are Sarvasamkshobhini Devi, Sarvavidravini Devi, Sarvaakarshini Devi, Sarvaakladini Devi, Sarvasammohini Devi, Sarvastambhini Devi, Sarvajrumbhini Devi, Sarvavasamkari Devi, Sarvaranjini Devi, Sarvonmadini Devi, Sarvarthasadhini Devi, Sarvasampathipurani Devi, Sarvamantramayi Devi, and Sarvadwandwakshayamkari Devi. They are collectively known as Sampradaaya Yoginis and have their hair bound as a single bunch, have four hands armed with Bow Arrows, Sword and a Shield named Vanhichakram. This creates the complete synthesis – and we are blessed with “Divine Grace” to create the destiny that we desire in this life. The Sarvasaubhagyadayaka Chakram is with 14 devis. The entire chakram is represented by Sampradaya Yogini, worshipped as “Aim Hrim Srim Haim Haklim Hasouhu Etah Sampradaya Yoginyah Sarvasaubhagyadayaka Chakre. Om Aim Hrim Srim Sahasra Rati Soundarya Sariraya Namo Namaha”. The ten devis can be worshipped in the form: “Aim Hrim Srim Haim Haklim Hasouhu Sarvasamkshobhinyai Namaha”.
Again, fourteen of the shlokas of soundarya lahari are associated with these Sampradaaya yoginis.
V- Bahiradashaaram (SARVAARTHASADHAKA CHAKRA): The group of ten outer triangles known as the Bahiradasharam is also known as “Sarvaarthasadhaka Chakra”- the point of realization of all desires. This Chakra gives one the power to realize what one wants – whatever gives meaning to one’s life. It removes all impediments to pursue wealth or Artha in this life. In the ten triangles reside ten Yonis or Shaktis (Energy points). These Shakties regulates the ten Pranaas or life forces in human organism. It is through Pranaas that everything becomes alive and full of meaningful (Artha). Meditation on this Chakra helps one get control over Pranaas which in turn gives control over mind. The mind works through ten Indriyas (five organs of action and five organ of senses). The sense organs make the outside world meaningful and the organs of the action provide the skill to obtain the objects of desire and satisfy the senses. These shaktis are Sarvasidhiprada Devi, Sarvasampathprada Devi, Sarvapriyamkari Devi, Sarvamangalakaarini Devi, Sarvakamaprada Devi, Sarvadukhavimochini Devi, Sarvamrtyuprasamani Devi, Sarvavighnanivarini Devi, Sarvangasundari Devi, and Sarvasoubhagyadayini Devi. They are responsible with providing their respective siddhis to the worshipers. They have a clear complection, and armed with Parasu (Axe), Paasam (Rope), and Ghantamani (Bell). These shaktis are collectively known as Kulottirna Yoginis. The mudradevi of the Sarvaarthasaadhaka Chakram is Sarvonmadini.
Sarvaarthasadhaka Chakram manifests ten devis. The enclosure is represented by Kulottirna Yogini, worshipped as “Aim Hrim Srim Hsaim Hsklim Hsouhu Etah Kulottirna Yoginyah Sarvarthasadhaka chakre. Om Aim Hrim Srim Srishodashakshari Mantra Madhyakayai Namaha”. The ten devis can be worshipped in the form: “Aim Hrim Srim Hsaim Hsklim Hsouhu Sarvadukhavimochani devyai Namaha”, etc.
Ten of the shlokas of Soundarya Lahari are associated with these ten devis.
VI- Antardashaaram (SARVARAKSHAAKARA CHAKRA): The group of ten inner triangles, the Antardashaaram is known as “SarvaRakshaakara Chakra”- the all-round protector. Protection is achieved not from the outside but from within – through inner discipline. The ten triangles represent all the five organs of action and the five organs of sense, known as the Indiryas. By controlling these ten Indriyas one creates an inner protective shield from all external stimuli. Within the ten triangles, are seated the ten Yonis, representing the ten body fires or functions. The deities on this chakra are Sarvajna, Sarvasakti, Sarvaishvaryaprada, Sarvajnanamayi, Sarvavyadhivinasini, Sarvaadharaswarupa, Sarvapaapahara, Sarvanandamayi, Sarvarakshaswaroopni, and Sarepsitaphalaprada. These shaktis have four hands in which they all have Lightning, Spear, Mace and Chakra as weapons. They are very fair in colour and brilliance. They are commonly called Nigarbha Yoginis and the Mudradevi of this chakra is Sarvamahaamkusa.
Meditation on this group of 10 triangles regulates these 10 body functions and helps one become the master of the five organs of actions and five organs of senses – providing full internal protection. Sarvarakshakara Chakram is with 10 devis. The Chakram is represented by Nigarbha Yogini, worshipped as “Aim Hrim Srim Klim Blem Etah Nigarbha Yoginyah Sarvarakshakara Chakre. Om Aim Hrim Srim Mahesha Yukta Natana Tatparayai Namo Namaha”. The devis can be worshipped in the form “Aim Hrim Srim Klim Blem Sarvajna Devyai Namaha”
As shown earlier, ten of the Shlokas of Soundarya Lahari are devoted to these ten devis.
VII- Ashtar (SARVAROGAHARA CHAKRA): Ashtar is the group of eight triangles, is also known as “Sarva Rogahara Chakra” which means destroyer of all disease or disturbance of ease. The 8 triangles, in fact symbolize the 8 implements or weapons held by Kameshwar and Kameshwari to destroy all diseases. The 8 triangles of Ashtar and one central Trikona – these 9 triangles are called the “Navdwar Chakra” – the foundation stone of the phenomenal world. Meditation on the Ashtar, Trikona and Bindu gives protection, power, bliss and takes away all kinds of spiritual, mental and physical ailments. These eight Vagdevataas are bright with colour of Ashoka Flowers, and have in their four hands Bow, Arrows, Book and Veena. the Theydevataas are also theauthor of They are collectively called Rahasya Yoginis. Tripuraasiddha is the Keeper of this Chakra and its Mudradevi is Sarvakhechari.
Vasini Vagdevatadevi – worshipped as “Aim Hrim Srim Hrim Srim Souhu amam im eem um uum arum aruum alum aluum em aim om oum ah am arbum Vasini Vagdevatayai Namaha” Thus Vasini Vagdevata represents all vowels of the alphabet. Incidentally, the Rshis of Lalita Sahasranamam are the same Vagdevatas.
Kameshwari Vagdevatadevi- worshipped as “Aim hrim srim hrim souhu kam kham gam gham gnam khlrim kameshvari Vagdevatayai Namaha” (This is the “kavargam” or group of consonents)
Modini Vagdevatadevi- worshipped as “Aim hrim srim hrim souhu cham chham jam jham njam Nablim Modini Vagdevatayai Namaha” (This is the “chavargam” or group of consonents)
Vimala Vagdevatadevi- worshipped as “Aim hrim srim hrim souhu tam tham dam dham nam ylum Vimala Vagdevatayai Namaha” (This is the “Tavargam” or group of consonents)
Aruna Vagdevatadevi- worshipped as “Aim hrim srim hrim souhu tam tham dam dham nam jmrim ArunaVagdevatayai Namaha” (This is the “thavargam” or group of consonents)
Jayaini Vagdevatadevi- worshipped as “Aim hrim srim hrim souhu pam pham bam bham mam Hsluyum Jayaini Vagdevatayai Namaha” (This is the “pavargam” or group of consonents)
Sarveshwari Vagdevatadevi- worshipped as “Aim hrim srim hrim souhu yam ram lam vam jhmrym Sarveshvari Vagdevatayai Namaha” (The group of consonents ya, ra, la, va)
Kaulini Vagdevatadevi- worshipped as “Aim hrim srim hrim souhu sam sham sam ham lam zham ksmrim Kaulini Vagdevatayai Namaha” (The group of consonents sa, sha, sa, ha and la)
Sarvarogahara Chakram with its eight devis, represented by Rahasya Yogini, worshipped as “Aim Hrim Srim Hrim Srim Souhu Etah Rahasya Yoginyah Sarvarogahara Chakre. Om Aim Hrim Srim Ashesha Dushta Danuja sudanayai Namo Namaha”.
These eight Vagdevatas are also worshipped through the eight shlokas of Soundarya Lahari.
VIII- Trikona (SHARVASIDDHIPRADA CHAKRA): The Trikona is also known as the “Sharva Siddhiprada Chakra” which means the point of eternal enlightenment and powers. It is the main triangle where the Bindu is located. This triangle is created when the Bindu manifests itself, in all its radiance. The three goddesses, Mahakameshwari, Mahavajreswari and Mahabhagamalini represent the three sides of the triangle. They manifest the three Gunas or characteristics of all living beings. (Sattva, Rajash, Tamash). The Trikona is also seen as a Yoni (female genital organ), the primordial self with all three Gunas. These three Gunas, namely, Jagriti (the waking state), Swapna (the dream state), and Sushupti (the state of deep slumber), represent the three states of consciousness: They have, as weapons Bow, Arrows, Alcoholic beverage, pomegranate fruit, Sword, Shield, Naagapasa (Rope of Snakes) and Ghantamani (Bell) in their eight hands They are collectively called Atirahasya Yoginis. The ruler of this Chakra is Tripurambika and the Mudradevi is Sarvabija. Meditation on Trikona helps one to exercise the powers of consciousness.
Sarvasidhiprada Chakram with its three devis. The deity representing this chakram is Atirahasya Yogini, worshipped as “Aim Hrim Srim Hsraim Haskrim Hsrouhu Etah Atirahasya Yoginyah Sarvasidhiprada Chakre. Om Aim Hrim Sumabaneshu Kodanda Manditayai Namo Namaha”.
Mahakameshwari Devi – worshipped in the form “Aim Hrim Srim Hsraim Haskrim Hsrouhu ka ei la hrim Vama Rajoguna ichcha sakti Kameshvarayai namaha. Sri ichchashakti sri padukam pujayami tarpayami namaha”
Mahavajreshwari Devi- worshipped in the form “Aim Hrim Srim Hsraim Haskrim Hsrouhu ha sa ka la hrim jyeshta Sattva guna jnanashakti Vajreshvarayai namaha. Sri jnanashakti sri padukam pujayami tarpayami namaha”
Mahabhagamalini Devi- worshipped in the form “Aim Hrim Srim Hsraim Hasklim Hsrouhu sa ka la hrim Roudri Tamo Guna Kriyashakti Bhagamalinyai namaha. Sri Kriyashakti sri padukam pujayami tarpayami namaha”
Three shlokas of Soundarya Lahari are also devoted to these three mahadevis.
IX- Bindu (SARVAANANDAMAYA CHAKRAM): The point inside the central triangle and the center of the Yantra is also known as the “Sarva Anandamaya Chakra”, which means the point of all-encompassing bliss. The point is the seed of the entire universe, the supreme consciousness and is beyond time and space. At this point, Mahakaameshwar (the lord of Kama or Desire) and the mother of entire universe Kameshwari (the Energy of the desire for the final union) remain ever united. The final act of meditation is to concentrate on the Bindu, the symbol of eternal union of Lord Shiva and his consort, Parvati, the symbol of shakti (power/energy).
Sarvanandamaya Chakram: It has one devi. The yogini representing this Chakram is Parapara Rahasya yogini – worshipped in the form “Aim Hrim Srim ka e i la hrim ha sa ka la hrim sa ka la hrim Lalita Sri Maha Chakreshvari Sri Padukam pujayami tarpayami namaha. Aim Sarva yonimudra pradarsya”. Srirajarajeshwari Devi- worshipped in the form “Aim Hrim Srim ka e i la hrim ha sa ka la hrim sa ka la hrim Sri Sri Lalitambika Sri Sahasrakshi Sri Rajarajeshvari Sri Padukam pujayami tarpayami namaha”.
Shree Lalitambika Shree Rajarajeshwari, as Chakreshwari, is worshipped through the remaining three of the shlokas of Soundarya Lahari.
Soundarya Lahari: Sri Shankaraacharya’s Soundarya Lahari is in two parts, Ananda Lahari (Shlokas 1 to 41 and Soundarya Lahari (Shlokas 42 to 100). Just as Sri Chakra is the ultimate in mysticism, the 100 Shlokas of Soundarya Lahari are considered to possess many mystical properties, and can result in attainment of all the worldly desires! The way in which these shlokas have to be used has not been presented here, but in almost all cases, it involves usage of the specific shlokas along with recitation of some mantras (and of course offerings of lamps, flowers, etc.).
The following has been taken from http://www.soundaryalaharishloka.in/2009/01/home.html
01 Shivah shakthya yukto yadi bhavati shaktah prabhavitum
Na chedevam devo na khalu kusalah spanditumapi;
Atas tvam aradhyam Hari-Hara-Virinchadibhir api
Pranantum stotum vaa katham akrta-punyah prabhavati
02 Taniyamsam pamsum tava carana-pankeruha-bhavam
Virincih sanchinvan virachayati lokan avikalam;
Vahaty evam Shaurih katham api sahasrena shirasaam
Harah samksudy’ainam bhajati bhajati bhasito’ddhalama-vidhim.
03 Avidyanam antas-timira-mihira-dweeppa-nagari
Jadanam chaitanya-stabaka-makaranda-sruti jhari
Daridranam cinta-mani-gunanika janma-jaladhau
Nimadhanam damshtra mura-ripu-varahasya bhavati.
04 Tvad anyah paanibhyam abhaya-varado daivataganah
Tvam eka n’aivasi prakatita-var’abhityabhinaya;
Bhayat tratum datum phalam api cha vancha samadhikam
Saranye lokanam tava hi charanaveva nipunav.
05 Haris tvam aradhya pranata-jana-saubhagya-jananim
Pura nari bhutva Pura-ripum api ksobham anayat;
Smaro’pi tvam natva rati-nayana-lehyena vapusha
Muninam apyantah prabhavati hi mohaya mahatam.
06 Dhanun paushpam maurvi madhu-kara-mayi pancha visikha
Vasantaha samanto Malaya-marud ayodhana-rathah;
Tatha’py ekah sarvam Himagiri-suthe kam api kripaam
Apangat te labdhva jagadidam Anango vijayate.
07 Kvanat-kanchi-dama kari-kalabha-kumbha-stana-nata
Pariksheena madhye parinata-sarachandra-vadana;
Dhanur banan pasam srinim api dadhana karatalaii
Purastad astam noh Pura-mathitur aho-purushika.
08 Sudha-sindhor madhye sura-vitapi-vati parivrte
Mani-dweepe nipo’pavana-vathi chintamani-grhe;
Shivaakare manche Parama-Shiva-paryanka-nilayam
Bhajanti tvam dhanyah katichana chid-ananda-laharim.
09 Mahim muladhare kamapi manipure huthavaham
Sthitham svadhistane hridi marutamakasam upari;
Mano’pi bhruu-madhye sakalamapi bhittva kula-patham
Sahasrare padme saha rahasi patyaa viharase.
10 Sudha-dhara-sarais carana-yugalanta vigalitaih
Prapancham sinchanti punarapi ras’amnaya-mahasah;
Avapya svam bhumim bhujaga-nibham adhyusta-valayam
Svam atmanam krtva svapishi kulakunde kuharini
11 Chaturbhih shri-kantaih shiva-yuvatibhih panchabhir api
Prabhinnabhih sambhor navabhir api mula-prakrthibhih;
Tri-rekhabhih sardham tava sarana-konah parinatah
12 Tvadiyam saundaryam Tuhina-giri-kanye tulayitum
Kavindrah kalpante katham api Virinchi-prabhrutayah;
Yadaloka’utsukyad amara-lalana yanti manasa
Tapobhir dus-prapam api girisa-sayujya-padavim.
13 Naram varshiyamsam nayana virasam narmasu jadam,
Thava panga loke pathitha manudhavanthi sathasa
Gala dweni bhandha kuch kalasa visthrutha sichaya
Hatath thrudyath kanchyho vigalidha dhukoola yuva thaya.
14 Ksitau sat-panchasad dvi-samadhika-panchasadudake
Hutase dva-sastis chatur-adhika-panchasad anile;
Divi dvih-shatrimsan manasi cha chatuh-sashtir iti ye
Mayukhastesham athyupari tava padambuja yugam.
15 Saraj-jyotsna-shuddham sasi-yuta-jata-juta-makutam
Sakrn na thva nathva katham iva sathaam sannidadhate
16 Kavindranam chetah-kamala-vana-baal’atapa-ruchim
Bhajante ye santah katichid arunameva bhavatim;
Virinchi-preyasyas tarunatara sringara-lahari-
Gabhirabhi vagbhir vidadhati satam ranjanamami.
17 Savitribhir vacham Chasi-mani-sila-bhanga-rucibhir
Vasiny’adyabhis tvam saha janani samchintayati yah;
Sa karta kavyanam bhavati mahatam bhangi-rucibhih
Vacobhi vagdevi-vadana-kamal’amoda madhuraii.
18 Thanuschayabhi sthe tharuna-tharuni –srisarinibhi
Divam sarva-murvi-marunimani magnam smaranthi ya
Bhavanthasya thrasya-dhwana-harina shaleena nayana
Sahervasya vasya kathikathi na geervana Ganika
19 Mukham bindun kruthva kucha yuga mada sthasya thadha dho
Harardha dhyayedhyo haramamahishi the manmathakalam
Sa sadhya samkshebham nayathi vanitha inyathiladhu
Thrilokimapyasu bramayathi ravindu sthana yugam.
20 Kirantim angebhyah kirana-nikurumba’mrta-rasam
Hrdi tvam adhatte hima-kara-sila murthimiva yah;
Sa sarpanam darpam samayati sakuntadhipa iva
Jvara-plustan drshtya sukhayati sudhadhara-siraya.
21 Tatil-lekha-thanvim thapana-sasi-vaisvanara-mayim
Nishannam shannam apy upari kamalanam tava kalaam;
Maha-padma tavyam mrdita-mala-mayena manasa
Mahantah pasyanto dadhati parama’hlada-laharim.
22 Bhavani tvam daase mayi vitara drishtim sakarunam
Iti sthotum vanchan kadhayati Bhavani tvam iti yah;
Tadaiva tvam tasmai disasi nija-sayujya-padavim
23 Tvaya hrithva vamam vapur aparitripthena manasa
Sarir’ardham sambhor aparam api sankhe hritham abhut;
Yad ethat tvadrupam sakalam arunabham trinayanam
Kuchabhyam anamram kutila-sadi-chuudala-makutam.
24 Jagat suthe dhata harir avati rudrah kshapayate
Tiraskurvan etat svam api vapurisastirayati;
Sada-purvah sarvam tad idamanugrhnati cha Shiva-
Stavajnam aalambya kshana-chalitayor bhru-latikayoh.
25 Trayanam devanam thri-guna-janitanam tava Sive
Bhavet puja puja tava charanayor ya virachita;
Tatha hi tvat-pado’dvahana-mani-pithasya nikate
Sthita hy’ete sasvan mukulita-karottamsa-makuta
26 Virincih panchatvam vrajati harir apnoti virathim
Vinasam kinaso bhajati dhanado yati nighanam;
Vitandri mahendri vithathir api sammeelita-drsa
Maha-samhare smin viharati sati tvat-patirasau.
27 Japo jalpah shilpam sakalam api mudra-virachana
Gatih pradaksinya-kramanam asanady’ahuti-vidhih;
Pranamah samvesah sukham akilam atmarpana-drsa
Saparya-paryayas tava bhavatu yan me vilasitam.
28 Sudham apy asvadya pratibhaya-jaraa-mrtyu-harinim
Vipadyante visve Vidhi-Satamakhadya divishadah;
Karalam yat ksvelam kabalitavatah kaala-kalana
Na Sambhos tan-mulam tava janani tadanka-mahima.
29 Kiritam vairincham parihara purah kaitabha bhidah
Katore kotire skalasi jahi jambhari-makutam;
Pranamreshwateshu prasabha mupayatasya bhavanam
Bhavasy’abhyutthane tava parijanoktir vijayate.
30 Sva-deh’odbhutabhir ghrnibhir animadyabhir abhito
Nishevye nitye tvamahamiti sada bhavayati yah;
Kim-ascharyam tasya tri-nayana-samrddhim trinayato
Maha-samvartagnir virchayati nirajana-vidhim.
31 Cautuh-shashtya tantraih sakalam atisamdhaya bhuvanam
Sthitas tat-tat-siddhi-prasava-para-tantraih pasupatih;
Punas tvan-nirbandhad akhila-purusarth’aika ghatana-
Svatantram te tantram khsiti-talam avatitaradidam.
32 Sivah saktih kamah kshitir atha ravih sithakiranah
Smaro hamsah sakrastadanu cha para-mara-harayah;
Amee hrllekhabhis tisrbhir avasanesu ghatitha
Bhajante varnaste tava janani nam’avayavatham.
33 Smaram yonim lakshmim trithayam idam adau tava manor
Nidhay’aike nitye niravadhi-maha-bhoga-rasikah;
Bhajanti tvam chintamani-guna-nibaddh’aksha-valayah
Sivagnau juhvantah surabhi-ghrta-dhara’huti-sataih.
34 Sariram twam sambhoh sasi-mihira-vakshoruha-yugam
Tav’atmanam manye bhagavati nav’ atmanam anagham;
Atah seshah seshityayam ubhaya-saadharana taya
Sthitah sambandho vaam samarasa-parananda-parayoh.
35 Manas tvam vyoma tvam marud asi marut saarathir asi
Tvam aastvam bhoomis tvayi parinathayam na hi param;
Tvam eva svatmanam parinamayithum visva-vapusha
Chidanand’aakaram Shiva-yuvati-bhaavena bibhrushe.
36 Tavaagna chakrastham thapana shakthi koti dhyudhidharam,
Param shambhum vande parimilitha –paarswa parachitha
Yamaradhyan bhakthya ravi sasi suchinama vishaye
Niraalokeloke nivasathi hi bhalokha bhuvane
37 Vishuddhou the shuddha sphatika visadham vyoma janakam
Shivam seve devimapi siva samana vyavasitham
Yayo kaanthya sasi kirana saaroopya sarane
Vidhoo thantha dwarvantha vilamathi chakoriva jagathi
38 Samunmeelath samvithkamala makarandhaika rasikam
Bhaje hamsadwandham kimapi mahatham maanasacharam
Yadhalapaa dhashtadasa gunitha vidhyaparinathi
Yadadhathe doshad gunamakhila madhbhaya paya eva
39 Thava swadhishtane huthavahamadhishtaya niratham
Thameede sarvatha janani mahathim tham cha samayam
Yadhaloke lokan dhahathi mahasi krodha kalithe
Dhayardhra ya drushti sishiramupacharam rachayathi
40 Thatithwantham shakthya thimira paree pandhi sphuranaya
Sphuranna na rathnabharana pareenedwendra dhanusham
Thava syamam megham kamapi manipooraika sharanam
Nisheve varshantham haramihira thaptham thribhuvanam.
41 Thavadhare mole saha samayaya lasyaparaya
Navathmanam manye navarasa maha thandava natam
Ubhabhya Methabhyamudaya vidhi muddhisya dhayaya
Sanadhabyam jagne janaka jananimatha jagathidam.
42 Gathair manikyatvam gagana-manibhih-sandraghatitham.
Kiritam te haimam himagiri-suthe kirthayathi yah;
Sa nideyascchaya-cchurana-sabalam chandra-sakalam
Dhanuh saunasiram kim iti na nibadhnati dhishanam.
43 Dhunotu dhvaantam nas tulita-dalit’endivara-vanam
Ghana-snigdha-slakshnam chikura-nikurumbham thava sive;
Yadhiyam saurabhyam sahajamupalabdhum sumanaso
Vasanthyasmin manye vala-madhana-vaati-vitapinam.
44 Tanothu kshemam nas tava vadhana-saundarya lahari
Vahanti sinduram prabala-kabari-bhara-thimira-
Dvisham brindair bandi-krtham iva navin’arka kiranam;
45 Aralaih swabhavyadalikalabha-sasribhiralakaih
Paritham the vakhtram parihasati pankheruha-ruchim;
Dara-smere yasmin dasana-ruchi-kinjalka-ruchire
Sugandhau madhyanti Smara-dahana-chaksur-madhu-lihah.
46 Lalatam lavanya-dyuthi-vimalamaabhati tava yath
Dvithiyam tan manye makuta-ghatitham chandra-sakalam;
Viparyasa-nyasad ubhayam api sambhuya cha mithah
Sudhalepa-syutih pareenamati raka-himakarah.
47 Bhruvau bhugne kinchit bhuvana-bhaya-bhanga-vyasanini
Tvadhiye nethrabhyam madhukara-ruchibhyam dhrita-gunam;
Dhanur manye savye’tara-kara-grhitam rathipateh
Prakoshte mushtau ca sthagayati nigudha’ntharam ume
48 Ahah sute savyam tava nayanam ark’athmakathaya
Triyamam vamam the srujati rajani-nayakataya;
Trithiya the drishtir dhara-dhalita-hemambuja-ruchih
Samadhatte sandhyam divasa-nisayor antara-charim
49 Vishala kalyani sphuta-ruchir ayodhya kuvalayaih
Kripa-dhara-dhara kimapi madhur’a bhogavatika;
Avanthi drishtis the bahu-nagara-vistara-vijaya
Dhruvam tattan-nama-vyavaharana-yogya vijayate
50 Kavinam sandharbha-sthabaka-makarandh’aika-rasikam
Amunchantau drshtva tava nava-ras’asvada tharalau-
Asuya-samsargadhalika-nayanam kinchid arunam.
51 Shive sringarardhra tad-ithara-jane kutsana-paraa
Sarosha Gangayam Girisa-charite’vismayavathi;
Har’ahibhyo bhita sarasi-ruha-saubhagya-janani
Sakhishu smera the mayi janani dristih sakaruna.
52 Gathe karnabhyarnam garutha iva pakshmani dhadhati.
Puraam bhetthus chitta-prasama-rasa-vidhravana-phale;
Ime nethre gothra-dhara-pathi-kulottamsa-kalike
53 Vibhaktha-traivarnyam vyatikaritha-lila’njanathaya
Vibhati tvan-netra-trithayam idam Isana-dayite;
Punah strashtum devan Druhina-Hari-Rudran uparatan
Rajah sattvam vibhrat thama ithi gunanam trayam iva.
54 Pavithrikarthum nah pasupathi-paradheena-hridhaye
Daya-mithrair nethrair aruna-dhavala-syama ruchibhih;
Nadah sono ganga tapana-tanay’eti dhruvamamum
Trayanam tirthanam upanayasi sambhedam anagham.
55 Nimesh’onmeshabhyam pralayam udayam yaati jagati
Tave’ty ahuh santho Dharani-dhara-raajanya-thanaye;
Tvad-unmeshaj jatham jagad idham asesham pralyatah
Pari-trathum sankhe parihruta-nimeshas tava drusah.
56 Tav’aparne karne-japa-nayana-paisunya-chakita
Niliyante thoye niyatham animeshah sapharikah;
Iyam cha srir baddhasc-chada-puta-kavaiam kuvalayam
Jahati pratyupe nisi cha vighatayya pravisathi.
57 Drisa draghiyasya dhara-dhalita-nilotpala-rucha
Dhaviyamsam dhinam snapaya kripaya mam api Sive;
Anenayam dhanyo bhavathi na cha the hanir iyata
Vane va harmye va sama-kara-nipaatho himakarah
58 Araalam the paali-yugalam aga-rajanya-thanaye
Na kesham adhatte kusuma-shara-kodhanda kuthukam;
Tiraschino yathra sravana-patham ullanghya vilasann-
Apaanga-vyasango disati sara-sandhana-dhisanam.
59 Sphurad-ganddabhoga-prathiphalitha-thatanka yugalam
Chatus-chakram manye thava mukham idam manmatha-ratham;
Yam-aruhya druhyaty avani-ratham arkendhu-charanam
Mahaviro marah pramatha-pathaye sajjitavate.
60 Sarasvatyah sukthir amrutha-lahari-kaushala-harih
Pibanthyah Sarvani Sravana-chuluk abhyam aviralam;
Jhanatkarais taraih prati-vachanam achashta iva te.
61 Asau naasa-vamsas tuhina-girivamsa-dhvajapati
Thvadhiyo nedhiyah phalatu phalam asmakam uchitam;
Vahathy anthar muktah sisira-kara-nisvasa galitham
Samruddhya yat tasam bahir api cha mukta-mani-dharah.
62 Prakrithya’rakthayas thava sudhati dantha-cchada-ruchaih
Pravakshye saadrisyam janayathu phalam vidhruma-latha;
Na bimbam tad-bimba-prathiphalana-raagad arunitham
Thulam adhya’rodhum katham iva bhilajjetha kalaya.
63 Smitha-jyothsna-jalam thava vadana-chandrasya pibatham
Chakoranam asid athi-rasataya chanchu-jadima;
Athas the sithamsor amrtha-laharim amla-ruchayah
Pibanthi svacchhandam nisi nisi bhrusam kaanjika-dhiya.
64 Avishrantam pathyur guna-gana-katha’mridana-japa
Japa-pushpasc-chaya thava janani jihva jayathi saa;
Yad-agrasinayah sphatika-drishad-acchac-chavi mayi
Sarasvathya murthih parinamati manikya-vapusha.
65 Rane jithva’daithyan apahrutha-sirastraih kavachibhir
Viliyanthe maatas tava vadana-tambula-kabalah.
66 Vipanchya gayanthi vividham apadhanam Pasupathea
Thvay’arabdhe vakthum chalita-sirasa sadhuvachane;
Tadhiyair madhuryair apalapitha-tantri-kala-ravam
Nijaam vinam vani nichulayati cholena nibhrutham.
67 Karagrena sprustam thuhina-girina vatsalathaya
Girisen’odasthama muhur adhara-pan’akulataya;
Kara-grahyam sambhor mukha-mukura-vrintham Giri-sute
Kadham-karam bramas thava chubukam aupamya-rahitham.
68 Bhujasleshan nithyam Pura-damayituh kantaka-vathi
Tava griva dhatte mukha-kamalanaala-sriyam iyam;
Svatah swetha kaalaagaru-bahula-jambala-malina
Mrinali-lalithyam vahati yadadho hara-lathika.
69 Gale rekhas thisro gathi-gamaka-gith’aika nipune
Thrayanam gramanam sthithi-niyama-seemana iva the.
70 Mrinali-mridhvinam thava bhuja-lathanam chatasrinam
Chaturbhih saundaryam Sarasija-bhavah stauthi vadanaih;
Nakhebhyah samtrasyan prathama-madhanadandhaka-ripo
Chaturnam sirshanam samam abhaya-hasth’arapana-dhiya.
71 Nakhanam uddyotai nava-nalina-ragam vihasatham
Karanam te kantim kathaya kathayamah katham Ume;
Kayachid va samyam bhajatu kalaya hanta kamalam
72 Samam devi skanda dwipa vadana peetham sthanayugam
Thavedham na khedham harathu sathatham prasnutha mukham
Yada loakakhya sankha kulitha hridayo hasa janaka
Swa kumbhou herambha parisrusathi hasthena jhhaddithi
73 Amuu theey vakshoja vamrutharasa manikhya kuthupou
Na sadhehaspatho nagapathi pathake manasi na
Pibhanthou thow yasma dhavadhitha bhadusangha rasikou
Kumara vadhyapi dwiradhavadhana krouncha dhalanou
74 Bahathyambha sthamberam dhanuja kumbha prakrithibhi
Samaarabhdham muktha mamibhi ramalam haara lathikam
Kuchabhogo bhimbhadara ruchibhi rathna saabhalitham
Prathapa vyamishram puradamayithu keerthimiva thee
75 Twa stanyam manye dharanidhara kanye hridhayatha
Paya paraabhaara parivahathi saaraswathamiva
Dhayavathya dhattham dravida sisu raaswadhya thava yat
Kaveenam proudana majani kamaniya kavayitha
76 Hara krodha jwalaavalibhir avaleedena vapusha
Gabhire thee nabhisarasi kruthasangho manasija
Samuthasthou thasmath achalathanaye dhoomalathika
Janastham janithe thava janani romaavalirithi
77 Yadhethath kalindhi thanu thara ngaa kruthi shive
Krushe mahye kinchid janani thawa yadbhathi sudheeyam
Vimardha –dhanyonyam kuchakalasayo –ranthara gatham
Thanu bhootham vyoma pravishadhiva nabhim kuharinim
78 Sthiro gangavartha sthana mukula romaa vali latha
Kalaabhalam kundam kusuma sara thejo hutha bhuja
Rathe leelamgaram kimapi thava nabhir giri suthe
Bhila dwaram siddhe rgirisa nayananam vijayathe
79 Nisargha ksheenasya sthana thata bharena klamajusho
Namanmurthe narree thilaka sanakaii –sthrutayatha eva
Chiram thee Madhyasya thruthitha thatini theera tharuna
Samavasthaa sthemno bhavathu kusalam sailathanaye
80 Kuchou sadhya swidhya-sthata =ghatitha koorpasabhidurou
Kasnthou dhormule kanaka kalasabhou kalayatha
Thava thrathum bhangadhalamithi valagnam thanubhava
Thridha naddham devi trivali lavalovallibhiriva
81 Guruthvam vistharam ksithidharapathi paravathy nijaath
Nithambha Dhhachhidhya twayi harana roopena nidhadhe
Athasthe vistheerno guruyamasesham vasumathim
Nithambha =praabhara sthagayathi lagutwam nayathi cha
82 Karrendranam sundan kanaka kadhali kaadapatali
Umabhamurubhyam –mubhayamapi nirjithya bhavathi
Savrithabhyam pathyu pranathikatinabham giri suthe
Vidhigne janubhysm vibhudha karikumbha dwayamasi
83 Paraa jenu rudhram dwigunasara garbhoy girisuthe
Nishanghou Unghe thee vishamavishikho bhada –maakrutha
Yadagre drishyanthe dasa satra phalaa paadayugali
Nakhagrachadhyan sura makuta sanayika nishitha
84 Sruthinam murdhano dadhati thava yau sekharathaya
Mama’py etau Matah sirasi dayaya dhehi charanau;
Yayoh paadhyam paathah Pasupathi-jata-juta-thatini
Yayor larksha-lakshmir aruna-Hari-chudamani-ruchih
85 Namo vakam broomo nayana ramaneeyaya padayo
Thavasmai dwandhaya sphuta ruchi rasalaktha kavathe
Asooyathyantham yadhamihananaaya spruhyathe
Passonamisana pramadhavana kamkhelitharave
86 Mrisha krithva gothra skhalana matha vailakshya namitham
Lalate bhartharam charana kamala thadayathi thee
Chiradantha salyam dhahanakritha –munmilee thavatha
Thula koti kkana kilikilith –meesana ripuna
87 Himani-hanthavyam hima-giri-nivas’aika-chaturau
Nisayam nidranam nisi charama-bhaghe cha visadau;
Varam laksmi-pathram sriyam ati srijanthau samayinam
Sarojam thvad-padau janani jayatas chitram iha kim.
88 Padham the kirhtinam prapadham apadham Devi vipadham
Katham nitham sadbhih kutina-kamati-karpara-thulam;
Katham vaa bahubhyam upayamana-kaale purabhida
Yad adhaya nyastham drshadi daya-manena manasa.
89 Nakhair naka-sthrinam kara-kamala-samkocha sasibhi
Tarunam dhivyanam hasata iva te chandi charanau;
Phalani svah-sthebhyah kisalaya-karagrena dhadhatam
Daridhrebhyo bhadraam sriyam anisam ahnaya dhadhatau.
90 Dhadhane dinebhyah sriyam anisam asaanusadhrusim
Amandham saundharya-prakara-makarandham vikirathi;
Tav’asmin mandhara-sthabhaka-subhage yatu charane
Nimajjan majjivah karana-charanah sat-charanathaam.
91 Pada-nyasa-kreeda-parichayam iv’arabdhu-manasah
Skhalanthas the khelam bhavana-kala-hamsa na jahati;
Atas tesham siksham subhaga-mani-manjira-ranitha-
Chchalad achakshanam charana-kamalam charu-charite.
92 Gataas the mancathvam Druhina-Hari-Rudr’eshavara-bhrutah
Tvadhiyanam bhasaam prati-phalana-rag’arunathaya
Sariri srungaro rasa iva dhrisam dhogdhi kuthukam.
93 Araala kesheshu prakruthi-saralaa manda-hasithe
Sireeshabha chite drushad upala-sobha kucha-thate;
Bhrusam thanvi madhye pruthur urasijh’aroha-vishaye
Jagat trathum sambhor jayahti karuna kaachid aruna.
94 Kalankah kasthuri rajani-kara-bimbham jalamayam
Kalabhih karpurair marakatha-karandam nibiditam;
Athas thvad-bhogena prahti-dinam idam riktha-kuharam
Vidhir bhuyo bhuyo nibidayathi nunam thava krithe.
95 Pur’arather antah-puram asi thathas thvach-charanayoh
Saparya-maryadha tharala-karananam asulabha;
Thatha hy’ethe neetah sathamukha-mukhah siddhim athulam
Thava dvar’opantha-sthithibhir anim’adyabhir amarah.
96 Kalathram vaidhathram kathi kathi bhajante na kavayah
Sriyo devyah ko va na bhavati pathih kairapi dhanaih;
Mahadevam hithva thava sathi sathinam acharame
Kuchabhyam aasangah kuravaka-tharor apyasulabhah.
97 Giram aahur devim Druhina-gruhinim agaamavidho
Hareh pathnim padhmam Hara-sahacharim adhri-thanayam;
Thuriya kapi thvam dhuradhigama-niseema-mahima
Maha-maya visvam bhramayasi parabhrahma mahishi.
98 Kadha kaale mathah kathaya kalith’alakthaka-rasam
Pibheyam vidyarthi thava charana-nirnejana-jalam;
Prakrithya mukhanam api cha kavitha-karanathaya
Kadha dhathe vani-mukha-kamala-thambula-rasatham.
99 Saraswathya lakshmya vidhi hari sapathno viharathe
Rathe pathivrithyam sidhilayathi ramyena vapusha
Chiram jivannehva kshapathi pasu pasa vyathikara
Paranandabhikhyam rasayathi rasam twadjanavaan.
100 Pradhipa-jvalabhir dhivasa-kara-neerajana-vidhih
Sudha-suthes chandropala-jala-lavair arghya-rachana;
Svakiyair ambhobhih salila-nidhi-sauhitya karanam
Tvadiyabhir vagbhis thava janani vacham stutir iyam.