The first Avaranam - Kamalamba samrakshathu maam -- Ananda Bhairavi -- thisra thriputa

Sri Chakram

In Hinduism worship consists of external and internal aspects of which the external worship consists of symbols as follows:=
1) Many images of deities are cast in human forms
2) By utterances of Sanskrit alphabets in the form of Manthraas in respect of each deity.
3) In tantric forms geometric representations are made and these are worshipped with Mudraas or hand gestures.

This is especially practised in Shakthi worship and Srichakra worship is foremost among them.
Srichakra is worshipped in the form of Shiva-Shakthi. There are nine triangles around a small circle in the centre called Bindu. The Bindu denotes the union of Shiva and Shakthi. Around the Bindu there are four upward triangles representing Lord Shiva, and five downward triangles representing Shakthi.
These nine triangles constitute the fundamental principles of the body, the microcosm and the universe, the macrocosm.

The elements in the body viz.bone, marrow, semen, prana and the jivathma denote the principle of  Shiva. Skin, blood, flesh, brain and bone form shakthi tatwa or principle.
On the cosmic front i.e in the universe, earth, water, fire, air and ether form Shakthi principle.Maya, knowledge, Maheshwara and Sadashiva relate to Shiva principle.

Thus Srichakra denotes both the combination of Shiva and Shakthi in both the microcosm the body and macrocosm the universe.
The triangles are surrounded by first a circle with eight lotus petals and another one with sixteen lotus petals.
Surrounding this are three lines of circles known as thrivalaya, and a rectangular enclosure of three lines Bhupura with entries on four sides.

Sri Kamalamba Navavaranam almost indicates the journey of self towards its realization. Symbolically each Avaranam is like a veil or sheath which has to be lifted and entered. Before reaching the inner core there are about eight  Avaranas to be crossed and the ninth Avaranam is the ultimate realisation of bliss.

As the Navavaranams are preceded by three dhyana kirthanas on Bala Ganapathy, Bala Muruga and

Sri Kamalamba for the successful completion of each avarana from the first to the ninth, the ninth Avarana is followed by a mangala kirthanam in Sri Ragam in a benedictory note for the  protection of the devotee.

Each Avaranam is composed by Dikshithar in a single case (vibhakthi) of sanskrit grammer i.e from prathama (first) to the sapthami (seventh) and the eighth Avarana is in sambodanam (addressing case). The ninth Avarana is composed in all the vibhakthis and in total there are eleven kirthanams in eleven ragas.

The Navavarana kirthanas truly reflect Sri Dikshithar's proficiency in sanskrit, his mastery of various ragas in carnatic music and his complete knowledge of Srichakra and its various Avaranas as a Srividya upasaka.

By singing these kirthanas with diction and devotion, with right musical notes one is said to have completed the navavarana puja.

Pallavi :=

Kamalaamba samrakshathu maam hridh kamala nagara nivaasini := May Kamalaamba protect me, She who is the one residing in the lotus town of my heart. Literally Thiruvarur is known as Kamala Nagara, but Dikshithar as a follower of Samayachara emphasises through his words that the attainment of self realization after traversing the nine sheaths viz. Avaranas starts right  from here, within our body.

Anu Pallavi :=

Sumanasaaraadhithaabja mukhi sundara mana priyakara sakhi := As the noble souls among the devotees worship Devi, Her countenance shows a lotus like exhilaration and She is the beloved companion of Lord Shiva, the most beautiful among gods.

Kamalajaananda bodha sukhi kantha thaara panjara shuki := Since kamalaja denotes Brahma, Devi revels in the blissfulness of sat, chit, ananda
(existence, knowledge, bliss) i.e Brahmaananda. She is further compared to the female parrot caught in the cage of pranava or omkaara. She is the one who is bound by the primordial sound of AUM. Pranava means "humming" the primal sound. This can be heard by each one of us through one's nervous system like a thousand vinas playing at a distance. it is a strong inner experience held by yogins with great reverence.

Charanam :=







Thrlokya Mohana Chakram

Thripuraadi chakreshwari aNimadi sidheeshwari := The chakra in the first aavarana is named Tripura. There are three lines in the square enclosures. It is also known as Bhupura.The outer line signifies the ten sidhdhies starting from anima.These are anima (atomicity); laghima(lightness); mahima(mightiness); ishithwa (power over others); vashithwa (attraction over others); prakaamya (taking the desired form); bhukthi (enjoyment of power); ichchaa ( will to accomplish desires); praapthi ( attainment); sarva kaama(power to fulfill desires). These are the powers one could obtain in the starting of Srichakra meditation. The real aspirant never craves for such powers and he moves on to the next step.
The middle line deals with "maatrukaas" the manthra associated deities.They are Brahmi, Maheshwari,
Kaumari,Vaishnavi, Vaaraahi, Mahendri,Chamundi, Mahalakshmi. The primary functions of these deities are presiding over the eight groups of letters comprising of sanskrit alphabet.

The third inner line represents the yoginis comprising of nine mudras (hand gestures) and the tenth one is thripura collectively presiding over these yoginis. The following are the centres  in the body with the respective deities and each deity is invoked with the respective mantra as well as hand gesture as part of puja.

Sarvasamkshobini = agitator of all.The other deities represent Sarva Vidraavani ( chasing, )  Sarvaakarshini  (attracting, ) Sarvasankari ( subjugating, ) Sarvonmaadini ( intoxicating,) Sarvamahaankushe ( restraining,)  Sarvakechari  (moving in space, ) Sarvabeeje ( seed of all,) Sarvayone ( ovum of all.) Sarvathrikande ( the thripartite of all ) They form the nine centres in the body and the tenth is the body comprising of all these. The deities are known as prakata yoginis.


Nitya kaameshwari := For ever the fulfiller of desires. Kamakoti periavaal says : In order that all our agitations are removed Ambaal holds the sugarcane bow and flower arrows in Her hand. We may recall that these are the weapons of Manmatha the God of Love. As Muka kavi says once the grace of Ambaal falls on a person he will not be tempted by the vilest of temptations as he will have balanced views on everything.

Kshithipura thrilokya mohana chakra varthini prakata yogini := After entering the bhupura, the three lined square enclosures through the portals, one comes across three circles which are known as thrivalaya (three circles). The space between the innermost line of bhupura and the outer most line of thrivalaya is known as Thrilokya Mohana Chakra. Crossing this chakra successfully without yielding to tem ptations is the pre-condition to proceed forward in the navaavarana. Here thrilokya mohana signifies the delusion in the three worlds, in the minds of people due to mental agitations.

Sura ripu  mahishasuraadi mardani nigama puraanadi samvedini:= Devi has annihilated demons like Mahishaasuraa, who are the enemies of Devas: She is  the one known through Vedas and Puranas.

Madhyama kaalam:=

Thripureshi guruguha janani := The deity of Thripura, Mother of Guruguha

Thripura Bhanjana Ranjani := The one who is pleasing to lord Shiva, who is the destroyer of the three worlds.

Madhu ripu sahodari talodari := The one who is the sister of Mahavishnu,the enemy of Madhu the demon.

The one with an abdomen as slender as the palm of a hand. Or we may say that in the adhaara chakraas Devi occupies the Manipuraka as Kameshwari.

Thripura sundari maheshwari := Enchanter of the three worlds,the supreme deity of all deities.

The audio version of this song rendered by Smt.S.Rajeshwari is available with arvindsdad.blogspot.com under kamalamba navaavaranam.

Kamalambike--Thodi--adi

This is the third dhyaana krithi of Sri Kamalamba navaavaranam. In this krithi Dikshithar describes the glorious features of Sri Kamalambika in order to bring the devotees in an apt condition to enter the first avarana. There are two sannidhies for Ambaal at Thiruvarur. The consort of Lord Shiva in Her glorious married state is known as Neelothpalaamba. Before the divine marriage, the attire of Ambaal in penance is known as Kamalambika. At Thiruvarur when one enters the North Tower, there is a separate temple on the western side wherein sits Ambaal in penance facing the northwest direction and this deity is known as Kamalambika.

Following the Kaadi matha Dikshithar became a Srichakra Upasaka and composed krithis for the nine chakras on Sri Kamalamba which are known as navavarana krithis. These krithis expound philasophical terms and their respective terms in manthra as well as thanthra in Devi upasana.

Pallavi:=
Kamalambike! asritha kalpa lathike! chandike! :=  kamalambike, for those who take refuge in you, you are like the karpaka creeper yielding their wishes and you are a fierce Goddess.( who annihilates the wicked).

Kamaneeya arunamsuke! kara vidrutha shuke! maamava  :=     Wearing a beautiful red garment and having a parrot in your hand, please protect me!

Anu Pallavi :=

Kamalasanadi pujitha  kamala pade! bahu varade !:= Your lotus feet are  worshipped by Brahma and others viz Vishnu, Shiva etc.and you are a bestower of many boons ( for your worshippers)

Kamalalaya theertha vaibhave! Shive! Karunaarnave!:= The one who glorifies the Kamalalaya tank by having Her abode on its banks, the auspicious one, and an ocean of mercy,  (in  removing the miseries of mankind).

Charanam :=

Sakala loka naayike! sangeetha rasike! :=    As the presiding deity of Srichakra, Ambaal, the Srichakra rajakumari wields all the worlds perceived realised and experienced by the jiva. She is a great connoisseur of Music. The highest and easiest form of worship is through music.That is the reason why we try to have at least  a glimpse of Dikshithar's navavarana krithis and their special significance.

Sukavithva pradaayike! sundari gatha maayike!:=   Proficiency in poesy is easy of access to those of poets who worship kamalambika and Devi is a bestower of such knowledge. She is beautiful and devoid of illusions or maya and represents the pure consciousness.

Vikalebhara mukthi daana nipune! agha harane!:= She is an expert in granting videha mukthi i.e attaining moksha at the end of one's life. Her nearness removes one's ego in this very life.

Viyadaadi bhutha kirane! vinoda charane ! arune! := Devi shines beautifully like the rising sun and Her rays, light red in colour radiates and permeates this world and the five elements as the primordial cause; Her enchantingly red-hued feet like lotus have a unique feature. Unlike the other gods and goddesses Devi does not show Her abhaya mudra through Her hands because all the powers of  abhaya varada are contained in Her lotus feet. A person who meditates on Devi resplendant with red hued rays around  would never get back to the wheel of birth and death.

Madhyama kala sahithyam:=

Sakale! guruguha karane! sada shivanthah karane !:= Whatever we perceive and contemplate and whatever is beyond our perception and contemplation, everything is the swarupa of Devi. As Bharathi the tamil poet says, yaadumaagi nindraay, She stands as everything before us.She is the mother of the Great Guruguha, She is the core consciousness of Shiva. Shakthi and Easwara both are intertwined as the fragrance and flower; nectar and its sweetnes and.fire and light; that they cannot be separated.

aa ka cha ta tha pa adi varne! akandaika rasa purne!:=  aa, ka,cha,ta,tha,pa etc. are the first letters of the Maathruka manthras of the vasini devathaas of the sarva roga hara chakra in srichakra which we will be dealing with, in due course, as we deal with the seventh aavarana kirthanai. Ambaal  is surrounded by vaag devathaas and She is the one as the essence of  unlimited bliss.

In this krithi Dikshithar contemplates on Kamalamba by invoking Her various divine attributes.

The audio version of this krithi as beautifully rendered by smt.S.Rajeshwari is available in the blog
arvindsdadblogspot .com under navaavarana krithis.