Dear members,

This is the Srichakra Antarayaga Paddhatih which was composed by the Mahayogi

Shri Shivanandanatha. Earlier, I posted the “Subhagodaya†composed by the

same yogi which was the External Worship of Srichakra (Srichakra Bahya Varivasya

or Bahiryaga Krama). The same Bahiryaga is contemplated internally in the

Pindanda. This composition helps the upasakas to worship the Sriyantra

internally and contemplate the corresponding jiva dharmas and antarmatrikas.

SUBHAGODAYA VASANA

parAbhUjanmapashyantI – vallIgucChasamudbhavA

madhyamAsaurabhA vaikha – ryakShamAlA jayatyasau

samastasampatsampUrNa – bhogamokshapalAptayE

dhyanAmritamayam naumi – gurum samvinmayam shivam

pUrNapramAtrtAsiddyai – samkochAnAm cha shAntayE

chidAnandamahIsArAm – vidya mAtmIkaro myaham

chidrasAcchAmritAmbhodhi – laharIrasashIkaraih

ArdrIkritasamastAngo – vidadhE snAna muttamam

ashEShakarmAnuShTAna – yogyatApratipAdinIm

sandhyA mupAsE shivayoh – sAmarasyapadam shivAm

kAlachakramayi mEtA – manta stapanamanDalE

toyAnjalipradAnEna – praNou myAtmAmbikA maham

vihitapratiShiddhAtma – vikalpapadapAtanam

siddhiratnAkarakShEtram – yajanasthAna mAshrayE

bhUShAnulElatilaka – mAlAvastrAnjanAdibhih

alankaro myaham dEham – samvitpITa manuttamam

ahantEdantayo rbIja – mavibhAgarasAtmakam

shivashaktimayam chakram – vishwAkAram bhajAmyaham

atha vaishwambharo bhAgo – dEvyA schakrAtmanA sphuran

sharIram sthUlamEvEdam – bhAvayAmi mukhAd guroh

somasUryakrishAnvAtma – tEjastritayarUpakam

nEtratrayam bhAvayAmi – vrittatritayam manjasA

shodashacchadapadmo(a)yam – bhAgo bhUtAkShamAnasam

vikArAtmakatA(a)(a)pannam – dEyvAh sambhAvayAmyaham

vasucchadanapadmAmka – dalo(a)yam chakrago vibhuh

avyaktAdyAh prakritayo – bhUtAntA nishchino myaham

chaturdashAradharaNI – karaNAni chaturdasha

chaturdashashivAraNyam – mahAdEvyAh smarAmyaham

bAhyo dashArabhAgo(a)yam – buddhikarmAkShagocharah

maNDalAtmAbhimAninyA – dEvyAh samkalpayA myaham

antardashAravasudhA – buddhikarmEndriyAvalih

mahAtripurasundaryA – iti samchintayAmyaham

aShTarAmshapradEsho(a)yam – chinnirvANaiShaNAdikam

sUkShmam puryaShTakam dEvyA – mati rEShA hi gauravI

icchAdishaktitritayam – pashoh satvAdisamjnakam

mahAtryashram chintayAmi – guruvaktrA danuttarAt

mahAmadhyam cha chakrasya – mahAnandAtmakam punah

anuttaravimarshaika – sAram samvinmayam bhajE

vibhAvyaivam chakragatim – bhUyo bhUyo vimrishya cha

vidyAm karomi cha punah – samastavyastapUjayA

samvitsatattvanairmalya – siddhayE shoShaNAdikam

vikalpasArvabhoumasya – sharIrasyA(a)(a)shrayA myaham

AnIya sAmvidam vEdyam – tadEkIkaraNAtmakam

prANasamyamanam kurvan – vEdyopashama mArabhE

pAtAlAdiShu lokEshu – yE vighnA bhEdalakShaNah

dadAmi tAlatritayam – tannirAkritisatphalam

kAraNAtmaparAmriShNa – kAryabhUtAngulisthitim

karomi chinmayIm shuddhim - karayoh parishodhinIm

bhAvarAshi mashEShENa – chidrUpANAm shivAtmanAm

chaturNa marchakAdInAm – vidadhA myasanam kramAt

sarvajnAtvAdishaktInAm – satInA mAtmani prabhou

unmajjanam bhAvayAmi – ShaDangavidhiyogatah

mAtrikAvargasamyukta – vashinyAdyaShTakasmritEh

vimrshAmi mahAhantAm – paripUrNachidAtmikAm

kalpayAmi cha sAmAnya – marghyam sarvavishodhanam

chidrasaprAya mamritam – siddhidam kalpayAmyaham

shivashaktyAtmaShaTkoNa – sAmarasyatrikoNakam

samvidrUpamahAdarsham – karomyEtEna manDalam

mAtrmAnapramEyAtma – pAvakEnEnduvigraham

AdhArapAtrapIyUSham – sandadhE(a)ha manukramAt

kalAsanavimarshEna – vishEShArghyam chidAtmakam

bhAvayAmi bhavaprApti – sAdhanam bhavabhEShajam

arghyodAbhyukShaNEnaiva – dEhapuShpasthalAdikam

samvidambhodhilaharI – rasEnA(a)(a)rdrIkaromyaham

svAtmAnandachamatkAram – paritriptiprayojanam

samAdhim samatAsAram – samya gangIkaromyaham

svAtantryollAsitAshESha – tatvavrAtavijrmbhitam

samvitattvam mahAhantA – sAram dhyAyAmi shItalam

jnAnakriyAsatattvEna – mantramudrAkramENa tu

AvAhayAmi hridayAd – bahih samvitkalAm nijAm

ghritakAThinyavacchakra – mahAyonou chidambaram

drutahEmaghanIbhAva – miva mUrtIkaromyaham

prakAshaikaghanE dhAmnE – vikalpA npAshavAdikAn

vikShipA myarchanadvArA – vahnAviva ghritAhutIh

rAgadvEShacharum pUrNa – mabhimA nAvasEchanam

chirENa mayi samjAta – mupahArIkaromyaham

pradAnaistarpaNaih samya – gvishuddairamritAtmabhih

mahAhantIkaromIdam – vishwam havyavapurdharam

prakAshabharitAh kAnti – kriyAsArAh shivAtmikAh

jnAnakriyAtmanE dEvyai – mudrAh sandarshayA myaham

kham vAyu rjyoti rabbhUmi – shabdAdiguNabhEdatah

jnAnakriyAtmanE dEvyai – mudrAh sandarshayA myaham

anuttarAdisargAnta – bodhachandrakalAshritE

madhyatryashrE ShoDashaitA – yajE nnityAh kalAh kramAt

pramAtrsaptakEShvEkam – vihAya prathamam punah

trikam vA(pa)rAdibhEdEna – samshrayE gauravIm sthitim

sarvajnatvAdikAh shaktIh – sEvE samvittitah parAh

ShaDangopAstiyogEna – garbhAvaraNadEvatAh

chakrarAjE parAmrityA – yoginyah prakaTAdikAh

vimarshAkhyA schidambhodhi – laharyastA api kramAt

vasudhAbhavanE dEvIm – mahAchittarumanjarIm

prakaTAhvAm pUjayAmi – trailokyaparimohinIm

yasyA ullasitA EtA – yoginya schidghanatviShah

chakrEshwarI rbhajA myEtA – schakrE chakrE samAhitah

rAjaCchadanapadmasthA – guptAhvA schinmaNiprabhAh

tAh sandadhE mahAsaktIh – sarvAshAparipUrikAh

yAshcha guptatarAhvanAh – samvitkaustubhadIptayah

bhajE tA vasupatrAbjE – sarvasamkShobhaNAtmikAh

chaturdashAravaraNE – yA dEvya schinmadhushriyah

(ku)kalAhvah pUjayA myEtAh – sarvasaubhAgyadAikAh

bAhyapamktyavrakE yA vA – dEvya schicchandrachandrikAh

sarvArthasAdhikA EtAh – kulottirNAhvayA yajE

antardashAragA dEvyo – vidyutpunjanibhAh shubhAh

nigarbhAkhyA bhajA myEtAh – sarvarakShAvidhAinIh

aShTArE yA vashinyAdyA – schitkShIrasnigdhatAh parAh

sarvarogaharA EtAh – vimr^shAmi vishEShatah

dEvyAh samvitsatattvAyA – bhEdoddalasahEtukAh

AyudhAkhyAh parAh shaktI – rbANAdyAh pUjayA myaham

sarvAnandamayIm madhyE – mahAtripurasundarIm

yajA myatirahasyAm tAm – mahArchihspandadharmiNIm

vimr^shAmi mahAhantAm – samvitsrotomahAnadIm

janipAlanadharmENa – japEnA(a)ntarmukhAtmanA

samvinmayE mahAvahnau – vimarshaparamArchiShI

shraddhikaro myakShavrittI – stilA(a)(a)jyAhutikarmaNA

sarvajnatvAdishaktInAm – samvidrUpavimarshanam

vilayAngavidhAnEna – vidadhAmi vidhAnatah

vishwabhEdalayaprAyAm – mahAsamvittamAm nijAm

bhAvayAmi mahAkAma – kalAdhyAnEna nityadA

saubhAgyahridvimarshEna – samvitsarvAtmabhAvAnAm

tanmayatvaphalavAstyai – karo myaha manAratam

archAsthAnAni mAninyai – dEvatAyai chidAtmanE

dadAmi cha balivyAjAd – vikalpA nvighnashabditAn

kAyavangmanasAm yEyam – shivaikAtmyEna yojanA

namaskrutim karomyEtAm – samvidrUpavimarshinIm

idantollAsitam hanyam – samvicchakrasya madhyagam

mahAhantIkaromyEvam – tadidam cha vimrushyatE

samvidagnou mahAsArE – vimarshaikasharIriNi

bhEdAbhAsa midam hanyam – juho myapunarudbhavam

kriyAshESha mashEShENa – vimrushAmi chidAtmakam

parAmarshah parA pUjA – pavitram hi vidhIyatE

grathitA sEya mamlAnA – samvinmAlA manoharA

mahAnubhAvagandhADhyA – juShatAm lokamAtaram

itIritA(a)syAh kramavAsanA shubhA

viruddhahInakramamArgashodhinI

hitAhitadvaitapathapraNAshinI

samastasamvinmayapUrNachitpathA

sUtrANA mapi saptatyA – subhagodayavAsanA

shivAnandEna rachita – viduShAm prahvatAm mahat

//********** iti shivAnanda muni virachitA subhagodaya vAsanA ********//

Dear members,

Given below is the free and liberal scrambling of mine which is the gist of

the above composition. The devotees and rasikas are requested to take the gist.

If there are any doshas, it is the incompetence of my dull brain to grasp the

subtle aspects of srividya upasana. If there is any sublime points that I am

able to convey and if the rasika hridayas and readers are able to assimilate and

taste the nectar of this “subhagodaya vasanaâ€, it is the greatness of my

gurunatha.

Guru vandana

Shri guru ganapati vAni hayakandhara datta dakshinAsyAnAm

charaNa smaraNam avidyAharaNE karaNam mamAstu saccharaNam

nArAyaNam padmabhuvam vashiShTham saktim cha tatputra parAsharam cha

vyAsam shukam gaudapadam mahAntam govinda yogIndram athAsya shiShyam

tam toTakam vArtikakAramanyAn asmadgurUn santatamAnatosmi

sadAshiva samArambhAm vyAsa sankara madhyamAm

asmadAchArya paryantAm vandE guru paramparAm

nArAyaNam parambrahma vishwaviShnwAtmakam shivam

digambaram yogirajam dattatreyam bhajAmyaham

shrutisImantinIsEvya bhavyapAda saroruhah

shrIpAda vallabha swami jayatIShtaphalapradah

gAndharvapuravasIyo bhaktahArdatamoravih

dayALurjayatAt swami shrI nrisimha saraswatI

shankha chakra gadA shUla karakAbja dharam harim

bAhuShaTkalasat divyavibhUtim gurumAshrayE

paramEShTi gurum sakShAt virUpAksham parAtparam

dhyAyEt yogIshwaram mallikArjuna paramam gurum

shrI chandrashEkharayatIndrasaraswatInAm shAntAntaranga kalitAkhila bhAvukAnAm

kAnchIpurIsthita mahonnata kAmakotipIThimupAshritavatAm charaNAvupAsE

shri gurubhyo namah

shrI medha dakshinamurthaye namah

shrI chandi paradevatayai namah

SUBHAGODAYA VASANA OF SHIVANANDANATHA MAHA YOGI

The matrika varnamala (or the garland of letters) which is Vaikhari vak has

originated from Pashyanti Creeper which has sweet scent of Madhyama Vak. This

Pashyanti Creeper finds its origin from the ground which is Para Vak. This

garland of flowers in the form of Matrika Varnamala is the most supreme of all

the principles.

I prostrate my guru who confer the fruit of liberation and who is

non-different from immortal Siva, who is ever-contemplating on the Supreme

Truth. He is of the form of Knowledge Supreme.

To achieve the Supreme Knowledge, I contemplate the Mula Vidya (the great

mantra panchadashakshari) in my heart to which is the very essence of

Chidananda.

I mentally take bath in the blissful ocean of Immortality.

I perform the Sandhya Vandana by contemplating the Divine Union and Shiva and

Shakti (meditating on the sAmarasya bhava of the Siva-sakti samyoga is the

Sandhya Karma).
I perform the Arghya ritual by contemplating the Mother as the Supreme Self

which is of the form of kAla-chakra at the centre of surya mandala (solar

orbit).

I enter the yaga mandira (puja mandira) which is the room for vihita karma and

nishiddha karma and that which destroys the obstructions in the form of mental

tendencies or vikalpas.

I contemplate and meditate my body as the pitha (base / substratum) for the

“samvit jnana†(shuddha jnana). Decoration of the pitha with sandal paste,

ornaments, kumkuma etc. is the decoration of my body.

I contemplate the Srichakra which is non-different from the principle of

Siva-Shakti and who projected themselves as the entire cosmos from whom the

bhAva “aham†and “idam†arise.

I contemplate the 1st avarana ie., bhupura to be the sthula sarira of Devi.

I contemplate the three concentric circles (vritta traya) to be the Moon, Sun

and Fire principles which are the 3 eyes of Devi.

I contemplate the 2nd avarana ie., 16-petalled lotus (shodashadala padma) to

be the pancha bhutas, pancha jnanendriyas, pancha karmendriyas and Mind of the

Devi.

I contemplate the 3rd avarana ie., 8-petalled lotus (ashtadala padma) to be

Ashta-prakritis in the form of Avyakta, Mahat, Ahankara, Pancha (5) sukshma

bhutas of the Devi.

I contemplate the 4th avarana ie., chaturdasara Pancha Jnanendriyas, Pancha

Karmendriyas, Pancha Pranas, Pancha Tanmatras, Chitta, Ahamkara, Manas & Buddhi

as the 14 rays of Devi (instruments for the pravritti dharma).

I contemplate the 5th avarana ie., Bahirdasara to be 5 jnanendriyas and 5

karmendriyas of Sriyantra abhimanini devata.

I contemplate the 6th avarana ie., Antardasara to be 5 jnanendriyas and 5

karmendriyas of the Mahatripurasundari.

I contemplate the 7th avarana ie., Vasukona to be the sukshma puryashtaka of

Devi. They are:

[sthulapuryashtaka as per samkshepasaririka

1)karmendriya panchaka 2) jnanendriyapanchaka 3) antahkarana chatushtaya 4)

pancha prana 5) pancha bhutas 6) kama 7) karma 8) avidya

sukshma puryashtaka

1) chiti 2) chitta 3) chaitanya 4) jnanendriyas 5) karmendriyas 6) jiva 7)

kala 8) sarira
sukshma puryashtaka (as per luptAgama samgrah)

1) sabda 2) sparsha 3) rupa 4) rasa 5) gandha 6) buddhi 7) manas 8) Ahamkara]

I contemplate the 8th avarana ie., trikona to be the sattva, rajas and tamas

qualities of the Jiva as Iccha, Jnana, Kriya shaktis of Devi.

I contemplate the 9th avarana ie., Bindu to be the supreme principle of

Absolute Bliss and Knowledge which is none other than the principle of Vimarsha.

Like this I contemplate again and again the form of Sriyantra alongwith the

Mula Vidya till I assimilate the essence of “samasta puja†and “vyasta

pujaâ€.

To contemplate the nirmala samvit tattva (the principle of Auspicious Supreme

and Absolute Knowledge), I purify my body with the samskaras of shoShaNa, dAhana

and Aplavana.

I contemplate on the principle of Pranayama which is the union (aikyabhavana)

of vedyasamvit (cognizance in the form of knowledge of “this†or “idamâ€)

and vetrsamvit (knower).

I contemplate on the principle of Tadana (3 claps, bhUtocchaTana etc.) to

remove the obstacles in the form of difference of observation and perception of

objects (bhava bhedas).

I contemplate on the principle of kara shuddhi nyasas to get rid of the

impurity of body which is the effect by superimposing the Atma Chaitanya which

is the Cause. Kara shuddhi nyasa is the observed to superimpose chidAtmakata on

the body.

The principle of Asana is to contemplate the 1) Worshipper 2) Sriyantra 3)

Mantra 4) Devata to be the forms of Siva who is of the form of Non-objective

Supreme Knowledge.

I contemplate the Shadanga nyasas to be the 6 vibhutis or adjectives of

Parameshwara and they are : 1) Sarvajnatva 2) Nitya Tripti 3) AnAdi jnana 4)

Svatantra 5) NityAluptata 6) Ananta Tattva. These 6 powers are invoked through

the principle of Shadanga Nyasa.

I contemplate the 8 vagdevatas to be the 8 groups of Matrika Varnamala thereby

meditate on the principle of “mahAhantaâ€.

I contemplate the samanya arghya to be nectar of immortality.

I contemplate the shatkona mandala (6) triangles for visheSha arghya to be the

form of siva and shakti. The trikona mandala is the samarasya rupa of siva and

shakti. I meditate the vishesha arghya mandala to be the principle of

“samvitâ€.

I contemplate the arghya pita, arghya patra and arghya to be the principles of

Triad ie., Triputi. And they are pramAta, pramANa and pramEya which represent
Agni, Ravi and Soma tattva respectively.

I meditate on the triangle alongwith 16 vowels of a to aha on one side, ka to

ta on second side and tha to sa on third side with ha, La, ksha at the 3 angles

to be the “kalAsanaâ€. The vishesha arghya is the contemplation on such

kalAsana to achieve the Supreme Knowledge of Siva Jnana and also to cross the

ocean of Samsara.

I contemplate the samprokshana of my body, puja dravyas with vishesha arghya

jala to be wet with the principle of Samvit Kala.

The purpose of this samskara is to achieve the state of Samadhi which is the

union of Siva, Sakti and Jiva.

I contemplate on the principle of Devi which is “samvitâ€. This is the

sva-tantra, ullAsa, the mahAhanta of omni-potent Siva.

I invoke Samvit Kala in my heart with the help of Mantra and Mudra that

represent the Jnana Sakti and Kriya Sakti. Mantra is presided by Jnana Sakti and

Mudra is presided by Kriya Sakti. Thus I contemplate.

I contemplate the Chidakasa Murti, the Samvit Kala of dazzling golden hue

amidst the Maha Yoni rupa Bindu sthana of Sriyantra.

I contemplate the great fire sacrifice where I oblate all my pashu bhavas

(jiva bhavas) in the Samvit Kala rupa Prakasa rupa Siva Agni.
I offer my raga-dvesha as the Havana dravyas; and my ego as avasechana to

Devi.

After offering the dravyas with due purification and samskaras as per the

shruti and sastras, after performing the tarpanas, I offer “this entire

cosmos†as havis and offer it to “mahAhanta†(offering of individual

consciousness and ego in supreme consciousness and supreme ego)

I perform the mudras with mantra to offer them to kriya and jnana principle of

Prakasa and Vimarsa aspects of Siva and Shakti.

I worship the 15 tithi tattva who are presided by the 15 bijas of Panchadasi

Mantra. These 15 mantras indicate sabda guna of Akasa; sabda & sparsha of vayu;

sabda, sparsha, rupa of agni; sabda, sparsha, rupa, rasa of jala; sabda,

sparsha, rupa, rasa, gandha tanmatras of Prithivi respectively. The count of

all the tanmatras corresponding to 5 gross elements is 15.

I contemplate on 16 tithi nitya devatas starting from a to ah at the trikona

of sriyantra.

There are 7 pramAtAs (jnAtAs) or the Knowers. They are i) Siva ii)

Mantramaheshwara iii) Mantreshwara iv) Mantra v) VijnAnakalAh vi) pralayAkalah

vii) sakalah. After omitting the first pramAta ie., Siva, the rest are

considered. The six pramAtAs constitute a group of 2 triads or trikAs

respectively. These 2 trikAs are:

i) parA ii) parA(a)parA iii) aparA who represent i) divyougha gurumandala ii)

siddhougha gurumandala iii) manavougha gurumandala respectively.

Also, they are i) vama ii) jyeshta iii) raudri who represent i) Iccha ii)

jnana iii) kriya respectively.

THESE 2 TRIKAS ARE TO BE WORSHIPPED AFTER DIRECTLY LEARNING FROM ONE’S

GURUNATHA.

The shad-anga devata puja should be performed contemplating the 6 vibhutis of

Samvit starting from the directions i) agneya ii) ishanya iii) nairuti iv)

vayavya v) bindu sthana vi) 4 directions respectively.

I contemplate the nava (9) yoginis of Sriyantra to be the aspects of Vimarsha.

These 9 yoginis are like the waves of Ocean of Samvit principle. Waves are also

the part of Ocean and hence the Yogini Ganas are also the different aspects of

Vimarsha tattva.

If Maha Samvit kala is the tree then the corresponding 9 yoginis are the

respective flowers of the same tree Samvit.

I worship the Prakatayogini, Guptayogini, Guptatara Yogini, Kula Yogini,

Kulottirna Yogini, Nigarbha Yogini, Rahasya Yogini, Parapara Rahasya yogini,

atirahasya yogini at the corresponding avaranas. Kula yogini presides the 4th

avarana and Atirahasya yogini alongwith Mahatripurasundari presides the 9th

avarana which is the spandana of Mahaprakasha.

I contemplate on the principle of “mahAhanta†which holds the “samvitâ€

as its dharma.

I contemplate the offering of Tila and Ajya to be the representation of

offering of the activities of internal and external sense organs in the Mahagni

as oblations.

I contemplate again the 6 vibhutis to be the different aspects of one and only

one principle and that is “samvitâ€.

I am ever intent in contemplating the Great Kamakala. I understand that the

Mahasamvit Kala in me is non-different from the Universal Principle. The

objective of the contemplation is to dissolve the different principles of the

universe and view it to be non-different from one’s own Samvit Kala.

I am ever intent in contemplating the Samvit Kala Principle that is described

in “Saubhagya Hridaya Stavahâ€. I understand that this entire universe is

none other than the “samvit kala†which is non-different from Me.

All the paraphernalia, the sadhana in terms of spiritual pursuit, all the

vikalpas which is called “Baliâ€, I offer it to the “Manini†rupa

Chitrupa Paradevata. (Manini is the Mahahanta or Universal Ego)

I contemplate the Mind, Speech and Body to be the aspects of Siva. This sort
of bhavana is the Namaskara to Paradevata.

I contemplate on the “Idam†and “Aham†principle which resides in

“Samvit†principle of Sriyantra. “Idam†is the samsara bhavana which is

to be offered as havish in “Samvit†principle which is non-different from

the aspect of Vimarsha.

The rest of the worship is contemplated as the aspect of Chit (Here the

Shivananda Mahyogi prescribes the Jnana or Vichara Marga for Uttamadhikaris).

And hence, this garland of “Samvit†has been knit by the Maha Yogi Shri

Shivanandanatha. This garland never withers nor dries up. The fragrance of this

garland of Samvit is the Experience of the Samvit in himself.

Thus, with a view to correct and refine the viruddha and hIna mArgAs, to

confer the Advaita Jnana, this “Subhagodaya Vasana†has been compiled.

Thus ends the 70 sutras of the “Subhagodaya Vasana†which has been

composed by the Great Yogi Shivanandanatha.

//***** iti shri shivananda muni virachita subhagodaya vasana sampurnam

*****//

With regards,

sriram