Śrī Rājarājeśvarī Mantra Mātṛkā Stavarāja
Verse 1 — The Goddess as Pūrṇatā, Vidyā, Amṛta and Bindu
श्रीराजराजेश्वरी मन्त्र मातृका स्तवराजः — श्लोक १
कल्याणायुत पूर्णचन्द्रवदनां प्राणेश्वरानन्दिनीं
पूर्णां पूर्णतरां परेशमहिषीं पूर्णामृतास्वादिनीम् ।सम्पूर्णां परमोत्तमामृतकलां विद्यावतीं भारतीं
श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ १ ॥
Transliteration
Kalyāṇāyuta-pūrṇacandra-vadanāṃ prāṇeśvarānandinīṃ
pūrṇāṃ pūrṇatarāṃ pareśa-mahiṣīṃ pūrṇāmṛtāsvādinīm |
Sampūrṇāṃ paramottamāmṛta-kalāṃ vidyāvatīṃ Bhāratīṃ
śrīcakra-priyāṃ bindu-tarpaṇa-parāṃ Śrī-Rājarājeśvarīm || 1 ||
A Refined Translation
“I contemplate Śrī Rājarājeśvarī, whose countenance shines with the radiance of the full moon and who is endowed with innumerable auspicious qualities; who delights the Lord of Prāṇa; who is Fullness itself, and yet transcends even fullness; who is the supreme Sovereign Consort of Parameśvara; and who savours the complete nectar of immortality.
She is utterly complete, the supreme and most exalted digit of immortal nectar, the embodiment of Vidyā, and Bhāratī, the divine principle of sacred knowledge and speech. She is beloved of the Śrīcakra and is supremely devoted to the offering of tarpana at its Bindu. She is Śrī Rājarājeśvarī.”
The Central Vision of the Verse
This opening śloka is remarkably concentrated. In a few lines, Śrī Rājarājeśvarī is presented through several interrelated dimensions of Śrī Vidyā:
Pūrṇatā — Fullness
Amṛta — Immortality
Vidyā — Supreme Knowledge
Bhāratī — Sacred Speech and Wisdom
Śrīcakra — The Sacred Cosmogram
Bindu — The Primordial Centre
Rājarājeśvarī — Supreme Sovereignty
The verse therefore does not portray the Goddess merely as an external deity to be worshipped.
It progressively reveals Her as the fullness of existence, the source of immortal consciousness, the embodiment of knowledge, and the supreme reality concentrated in the Bindu of the Śrīcakra.
Key Śrī Vidyā Expressions
1. पूर्णचन्द्रवदना — Pūrṇacandra-vadanā
“She whose face resembles the full moon.”
The full moon evokes pūrṇatā — completeness, luminosity and fullness.
The imagery is particularly significant in Śākta and Śrī Vidyā traditions, where lunar symbolism is deeply associated with the subtle dimensions of Śakti, nectar and consciousness.
The Goddess is therefore envisioned not merely as beautiful, but as radiant fullness itself.
2. पूर्णा — Pūrṇā
“She who is complete.”
Pūrṇā points toward Pūrṇatā—that which lacks nothing.
In contemplative terms, the Goddess is not one incomplete reality seeking completion. She is presented as the intrinsic fullness of Reality.
3. पूर्णतरा — Pūrṇatarā
“She who is even more complete.”
The progression from Pūrṇā → Pūrṇatarā intensifies the idea of fullness.
The language moves beyond ordinary conceptual completeness toward a fullness that cannot be exhausted or diminished.
Thus, the verse does not merely say that She possesses fullness.
She is fullness—and transcends every limited conception of fullness.
4. परेशमहिषी — Pareśa-mahiṣī
“The Sovereign Consort of Parameśvara.”
Pareśa refers to the Supreme Lord, while mahiṣī signifies the sovereign queen or chief consort.
Within a Śākta understanding, Śiva and Śakti are not ultimately two independent principles.
The Goddess as Rājarājeśvarī is therefore understood as the supreme Śakti inseparable from Parameśvara.
5. पूर्णामृतास्वादिनी — Pūrṇāmṛtāsvādinī
“She who savours the complete nectar of immortality.”
Here the symbolism of Pūrṇatā converges with Amṛta.
Amṛta literally signifies the immortal or deathless principle, and in Śākta contemplative symbolism it can also signify the subtle nectar associated with higher states of consciousness.
The Goddess is described as the one who experiences, embodies and savours Pūrṇāmṛta—the fullness of immortal nectar.
6. सम्पूर्णा — Sampūrṇā
“She who is completely full.”
The repetition of the semantic field of pūrṇa is deliberate and powerful:
Pūrṇacandra → Pūrṇā → Pūrṇatarā → Sampūrṇā
The verse progressively intensifies the language of completeness.
The Goddess is not simply complete.
She is absolute completeness without remainder.
7. परमोत्तमामृतकला — Paramottamāmṛta-kalā
“The supreme and most exalted digit of immortal nectar.”
Kalā means a digit, portion or subtle manifestation. The expression invokes the profound lunar and amṛta symbolism found throughout Śākta traditions.
Within a Śrī Vidyā contemplative framework, the amṛta-kalā can be approached as an expression of the Goddess’s subtle, immortal and nourishing Śakti.
The verse thereby moves from the fullness of the Goddess toward the subtle essence of immortal consciousness.
8. विद्यावती — Vidyāvatī
“She who possesses and embodies Vidyā.”
The Goddess is not merely the giver of knowledge.
She is Vidyā itself.
In Śrī Vidyā, this becomes especially significant because Vidyā carries the sense of sacred or liberating knowledge—not merely intellectual information.
The Goddess is therefore simultaneously:
the Knower, the Knowledge and the Reality revealed through Knowledge.
9. भारती — Bhāratī
“She who is the principle of sacred speech and knowledge.”
Bhāratī is associated with Vāk, learning, eloquence and sacred expression.
The movement from Vidyāvatī to Bhāratī therefore connects knowledge with its expression through sacred speech.
In the mantra tradition, this relationship between Vidyā, Vāk and Śakti is especially profound.
10. श्रीचक्रप्रिया — Śrīcakra-priyā
“She who delights in the Śrīcakra.”
The Śrīcakra is not merely a geometric diagram.
Within Śrī Vidyā, it is a sacred representation of the cosmic and consciousness structure of Śakti, encompassing the relationship between manifestation, Śiva, Śakti and the return toward the Supreme Centre.
Thus, calling the Goddess Śrīcakra-priyā establishes an intimate relationship between the Goddess and Her own sacred mandala.
11. बिन्दुतर्पणपरा — Bindu-tarpaṇa-parā
“She who is especially devoted to tarpana at the Bindu.”
This is the culminating expression of the verse.
The Bindu is the innermost centre of the Śrīcakra—the point toward which the entire structure ultimately converges.
In a contemplative Śrī Vidyā reading, the Bindu represents the supreme point of concentration in which apparent multiplicity resolves into primordial unity.
The expression bindu-tarpaṇa-parā therefore brings the movement of the verse from the cosmic fullness of the Goddess to the innermost centre of Śrīcakra worship.
The Inner Architecture of the Śloka
One of the most beautiful features of this verse is its progressive movement:
COSMIC FULLNESS
Pūrṇacandra
↓
Pūrṇā
↓
Pūrṇatarā
↓
Sampūrṇā
IMMORTALITY
Amṛta
↓
Amṛta-kalā
KNOWLEDGE
Vidyāvatī
↓
Bhāratī
SACRED GEOMETRY
Śrīcakra-priyā
SUPREME CENTRE
Bindu-tarpaṇa-parā
THE SUPREME GODDESS
Śrī Rājarājeśvarī
The verse therefore performs a remarkable contraction of vision:
Cosmos → Fullness → Immortality → Knowledge → Śrīcakra → Bindu → Rājarājeśvarī
The infinite is progressively brought into the innermost centre.
The Bindu: From Multiplicity to Unity
The final phrase deserves particular attention.
Bindu is not merely a geometrical point.
In the contemplative symbolism of the Śrīcakra, it is the supreme centre toward which the entire mandala converges.
The outer structure of the Śrīcakra expresses multiplicity, manifestation and the differentiated dimensions of Śakti.
The Bindu represents the undivided centre.
Thus, bindu-tarpaṇa-parā can be contemplated as a profound movement from:
Multiplicity → Concentration → Unity
The seeker begins with the vastness of the Divine Mother and finally arrives at the innermost point where the distinction between the worshipper, the act of worship and the worshipped Reality is contemplated as resolving into the One.
A Śrī Vidyā Contemplation
This śloka can therefore be approached as an inward journey.
First, contemplate Her radiance as the full moon.
Then recognize Her fullness as Pūrṇā.
Contemplate Her as the immortal nectar.
Recognize Her as Vidyā—the knowledge that liberates.
See the Śrīcakra as the sacred body of Śakti.
Finally, enter inward toward the Bindu.
There, the elaborate symbolism of the Śrīcakra becomes concentrated into a single point of awareness.
And that Bindu is contemplated as Śrī Rājarājeśvarī Herself.
A Note on Traditional Interpretation
It is important to distinguish between the literal meaning of the stava, traditional Śrī Vidyā interpretation, and specific ritual applications.
The verse itself is a stotra/stava—a hymn of praise and contemplation.
Its individual epithets undoubtedly carry rich theological and contemplative significance. However, a particular epithet should not automatically be interpreted as prescribing a specific ritual procedure, nyāsa, mantra application or pūjā sequence.
Such ritual meanings depend upon the paddhati, commentary, sampradāya and lineage through which the text is transmitted.
Accordingly, the interpretation presented here should be understood as a Śrī Vidyā contemplative reading, while detailed ritual applications should be received through the appropriate Guru-paramparā and authorized instruction.
The Essential Teaching
The first śloka reveals a fundamental principle of Śrī Vidyā:
The Divine Mother is not merely the object of worship. She is the fullness that is sought, the knowledge through which it is recognized, the Śrīcakra through which it is contemplated, and the Bindu in which all multiplicity returns to unity.
Thus, Śrī Rājarājeśvarī is Pūrṇatā, Vidyā, Amṛta, Śrīcakra and Bindu—revealed as one Supreme Śakti.
Śrī Rājarājeśvarī
Pūrṇā — She is Fullness.
Amṛtā — She is Immortal Nectar.
Vidyā — She is Supreme Knowledge.
Bhāratī — She is Sacred Speech.
Śrīcakra-priyā — She is intimately united with the Śrīcakra.
Bindu — She is the Supreme Centre.
Rājarājeśvarī — She is the Sovereign Divine Mother.
श्रीमात्रे नमः
Śrī Mātre Namaḥ — Salutations to the Divine Mother.
Sanskrit
कल्याणायुत पूर्णचन्द्रवदनां प्राणेश्वरानन्दिनीं
पूर्णां पूर्णतरां परेशमहिषीं पूर्णामृतास्वादिनीम् ।
सम्पूर्णां परमोत्तमामृतकलां विद्यावतीं भारतीं
श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ १ ॥
एकारादि समस्तवर्ण विविधाकारैकचिद्रूपिणीं
चैतन्यात्मकचक्रराजनिलयां चन्द्रान्तसञ्चारिणीम् ।
भावाभावविभाविनीं भवपरां सद्भक्तिचिन्तामणिं
श्रीचक्रप्रियबिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ २ ॥
English Transliteration
Kalyāṇāyuta-pūrṇacandra-vadanāṃ prāṇeśvarānandinīṃ
pūrṇāṃ pūrṇatarāṃ pareśa-mahiṣīṃ pūrṇāmṛtāsvādinīm |
Sampūrṇāṃ paramottamāmṛta-kalāṃ vidyāvatīṃ Bhāratīṃ
śrīcakra-priyāṃ bindu-tarpaṇa-parāṃ Śrī-Rājarājeśvarīm || 1 ||
Tamil
கல்யாணாயுத பூர்ண-சந்த்ர-வதனாம் ப்ராணேஶ்வரா-நந்திநீம்
பூர்ணாம் பூர்ணதராம் பரேஶ-மஹிஷீம் பூர்ணாம்ருதா-ஸ்வாதிநீம் ।
ஸம்பூர்ணாம் பரமோத்தமாம்-ருதகலாம் வித்யாவதீம் பாரதீம்
ஶ்ரீசக்ரப்ரிய பிந்து-தர்பணபராம் ஶ்ரீராஜராஜேஶ்வரீம் ॥ १ ॥
ŚRĪ RĀJARĀJEŚVARĪ MANTRA MĀTṚKĀ STAVARĀJA
| தமிழ் | English | संस्कृतम् |
|---|---|---|
| ௧. கல்யாணம் நிறைந்த பூர்ண சந்திர முகத்தினளும், பிராணேஸ்வரனின் ஆனந்த வடிவினளும், பூரணமானவளும், அதிபூரணமானவளும், பரமேஸ்வரனின் மகிஷியும், பூர்ண அமுதத்தை அனுபவிப்பவளும், பரிபூரணமானவளும், பரமோத்தம அமுதகலையுமானவளும், வித்யையும் பாரதியுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 1. I adore Śrī Rājarājeśvarī, whose face is like the full moon and filled with auspiciousness; who delights the Lord of Prāṇa; who is fullness and supreme fullness; the Queen of the Supreme Lord; who savours the nectar of completeness; who is utterly complete, the supreme immortal digit, and Vidyā and Bhāratī; who delights in the Śrīcakra and is devoted to Bindu-tarpaṇa. | कल्याणायुत पूर्णचन्द्रवदनां प्राणेश्वरानन्दिनीं पूर्णां पूर्णतरां परेशमहिषीं पूर्णामृतास्वादिनीम् । सम्पूर्णां परमोत्तमामृतकलां विद्यावतीं भारतीं श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ १ ॥ |
| ௨. ஏகாரம் முதலான அனைத்து எழுத்துகளின் பல்வேறு வடிவங்களாக ஒரே சித்-சக்தியாக விளங்குபவளும், ஈச்வரனுக்கு அப்பாற்பட்ட யோகிகளால் போற்றப்படுபவளும், சுய ஆனந்த வடிவினளும், பரா வாக்காகவும், பச்யந்தி, மத்யமா, வைகரீ வடிவங்களாகவும் விளங்குபவளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 2. I adore Śrī Rājarājeśvarī, the One Consciousness appearing through the manifold forms of all letters beginning with Eka; revered by the supreme hosts of yogins; whose essential nature is innate bliss; who is Parā and manifests as Paśyantī, Madhyamā and Vaikharī. | एकारादि समस्तवर्ण विविधाकारैक चिद्रूपिणीं ईहाधिक्परयोगिबृन्दविनुतां स्वानन्दभूतां परां पश्यन्तीं तनुमध्यमां विलसिनीं श्रीवैखरीरूपिणीम् । आत्मानात्मविचारिणीं विवरगां विद्यां त्रिबीजात्मिकां श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ २ ॥ |
| ௩. தன்னை உணர்ந்த பரம யோகிகளால் போற்றப்படுபவளும், சுய ஆனந்த வடிவினளும், பரா–பச்யந்தி–மத்யமா–வைகரீ வாக் வடிவினளும், ஆத்மா–அனாத்மா விவேகத்தை அருளுபவளும், அகந்தர ஆகாசத்தில் விளங்குபவளும், திரிபீஜ வடிவினளும், ஸ்ரீசக்கரத்தையும் பிந்து தர்ப்பணத்தையும் பிரியமுடன் ஏற்றுக்கொள்பவளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 3. I adore Śrī Rājarājeśvarī, revered by supreme yogic hosts; whose nature is innate bliss; who is Parā, Paśyantī, Madhyamā and Vaikharī; who discriminates between Self and non-Self; who enters the inner space; who is Vidyā constituted of three Bījas; who delights in the Śrīcakra and is devoted to Bindu-tarpaṇa. | ईहाधिक्परयोगिबृन्दविनुतां स्वानन्दभूतां परां पश्यन्तीं तनुमध्यमां विलसिनीं श्रीवैखरीरूपिणीम् । आत्मानात्मविचारिणीं विवरगां विद्यां त्रिबीजात्मिकां श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ ३ ॥ |
| ௪. காணக்கூடியதும் காணமுடியாததுமான அனைத்தையும் உணர்த்துபவளும், ஒப்பற்றவளும், ருத்ராட்ச மாலை தரித்தவளும், திரிநேத்திர வடிவினளும், தக்ஷ வம்சத்தின் மொட்டாக விளங்குபவளும், நீண்ட கண்களும் நீண்ட நாதமுமுடையவளும், மங்களகரமானவளும், மங்கள வரங்களை அருளுபவளும், முத்திரைகளின் தலைவியுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 4. I adore Śrī Rājarājeśvarī, who beholds both the perceptible and imperceptible; who is incomparable; who bears a rosary of Rudrākṣas; whose form is three-eyed and subtly half-principled; the tender bud of Dakṣa’s lineage; long-eyed and resonant in voice; auspicious, bestower of auspicious boons, Bhagavatī and Mistress of the Mudrās. | लक्ष्यालक्ष्यनिरीक्षणां निरूपमां रुद्राक्षमालाधरां त्र्यक्षार्धाकृति दक्षवंशकलिकां दीर्घाक्षिदीर्घस्वराम् । भद्रां भद्रवरप्रदां भगवतीं भद्रेश्वरीं मुद्रिणीं श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ ४ ॥ |
| ௫. ஹ்ரீம் பீஜத்தில் நாதமும் பிந்துவும் நிறைந்தவளும், ஓங்கார நாத வடிவினளும், பிரம்மானந்தம் நிறைந்த அகத்தையுடையவளும், ஞானேஸ்வரியும் ஞானத்தை அருளுபவளும், இச்சா–ஞான சக்திகளின் வடிவினளும், பூமியில் பிரவேசித்தவளும், கந்தர்வர்களால் சேவிக்கப்படுபவளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 5. I adore Śrī Rājarājeśvarī, filled with Nāda and Bindu arising in the Hrīṃ Bīja; whose nature is the Nāda of Oṃkāra; whose interior is dense with Brahmānanda; who is Jñāneśvarī and giver of knowledge; who embodies Icchā and Jñāna; who has entered the Earth and is served by Gandharvas. | ह्रींबीजागत नादबिन्दुभरितामोङ्कार नादात्मिकां ब्रह्मानन्द घनोदरीं गुणवतीं ज्ञानेश्वरी ज्ञानदाम् । इच्छाज्ञाकृतिनीं महीं गतवतीं गन्धर्वसंसेवितां श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ ५ ॥ |
| ௬. பேரானந்தத்தில் மயங்கியவளும், பொற்கலசம் நிறைந்தவளும், பூரண வடிவினளும், ஹூங்கார நாதத்தைப் பிரியமுடன் ஏற்றுக்கொள்பவளும், சரஸ்வதியாக விளங்குபவளும், சாரம்–அசாரம் ஆகியவற்றை விவேகிக்க வல்லவளும், வர்ணாஸ்ரம வடிவினளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 6. I adore Śrī Rājarājeśvarī, ecstatic with joy; whose golden vessel is full; whose form is abundant and elevated; who delights in the network of sounds of Huṃ; who shines as Sarasvatī; who is skilful in discriminating the essential from the non-essential; who assumes the forms of Varṇa and Āśrama. | हर्षोन्मत्तसुवर्णपात्रभरितां पीनोन्नतां पूर्णितां हुंकारप्रियशब्दजालनिरतां सारस्वतोल्लासिनीम् । सारासारविचारचारुचतुरां वर्णाश्रमाकारिणीं श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ ६ ॥ |
| ௭. அனைத்துலக ஈசனின் அங்கங்களில் விளையாடுபவளும், கருணை நிறைந்தவளும், நாத வடிவினளும், சங்கமத்தைப் பிரியமுடன் ஏற்றுக்கொள்பவளும், அனைத்திற்குள்ளும் அந்தரங்கமாக விளங்குபவளும், சிவனுடைய திருமேனியை ஒளிரச் செய்பவளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 7. I adore Śrī Rājarājeśvarī, who moves through the limbs of the Lord of all; compassionate; manifesting as sacred resonance and Nāda; delighting in union; pervading the interior of all; illuminating the body of Śiva and shining as the illuminating principle. | सर्वेशाङ्गविहारिणीं सकरुणां सन्नादिनीं नादिनीं सम्योगप्रियरूपिणीं प्रियवतीं प्रीतां प्रतापोन्नताम् । सर्वान्तर्गतिशालिनीं शिवतनूसन्दीपिनीं दीपिनीं श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ ७ ॥ |
| ௮. கர்மமும் அகர்மமும் கடந்தவளும், குலசக்தியின் வடிவினளும், கர்மபலத்தை அருளுபவளும், கௌலினியுமானவளும், கருணைக் கடலுமானவளும், அனைத்து விருப்பங்களிலும் நிறைந்தவளும், பஞ்சபிரம்மங்களின் சனாதன ஆசனத்தில் வீற்றிருப்பவளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 8. I adore Śrī Rājarājeśvarī, beyond karma and akarma; Kulavatī and Kaulinī; bestower of the fruits of action; an ocean of compassion; intent upon all desires; established upon the eternal seat of the Five Brahmas; endowed with supreme Yoga. | कर्माकर्मविवर्जितां कुलवतीं कर्मप्रदां कौलिनीं कारुण्याम्बुधि सर्वकामनिरतां सिन्धुप्रियोल्लासिनीम् । पञ्चब्रह्म सनातनासनगतां गेयां सुयोगान्वितां श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ ८ ॥ |
| ௯. யானையின் கும்பம் போன்ற நிறைந்த இரு ஸ்தனங்களையுடையவளும், ஆபரணங்களால் அலங்கரிக்கப்பட்டவளும், தேவேந்திரனால் போற்றப்படுபவளும், சிருங்கார பீடத்தில் வீற்றிருப்பவளும், யோனி முத்திரையைத் தாங்குபவளும், நித்தியமானவளும், நவார்ண வடிவினளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 9. I adore Śrī Rājarājeśvarī, whose two breasts are full and elevated like the frontal globes of an elephant; adorned with necklaces and ornaments; praised by Indra; dwelling in the Śṛṅgāra Pīṭha; bearing the Yoni-Mudrā; eternal and of the nature of Navārṇa. | हस्त्युत्कुम्भनिभस्तनद्वितयतः पीनोन्नतादानतां हाराद्याभरणां सुरेन्द्रविनुतां शृङ्गारपीठालयाम् । योन्याकारकयोनिमुद्रितकरां नित्यां नवार्णात्मिकां श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ ९ ॥ |
| ௰. லக்ஷ்மியின் மங்கள லக்ஷணங்கள் அனைத்தும் நிறைந்தவளும், பக்தர்களுக்கு வரம் அருளுபவளும், தெய்வீக லீலையில் விளையாடுபவளும், லாக்ஷா சிவப்பால் அலங்கரிக்கப்பட்ட திருவடித் தாமரைகளையுடையவளும், பிரம்மா–இந்திரனால் சேவிக்கப்படுபவளும், உலகங்களின் ஆசைகளுக்குத் தாயுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 10. I adore Śrī Rājarājeśvarī, complete with the auspicious characteristics of Lakṣmī; bestower of boons upon devotees; abiding in divine play; whose lotus feet are reddened with lākṣā; worshipped by Brahmā and Indra; Mother of the desires of beings in the worlds. | लक्ष्मीलक्षणपूर्ण भक्तवरदां लीलाविनोदस्थितां लाक्षारञ्जितपादपद्मयुगलां ब्रह्मेन्द्रसंसेविताम् । लोकालोकितलोककामजननीं लोकाश्रयाङ्कस्थितां श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ १० ॥ |
| ௰௧. ஹ்ரீங்காரத்தில் நிலைபெற்றவளும், சங்கரனுக்குப் பிரியமான திருமேனியுடையவளும், ஸ்ரீ யோகபீடத்தின் ஈஸ்வரியுமானவளும், மங்களம் நிறைந்த தாமரை போன்ற கண்களையுடையவளும், மங்கள சித்தியை அருளுபவளும், கருணையால் சிறப்புற்ற பேரழகினளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 11. I adore Śrī Rājarājeśvarī, established in Hrīṃkāra and beloved of Śaṅkara; Sovereign of the Śrī Yogapīṭha; whose lotus-like eyes are filled with auspiciousness; bestower of auspicious fulfilment; whose entire form is distinguished by compassion and supreme beauty. | ह्रींकाराश्रितशङ्करप्रियतनुं श्रीयोगपीठेश्वरीं माङ्गल्यायुतपङ्कजाभनयनां माङ्गल्यसिद्धिप्रदाम् । कारुण्येन विशेषिताङ्गसुमहालावण्यसंशोभितां श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ ११ ॥ |
| ௰௨. அனைத்து ஞானக் கலைகளும் நிறைந்தவளும், கருணைமிகுந்தவளும், அனைத்திற்கும் ஈஸ்வரியுமானவளும், எங்கும் நிறைந்தவளும், சத்தியமானவளும், அனைத்துமயமானவளும், ஸஹஸ்ரார தாமரையில் உதித்தவளும், சத்த்வ சமுத்திரத்தில் நிலைபெற்றவளும், பற்றும் பற்றின்மையும் கடந்தவளும், ஆனந்தத்தை அருளுபவளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 12. I adore Śrī Rājarājeśvarī, endowed with every aspect of knowledge; compassionate; Sovereign of all; pervading everything; Truth itself and consisting of all; arising in the thousand-petalled lotus; established in the ocean of Sattva; beyond attachment and non-attachment; bestower of happiness; radiant like millions of rising suns. | सर्वज्ञानकलावतीं सकरुणां सर्वेश्वरीं सर्वगां सत्यां सर्वमयीं सहस्रदलजां सत्त्वार्णवोपस्थिताम् । सङ्गासङ्गविवर्जितां सुखकरीं बालार्ककोटिप्रभां श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ १२ ॥ |
| ௰௩. க முதல் க்ஷ வரை உள்ள எழுத்துகளின் பொன் பிந்து வடிவினளும், அனைத்து அங்கங்களாலும் அலங்கரிக்கப்பட்டவளும், எண்ணற்ற வர்ணங்களும் வடிவங்களும் கொண்டவளும், சிந்தாமணியாக விளங்குபவளும், அதிசய ஆனந்தத்தை அளிப்பவளும், மூன்று கூடங்களின் வடிவினளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 13. I adore Śrī Rājarājeśvarī, whose beautiful form is the golden Bindu extending through the Mātṛkā from Kā to Kṣa; adorned in every limb; manifesting in countless colours and forms; the Cintāmaṇi of supreme skill; bestower of wondrous bliss; whose form consists of the three Kūṭas. | कादिक्षान्तसुवर्णबिन्दुसुतनुं सर्वाङ्गसंशोभितां नानावर्णविचित्रचित्रचरितां चातुर्यचिन्तामणीम् । चित्रानन्दविधायिनीं सुचपलां कूटत्रयाकारिणीं श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ १३ ॥ |
| ௰௪. லக்ஷ்மி, ஈசான, விதீந்திரர் முதலான தெய்வங்களின் எட்டங்க பீடத்தில் நிலைபெற்றவளும், சூரியன்–சந்திரன்–அக்னி ஆகியவற்றின் ஒரே பீடத்தில் இருப்பவளும், மூன்று நிலைகளில் விளங்குபவளும், திரிகோணத்தின் ஈஸ்வரியுமானவளும், ஆகாயத்தில் சஞ்சரிப்பவளும், கங்கைக்கும் கணேசனுக்கும் பிரியமானவளுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 14. I adore Śrī Rājarājeśvarī, established in the eightfold sacred seat; abiding in the single seat constituted of Sun, Moon and Fire; present in the three states; Sovereign of the Triangle; moving through the sky; beloved of Gaṅgā and Gaṇeśa. | लक्ष्मीशानविधीन्द्रचन्द्रमकुटाद्यष्टाङ्गपीठाश्रितां सूर्येन्द्वग्निमयैकपीठनिलयां त्रिस्थां त्रिकोणेश्वरीम् । गोष्ट्रीं गर्वनिगर्वितां गगनगां गङ्गागणेशप्रियां श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ १४ ॥ |
| ௰௫. ஹ்ரீம் கூடத்திரய வடிவினளும், சமயினியுமானவளும், சம்சாரத்தில் விளங்குபவளும், ஹம்ஸினியுமானவளும், வாமாசாரத்தைப் பின்பற்றுபவளும், புனித குலத்தில் உதித்தவளும், பீஜமும் முத்திரையும் உடையவளும், காமாக்ஷியுமானவளும், கருணையால் நனைந்த இதயமுடையவளும், திரிமூர்த்திகளின் அம்பிகையுமான ஸ்ரீ ராஜராஜேஸ்வரியைப் போற்றுகின்றேன். | 15. I adore Śrī Rājarājeśvarī, whose form is the three Kūṭas of Hrīṃ; who is Samayinī; who is present in Saṃsāra; who is Haṃsinī; devoted to Vāmācāra; born of the noble Kula; endowed with Bīja and Mudrā; who is Kāmakṣī, whose heart is softened by compassion; Śrī-Tri-mūrty-Ambikā. | ह्रींकूटत्रयरूपिणीं समयिनीं संसारिणीं हंसिनीं वामाचारपरायणां सुकुलजां बीजावतीं मुद्रिणीम् । कामाक्षीं करुणार्द्रचित्तसहितां श्रीं श्रीत्रिमूर्त्यम्बिकां श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ १५ ॥ |
| ௰௬. சிவன், கேசவன் முதலான தெய்வங்களின் தாயுமான வித்யையாகவும், உலகை மயக்கும் ஜகன்மோகினியாகவும், பிரம்மா முதல் சிற்றெறும்பு வரை உள்ள அனைத்து உயிர்களுக்கும் ஒரே ஆனந்தத்தை அருளுபவளாகவும், ஐந்து பிரணவங்களும் இரட்டை ரேபமும் கொண்ட தாமரையாகவும், சித்-கலைகளின் மாலையை அணிந்தவளாகவும் விளங்கும் பரதேவதையான பகவதி ஸ்ரீ ராஜராஜேஸ்வரி எங்களைப் பாதுகாக்கட்டும். | 16. May Śrī Rājarājeśvarī, the Supreme Goddess, protect us—She who is Vidyā, the Mother of Śiva, Keśava and the divine order; the Enchantress of the universe; the giver of the one bliss of all beings, from Brahmā to the smallest ant; the lotus of the five Praṇavas and Dvirepha; She who wears the garland of the rays of Consciousness. | या विद्या शिवकेशवादिजननी या वै जगन्मोहिनी या ब्रह्मादिपिपीलिकान्त जगदानन्दैकसन्दायिनी । या पञ्चप्रणवद्विरेफनलिनी या चित्कलामालिनी सा पायात्परदेवता भगवती श्रीराजराजेश्वरी ॥ १६ ॥ |
Śrī Rājarājeśvarī
Mantra Mātṛkā Stavarāja
A contemplative journey into the Supreme Divine Mother through Pūrṇatā, Vidyā, Mātṛkā, Cit, Śrīcakra and Bindu.
The Goddess as Pūrṇatā, Vidyā, Amṛta and Bindu
The Divine Mother as Fullness itself, immortal nectar, supreme Vidyā, Śrīcakra and the innermost Bindu.
पूर्णां पूर्णतरां परेशमहिषीं पूर्णामृतास्वादिनीम् ।
सम्पूर्णां परमोत्तमामृतकलां विद्यावतीं भारतीं
श्रीचक्रप्रिय बिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ १ ॥
Kalyāṇāyuta-pūrṇacandra-vadanāṃ prāṇeśvarānandinīṃ
pūrṇāṃ pūrṇatarāṃ pareśa-mahiṣīṃ pūrṇāmṛtāsvādinīm |
Sampūrṇāṃ paramottamāmṛta-kalāṃ vidyāvatīṃ Bhāratīṃ
śrīcakra-priyāṃ bindu-tarpaṇa-parāṃ Śrī-Rājarājeśvarīm || 1 ||
I contemplate Śrī Rājarājeśvarī, whose countenance shines with the radiance of the full moon and who is endowed with innumerable auspicious qualities; who delights the Lord of Prāṇa; who is Fullness itself, and yet transcends even fullness; who is the supreme Sovereign Consort of Parameśvara; and who savours the complete nectar of immortality.
She is utterly complete, the supreme and most exalted digit of immortal nectar, the embodiment of Vidyā, and Bhāratī, the divine principle of sacred knowledge and speech. She is beloved of the Śrīcakra and is supremely devoted to the offering of tarpana at its Bindu. She is Śrī Rājarājeśvarī.
The Inner Architecture of Verse 1
The verse moves from cosmic fullness toward immortality, knowledge, Śrīcakra and the innermost Bindu.
Fullness
Nectar
Knowledge
Geometry
Centre
Goddess
A Śrī Vidyā Contemplation
Contemplate Her radiance as the full moon. Recognize Her as Pūrṇā, Fullness itself.
Contemplate Her as immortal nectar and recognize Her as Vidyā, the knowledge that reveals the Divine.
Enter inward through the Śrīcakra toward the innermost Bindu.
The One Consciousness in the Manifold Matrix of Sound
Mātṛkā → Cit → Śrīcakra → Candra → Bhāva/Abhāva → Bhavaparā → Bhakti → Bindu
चैतन्यात्मकचक्रराजनिलयां चन्द्रान्तसञ्चारिणीम् ।
भावाभावविभाविनीं भवपरां सद्भक्तिचिन्तामणिं
श्रीचक्रप्रियबिन्दुतर्पणपरां श्रीराजराजेश्वरीम् ॥ २ ॥
Ekārādi-samasta-varṇa-vividhākāraika-cidrūpiṇīṃ
Chaitanyātmaka-cakrarāja-nilayāṃ candrānta-saṃcāriṇīm |
Bhāvābhāva-vibhāvinīṃ bhavaparāṃ sad-bhakti-cintāmaṇiṃ
Śrīcakra-priyāṃ bindu-tarpaṇa-parāṃ Śrī-Rājarājeśvarīm || 2 ||
I adore Śrī Rājarājeśvarī, who is the One Consciousness appearing through the manifold forms of all letters beginning with Ekāra; who abides as the Cakrarāja, the Śrīcakra whose very essence is Consciousness; who moves through to the ultimate limit of the lunar principle; who reveals both being and non-being; who transcends the entire field of becoming; and who is the Cintāmaṇi-jewel of true devotion.
She delights in the Śrīcakra and is especially associated with the offering of tarpana at its Bindu. She is Śrī Rājarājeśvarī.
The Inner Architecture of Verse 2
The verse begins with the matrix of sacred sound and progressively moves toward One Consciousness, transcendence, devotion and the innermost Bindu.
Letters
Consciousness
Chaitanya
Principle
Non-being
Becoming
Devotion
Centre
The Central Śrīvidyā Insight
The letters are many. The forms are many. The mantras are many. The yantras are many.
Yet the Consciousness underlying them is One.
The designation Mantra Mātṛkā Stava is particularly significant.
The Goddess is approached through Mātṛkā—the matrix of sacred sound and differentiated expression.
She is therefore not merely the subject described by mantra. She is the Consciousness-principle underlying sacred sound itself.
A Śrī Vidyā Contemplation
Begin with the manifold matrix of sacred letters.
Recognize that every differentiated sound is illumined by Consciousness.
Contemplate the Śrīcakra not merely as geometry, but as a sacred field of Consciousness.
Observe bhāva and abhāva—being and non-being— and recognize the Consciousness in which both are revealed.
Move beyond conditioned becoming toward Bhavaparā.
Allow authentic devotion to become the Cintāmaṇi.
Finally, return inward to the Bindu.
Verse 1: The Divine Mother is revealed as Pūrṇatā, Amṛta, Vidyā, Śrīcakra and Bindu.
Verse 2: The same Divine Mother is revealed as the One Consciousness appearing through the manifold matrix of sacred sound, form, experience and devotion.
The letters are many. The forms are many. The mantras are many. But the Cid-rūpiṇī is One.
From Mātṛkā to Mantra. From Mantra to Cit. From Cit to Śrīcakra. From Śrīcakra to Bindu. From Bindu to Rājarājeśvarī.
Share it to deserving souls. 🙏😇❤️
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