I contemplate Śrī Rājarājeśvarī, whose countenance shines like the full moon, who is Fullness itself and transcends even fullness, who is the supreme Sovereign Consort of Parameśvara and who savours the complete nectar of immortality.

She is the embodiment of Vidyā and Bhāratī, beloved of the Śrīcakra and associated with Bindu-tarpaṇa.

I adore Śrī Rājarājeśvarī, the One Consciousness appearing through the manifold forms of all letters, who abides as the Cakrarāja whose essence is Consciousness.

She reveals both being and non-being, transcends becoming, and is the Cintāmaṇi of true devotion.

I praise Śrī Rājarājeśvarī, revered by supreme yogic hosts, whose essential nature is innate bliss and who manifests as the subtle levels of divine Speech.

She is the power of discrimination between Self and non-Self, the inner-space principle, Vidyā constituted of three Bījas, and the Goddess of the Śrīcakra-Bindu.

She encompasses both that which can be perceived and that which is beyond direct perception. She is incomparable, bears the rudrākṣa mālā, embodies auspiciousness and is associated with sacred Mudrā.

The verse brings Śākta and Śaiva symbolism together: Rudrākṣa, three-eyed imagery, Dakṣa's lineage, form, sound and Mudrā all become expressions of Śakti.

She is filled with Nāda and Bindu arising within Hrīṃ, and is the essential nature of the Nāda of Oṃkāra. Her interior is filled with Brahmānanda.

She is Jñāneśvarī and Jñānadā, the Sovereign and giver of knowledge, manifesting Icchā and Jñāna Śakti and entering the Earth as embodied manifestation.

She is filled with ecstatic joy, represented by the golden vessel of fullness. She delights in Huṃkāra and shines as Sarasvatī.

She is supremely skilful in discriminating between Sāra and Asāra—the essential and non-essential—and assumes the forms of the structures of human life.

She moves through the limbs/aspects of the Lord of all, is full of compassion, manifests as sacred resonance and delights in union.

She pervades the interior of all things and illuminates the body of Śiva. Thus Śakti is the dynamic light through which Consciousness becomes manifest.

She is beyond both Karma and Akarma, yet governs the field of action and its results. She is Kulavatī and Kaulinī, an ocean of compassion.

She is seated upon the eternal Pañca-Brahma Āsana, the fivefold divine foundation traditionally associated with Brahmā, Viṣṇu, Rudra, Īśvara and Sadāśiva.

The Goddess is described through the language of fullness, beauty, ornamentation and sacred feminine embodiment. She dwells in the Śṛṅgāra Pīṭha and displays Yoni-Mudrā.

Yoni is contemplated not merely biologically but as the generative matrix or source of manifestation. She is also Nityā and Navārṇātmikā.

The precise mantraic identification of Navārṇa should be established from the specific recension and lineage.

She possesses the auspicious characteristics of Lakṣmī, bestows boons upon devotees and abides in divine Līlā. Her lotus feet are beautified with traditional red lac.

She is worshipped by Brahmā and Indra and is the Mother of the desires of beings in the worlds. Desire itself belongs to the field of Śakti and can be transformed through Bhakti, Vicāra and Vidyā.

Her form is beloved of Śaṅkara and established in the Hrīṃ principle. She is Śrī-Yogapīṭheśvarī, Sovereign of the sacred seat of Yoga.

She possesses lotus-like eyes filled with auspiciousness and bestows Māṅgalya-siddhi. Her entire form shines with compassion and supreme beauty.

She possesses every aspect of knowledge, is full of compassion, the Sovereign of all and pervades everything. She is Truth and is Sarvamayī—the totality of manifestation.

She arises in the thousand-petalled lotus, remains beyond both attachment and non-attachment, bestows happiness and shines like millions of rising suns.

Her form is associated with the golden Bindu extending through the Mātṛkā field from Kādi to Kṣānta. Her manifestations appear in innumerable colours and forms.

Most significantly, She is Kūṭatrayākāriṇī—the Goddess whose mantric form is expressed through the Three Kūṭas of Śrīvidyā. In the standard Śrīvidyā framework these are Vāgbhava, Kāmarāja and Śakti Kūṭa.

She is established in an eightfold sacred seat and abides in the single seat constituted of Sun, Moon and Fire.

She is Trikoṇeśvarī—the Sovereign of the sacred Triangle. She moves through the vastness of Gagana/Ākāśa and is associated with Gaṅgā and Gaṇeśa.

She is the form of the three Kūṭas associated with Hrīṃ, Samayinī, present within Saṃsāra and Haṃsinī. She is associated with Vāmācāra, Kula, Bīja and Mudrā.

She is Kāmakṣī, whose heart is softened by compassion, and Śrī-Tri-mūrty-Ambikā, the Mother associated with the threefold divine manifestation.

The technical meanings of Samaya, Vāmācāra, Bīja and related terms should be understood according to the specific Śrīvidyā lineage and paddhati.

May that Supreme Goddess protect us—Śrī Rājarājeśvarī, who is Vidyā, the Mother of Śiva, Keśava and the divine order; who is the Enchantress of the universe; who bestows the one bliss of the entire universe, from Brahmā down to the smallest ant.

She is associated with the profound mantraic symbolism of Pañca-Praṇava and Dvirepha-Nalinī, and is Cit-Kalā-Mālinī— She who wears a garland of the rays or digits of Consciousness.

The verse culminates in the explicit declaration: Parādevatā Bhagavatī Śrī Rājarājeśvarī.