In the next 44 visualizations with the mantras the beginning Aim Hrim Srim can't be replaced. The remaining part of the mantras can be translation for ease of people who do not know Sanskrit.
Where the meaning can be clearly established, we do not consider that a mantra. Where the meaning cannot be divulged, where the words are a channel of communication we recognize it as a mantra. That is the criterion we are using to distinguish the untranslatable mantra from the translatable parts. Ka e i la hrim, Ha sa ka ha la hrim, Sa ka la hrim is all a mantra. It can't be translated.
Now, what are these meditations about? These meditations are something like a guided imagery. It creates an environment in your minds eye. It challenges you to explore ypur creative visualization.
Meru is supposed to be the tallest mountain in the world. It spans the 14 worlds. And the 14 worlds are located from the bottom of the feet to the top of the head. The spinal chord is the real meru. The spinal chord is the abode of the Goddess who travels up and down playing the music of life in the seven centers.
What do you do as you recite each mantra and visualize the corresponding image, mapping them into the forty four triangles of the Sri Chakra? You place a dot of sandalwood paste and kumkum on the center of the Sri Chakra. On that you place sandalwood (symbol for semen) which is gandhaperfume.
On top of Gandha you place Kumkum which represents blood. So again the union of the male and the female fluids creating life is symbolically placed on the top of the Sri Chakra with each of the mantras, or at the end of the entire visualization process.
Aim Hrim Srim is repeated with each phrase. This phrase means: I request Saraswati to teach me about Maya and to recieve the grace of Goddess Sri. When we meditate, we first prepare ourselves for meditation by preparing a beautiful location and and sitting there in a calm state. Creation of this sacred space is the intent of these 44 meditations.
1. amrtambhonidhaye namah ; nidhi is a an ocean; ambha is water; amrita is nectar, or the ocean of nectar; namah means I am that (ocean of nectarine waters which give and support life). namah; a word about namah. If you look at the siva sutram, Na is shabda, Ma is touch. Na means no. No touch. What could it mean, no touch? Are you not touching left and right hands with namah? Aha, that is the meaning, the toucher and the touched are the same.
When do you have a touch? When there is a difference. Can a finger touch itself? A finger can touch anything else, but it cannot touch itself, yet it can be aware of itself. So when you are the object of your vision, the touch disappears, but awareness does not. The touch is there as long as the interval is there. When you say namah there is no touch, no contact. It means that what I am meditating on has become myself. So I have become the ocean of nectar. Also; you say namah by joining your left hand and right hand. If youknow that your left hand belongs to the female part of you and the right hand to the male part (artha nari iswara), you join the male and the female in Namah. Left is Vama what you see (Vama=what you vomitted, what came out of you).
The right is what you are. Joining of what you see with the what you are is themeaning implied by joining the left and right hands. When you say namah you are gesturing in effect that "I am seeing you as a separate being, but I know you and me are one".
You are imposing the qualities of the object on which you are meditating upon onto yourself by the gesture of Namah. That is called meditation. In meditation, you don't stop seeing; you don't stop knowing; but you are becoming what you see, what you know. This state of being in which you are merged with, in yoga with the object of perception, is called Samadhi. The word Samadhi is composed of two terms: Sama=Equal, Adhi= Regarding. In this first meditation of Sri Chakra, you are thinking of it as an ocean of nectar first as an object; then you are becoming the ocean of nectar.
Let me tell you about a nice custom. Hindus make the child write Om Namah Sivaaya Siddham Namah at the time of starting to learn letters. What does this mean? Om is the name of God. Namah I am not seeing anything different from me. This knowledge that I am what I am seeing is Sivaya for the good of everyone. And how you attain this state?. Siddham Namah you go to a person who is a Siddha, one who is enlightened and gesture Namah "You are me". Thus you are invoking the Siddha into yourself. Then the siddha's knowledge becomes yours and therefore you can become enlightened. The transfer of power or grace occurs through identification, which happens through paying attention.
Namah is constantly being used as an ending here with every mantra. There are five endings which can be used normally to any puja. These are jaya, namah, svaha, tarpana and shuddha.
The Khadga Mala Stotram is the Devi's praise which lists the powers of Devi. It can be recited in five different ways. Shuddha Shakti Mala means you are not adding any ending, you are just being the power yourself ( not seeing any difference); Namo antha Mala, you are adding namah at the end(seeing a difference, but knowing that you are not different from the power); Jaya antha Mala means you are saying Jaya (victory to) at the end; Swaha antha Mala means you are saying Svaha and offering ghee into the fire; and Tarpantha Mala means you say tarpayami and offering water of your life in the cause of the power.
You can think of Devi as a male, as a female, or you can think of Devi as a loving couple in union. These three ways of thinking can be combined with the above five ways of endings to make 5x3 =15 ways of worship. Such ways of worship are indeed an integral part of worship of Devi. They are the meanings of letters in the Pancadasi Mantra.
In each of the 15 days of the lunar calendar you are supposed to worship in these 15 different ways associated with that day. This is called Tithi Nitya Puja Vidhi. There are fifteen ways in which the Khadga Mala can be worshipped. On what daysDevi is worshipped in a male (lingam) and what days Devi is worshipped in a female(yoni) and on what days Devi is worshipped as the union of the male(seer) and female (seen) is to be found in the Pancadasi Mantra, as given below.
In the Panchadasi Mantra of Devi called the Kadi Vidya, there are three "Ka"s and the two "Ha"s which represent the male. The mantra is also the sequence of the days of lunar calendar; the first letter is the first day, the second letter the second day and so on. Siva is supposed to be the destroyer; so the days on which we worship Devi as male Siva is considered inauspicious for materialistic gains ( but auspicious for spiritual gains). The seed letters "E, I, one La, two Sa" are the days on which we worship Devi as a female (yoni=mother=source). These days are obviously auspicious, for she is taking care of our material needs. However, the very best days are those in which Devi in the form of a couple in union; These days correspond to the second and third La, and the three Hrims. So on lunar days 1,6,8,9,13 Devi is worshipped in a Male; on days 2,3,4,7,12 Devi is worshipped in a female, and on days 5,7,10,11,14,15 in a couple. It is our normal understanding that Devi is the mother who the gives us life, nourishes us through her milk and gives us knowledge. Hrim is the union of the male and female which gives us life. So firstly, it the best to worship Her as male and female in union, to get all forms of creativity invoked into us. Worship of genitals therefore gives us Kriya Sakti (called Parvati or Durga or simply Ma), to manifest all kinds of creative powers in real life. Second best is to worship Her as the female only that gives us nourishment (meditation on breasts gives that) and the last is to worship Her as a male which helps us to detach ourselves from this world. All this information is coded into the mantra the Pancadasi Mantra. These notes given here are designed to help the reader to clearly visualize the meanings of the meditations.
2. Ratna Dvipaya Namah. - In the Amrita ocean we have the Ratnadvipa the
island of jewels.
3. Nanavrksa mahodyanaya (Namah) - a beautiful garden of flowers many big trees.
4. Kalpa vrksa vatikaya (namah)- Here are trees that when you sit beneath them whatever you wish is granted to you. (There is a trouble with that. If you , without thinking, think of something bad, that also will happen for you. So the kalpa vrksa is a doubleedged sword.)
5. Santana vatikaya namah - We know we are going to die one day. So, to prolong our life we enter into relationships and we beget children. Begetting children is an attempt to gain immortality. However, we will not gain immortality this way; but it is one of the aspirations of humanity, to have children and grandchildren, and so on and to perpetuate the race.
6. Hari chandana vatikaya namah - Chandana means the sandalwood paste, it also a symbol for semen. Harichandana is also called Rakta Chandana. (Rakta=blood) Hari is Visnu. The three fundamental entities are space, time and matter. Space consciousness is called Visnu, time consciousness is called Siva, and the union between space and time, Siva and Visnu creates matter, Brahma. Harichandana is the vasana, rajoguna of Hari, which is the desire to manifest the world in his womb of space. One of the forms of Vishnu is Mohini, who entices Siva to emits his seed. That is why Harichandana is called Rakta chandana, the seed of the woman, the menstrual flow. Just as a woman exhibits flow between her monthly cycles, the woman called mind exhibits the flow of desire to manifest thought forms between silences. This name means that there is a container (vati) full of harichandana.
You realize when you go through all these meditations, that you are really visualizing the form of the yoni. They are all different aspects of the yoni, the mother of all, which can be properly called the female genital, or the cosmos, or even the mind. You visualize the garbhalaya, the womb, as a beautiful garden and a beautiful temple. Actually the word Garbhaalaya means the womb which is tha temple in which the Mother Goddess of fertilityand creativity resides. In olden times yoni was not considered as a sinful thing; it was indeed worshipped as the seat of the Goddess. Phallic and female genital worship was the oldest of all forms of worship common to all religions.
7. Mandara vatikayai namaha - grove of hybiscus flowers, which are red in color with a red pestil in its center.
8. Parijata vatikayai namah - in the forest of hybiscus trees, there is a grove with white, very delicate and fragrant flowers with red stems which are called are parijata.
9. Kadamba vatikayai - kadamba is a garland of red flowers. All these things are relating to the different colors of red. You realize that they are all the different shades of red in the yoni.
10. Pushya raga ratna prakaraya namah - pushya raga is coral. This is the enclosure made of coral.
11. padma raga prakaraya - This is a red jewel enclosure.
12. gomedha ratna prakaraya - This is a brown enclosure.
13. vajra ratna prakaraya - This is a diamond enclosure which is sparkling white in color. Again that represents the seed. Vajra also means a thunderbolt and the ability to keep the seed within as yogis do.
14. vaidurya ratna prakaraya - This is again a red jewel.
15. indra nila ratna prakaraya - This is a deep blue. Indra also is the God of pleasure.
16. mukta ratnaprakaraya - This is an enclosure of pearls.
17. marakata ratnaprakaraya - This is again a red stone enclosure.
18. vidruma ratnaprakaraya - Coral. Again all of these are different colored enclosures one inside the other.
19. manikya mandapaya - A hall which is made of rubies.
20. sahasra sthambhamandapaya - A thousandpillared hall. Also the thousand petal lotus at the crown of the head (of the baby inside the womb.)
21. amrta vapikayai - The well containing nectar.
22. ananda vapikayai - The well of happiness.
23. vimarsa vapikayai - Vimarsa is analysis. Prakarsha and Vimarsa are the two feet of the guru. Prakarsha is enlightenment (Siva) and Vimarsha is analysis (the foot of Devi). Your ability to discriminate between differnt paths to reach the goal you set for yourself is called vimarsa.
24. balatapa udgaraya - Bala means young; atapa is the sunlight; udgara is the profusion. So this means the profusion of the rising sun's light. (Sun represents passion, and moon dispassion)
25. candrikodgaraya - Candra is the moonlight. So this is the profusion of the moonlight.
26. mahsringara parighayai - parigha is a barrage of the great sentiment of eros.
27. mahapadmatavyai - Maha Padma represents a huge number, 10 to the power of twenty.The size of the cosmos is 10 to the power of 20 times the size of the human being. There are two great nidhis: the cosmos itself, and the awareness in the cosmos. The cosmos nidhi is Siva and the awareness of the cosmos called Shakti is the padma nidhi. Atavi means a forest. A forest of island universes is meant.
28. cintamani griha rajaya - within the padma nidhi is the jewel of thoughts and a house built out of your imaginations. Cintamani is also a mantra "arkshmiryaum". It is found in the classic text on worship of Devi by Adi Sankara called Soundaryalahari. There it states that you encapsulate the pancadasi mantra with cintamani; which is then offerred in the fire of your imagination and you keep the fire glowing. This means offering ghee with the mantra "arkshmiryaum ka e i la hrim ha sa ka la hrim sa ka la hrim arkshmiryaum) to the fire's glow in your mind. If you are able to visualise the fire, offering the seed along with the mantra, then all the attainments manifest. Lalita Sahasram talks of Cidagnikunda sambutayai namah Cit means consciousness. In your awareness the fire is made and the fire is sustained by the mantra. The seed of the cintamani mantra is being placed inside the light, and this cintamani flower is born and inside it you will see Devi, who will give you whatever you ask Her, if it be Her wish to grant you that. The house of cintamani is the Sri Chakra itself; The Sri Chakra is first seen in meditation by Sage Agastya; worship of Sri Chakra gives Devi to Sadhaka..
29. purvamnaya maya purvadvaraya - next you see the outside doors of Sri Chakra described. The Rg Veda is the Eastern entrance. The Rig veda is the revelation of truth in meditation. This is one way to reach the Goddess.
30. dakshinamnaya maya daksinadvaraya - the Yajur Veda is the southern entrance. Yajurveda is the use of Riks in rituals. Rituals are the second way to reach the Goddess.
31. pascimamnaya maya pascimadvaraya - the western entrance is the Sama Veda. Sama Veda is singing the Riks. Song and dance are the third way to reach the Goddess.
32. uttarmnaya maya uttardvarya - the northern entrance is the Atharvana Veda. Atharvana Veda is the practical use of the Vedic Hymns to achieve ends magically. Helping others and yourself through Her grace is the fourth way of reaching the Goddess.
33. ratna dvipa valayaya - A circle of islands made of jewels are surrounding this island.
34. mani maya maha simhasanaya - The great throne guarded by Lions, is made out of jewels, sitting on four living pillars.
35. brahmamaya eka manca padaya - Brahma is one of the legs. It represents the Muladhara Chakra (the root chakra at the cervix).
36. visnumaya eka manca padaya - The second leg is Visnu. Visnu is the Swadhisthana chakra (2nd chakra at the entrance to birth channel).
37. rudramaya eka manca padaya - The next leg is made of Rudra. Rudra represents the Manipura chakra (3rd chakra at the navel).
38. isvaramaya eka manca padaya - The next leg is Iswara which is the Anahata chakra (the 4th, Heart chakra).
39. sadasiva eka manca phalakaya - Sadasiva is the Visshudhi chakra (the Throat chakra).
40. hamsa toola talpaya namah - Above the Visshudhi chakra is a very soft swan down bed. It also means the soft yogic breath called the kevala kumbhaka. She is sitting softly on the in going breath So and on the outgoing breath Ham.
41. hamsa toola mahopadhanaya namah - a soft swans down cover. This is also the life floating on the breath. Toola means a feather floating freely in the wind.
42. kausumbha staranaya - the red satin sheet is covering this bed.
43. maha vitanakaya - the enclosure which prevents others from seeing what is happening inside. It is all inside the mind of the devotee. No one else can come inside your cosmic mind and understand what is happening there.
44. mahamaya yavanikayai - the covering maya which separates you from that which you are seeing. Only when that separation is removed are you joined with Devi.
This completes the 44 meditations on the 44 triangles in the central parts of the Sri Chakra.
Where the meaning can be clearly established, we do not consider that a mantra. Where the meaning cannot be divulged, where the words are a channel of communication we recognize it as a mantra. That is the criterion we are using to distinguish the untranslatable mantra from the translatable parts. Ka e i la hrim, Ha sa ka ha la hrim, Sa ka la hrim is all a mantra. It can't be translated.
Now, what are these meditations about? These meditations are something like a guided imagery. It creates an environment in your minds eye. It challenges you to explore ypur creative visualization.
Meru is supposed to be the tallest mountain in the world. It spans the 14 worlds. And the 14 worlds are located from the bottom of the feet to the top of the head. The spinal chord is the real meru. The spinal chord is the abode of the Goddess who travels up and down playing the music of life in the seven centers.
What do you do as you recite each mantra and visualize the corresponding image, mapping them into the forty four triangles of the Sri Chakra? You place a dot of sandalwood paste and kumkum on the center of the Sri Chakra. On that you place sandalwood (symbol for semen) which is gandhaperfume.
On top of Gandha you place Kumkum which represents blood. So again the union of the male and the female fluids creating life is symbolically placed on the top of the Sri Chakra with each of the mantras, or at the end of the entire visualization process.
Aim Hrim Srim is repeated with each phrase. This phrase means: I request Saraswati to teach me about Maya and to recieve the grace of Goddess Sri. When we meditate, we first prepare ourselves for meditation by preparing a beautiful location and and sitting there in a calm state. Creation of this sacred space is the intent of these 44 meditations.
1. amrtambhonidhaye namah ; nidhi is a an ocean; ambha is water; amrita is nectar, or the ocean of nectar; namah means I am that (ocean of nectarine waters which give and support life). namah; a word about namah. If you look at the siva sutram, Na is shabda, Ma is touch. Na means no. No touch. What could it mean, no touch? Are you not touching left and right hands with namah? Aha, that is the meaning, the toucher and the touched are the same.
When do you have a touch? When there is a difference. Can a finger touch itself? A finger can touch anything else, but it cannot touch itself, yet it can be aware of itself. So when you are the object of your vision, the touch disappears, but awareness does not. The touch is there as long as the interval is there. When you say namah there is no touch, no contact. It means that what I am meditating on has become myself. So I have become the ocean of nectar. Also; you say namah by joining your left hand and right hand. If youknow that your left hand belongs to the female part of you and the right hand to the male part (artha nari iswara), you join the male and the female in Namah. Left is Vama what you see (Vama=what you vomitted, what came out of you).
The right is what you are. Joining of what you see with the what you are is themeaning implied by joining the left and right hands. When you say namah you are gesturing in effect that "I am seeing you as a separate being, but I know you and me are one".
You are imposing the qualities of the object on which you are meditating upon onto yourself by the gesture of Namah. That is called meditation. In meditation, you don't stop seeing; you don't stop knowing; but you are becoming what you see, what you know. This state of being in which you are merged with, in yoga with the object of perception, is called Samadhi. The word Samadhi is composed of two terms: Sama=Equal, Adhi= Regarding. In this first meditation of Sri Chakra, you are thinking of it as an ocean of nectar first as an object; then you are becoming the ocean of nectar.
Let me tell you about a nice custom. Hindus make the child write Om Namah Sivaaya Siddham Namah at the time of starting to learn letters. What does this mean? Om is the name of God. Namah I am not seeing anything different from me. This knowledge that I am what I am seeing is Sivaya for the good of everyone. And how you attain this state?. Siddham Namah you go to a person who is a Siddha, one who is enlightened and gesture Namah "You are me". Thus you are invoking the Siddha into yourself. Then the siddha's knowledge becomes yours and therefore you can become enlightened. The transfer of power or grace occurs through identification, which happens through paying attention.
Namah is constantly being used as an ending here with every mantra. There are five endings which can be used normally to any puja. These are jaya, namah, svaha, tarpana and shuddha.
The Khadga Mala Stotram is the Devi's praise which lists the powers of Devi. It can be recited in five different ways. Shuddha Shakti Mala means you are not adding any ending, you are just being the power yourself ( not seeing any difference); Namo antha Mala, you are adding namah at the end(seeing a difference, but knowing that you are not different from the power); Jaya antha Mala means you are saying Jaya (victory to) at the end; Swaha antha Mala means you are saying Svaha and offering ghee into the fire; and Tarpantha Mala means you say tarpayami and offering water of your life in the cause of the power.
You can think of Devi as a male, as a female, or you can think of Devi as a loving couple in union. These three ways of thinking can be combined with the above five ways of endings to make 5x3 =15 ways of worship. Such ways of worship are indeed an integral part of worship of Devi. They are the meanings of letters in the Pancadasi Mantra.
In each of the 15 days of the lunar calendar you are supposed to worship in these 15 different ways associated with that day. This is called Tithi Nitya Puja Vidhi. There are fifteen ways in which the Khadga Mala can be worshipped. On what daysDevi is worshipped in a male (lingam) and what days Devi is worshipped in a female(yoni) and on what days Devi is worshipped as the union of the male(seer) and female (seen) is to be found in the Pancadasi Mantra, as given below.
In the Panchadasi Mantra of Devi called the Kadi Vidya, there are three "Ka"s and the two "Ha"s which represent the male. The mantra is also the sequence of the days of lunar calendar; the first letter is the first day, the second letter the second day and so on. Siva is supposed to be the destroyer; so the days on which we worship Devi as male Siva is considered inauspicious for materialistic gains ( but auspicious for spiritual gains). The seed letters "E, I, one La, two Sa" are the days on which we worship Devi as a female (yoni=mother=source). These days are obviously auspicious, for she is taking care of our material needs. However, the very best days are those in which Devi in the form of a couple in union; These days correspond to the second and third La, and the three Hrims. So on lunar days 1,6,8,9,13 Devi is worshipped in a Male; on days 2,3,4,7,12 Devi is worshipped in a female, and on days 5,7,10,11,14,15 in a couple. It is our normal understanding that Devi is the mother who the gives us life, nourishes us through her milk and gives us knowledge. Hrim is the union of the male and female which gives us life. So firstly, it the best to worship Her as male and female in union, to get all forms of creativity invoked into us. Worship of genitals therefore gives us Kriya Sakti (called Parvati or Durga or simply Ma), to manifest all kinds of creative powers in real life. Second best is to worship Her as the female only that gives us nourishment (meditation on breasts gives that) and the last is to worship Her as a male which helps us to detach ourselves from this world. All this information is coded into the mantra the Pancadasi Mantra. These notes given here are designed to help the reader to clearly visualize the meanings of the meditations.
2. Ratna Dvipaya Namah. - In the Amrita ocean we have the Ratnadvipa the
island of jewels.
3. Nanavrksa mahodyanaya (Namah) - a beautiful garden of flowers many big trees.
4. Kalpa vrksa vatikaya (namah)- Here are trees that when you sit beneath them whatever you wish is granted to you. (There is a trouble with that. If you , without thinking, think of something bad, that also will happen for you. So the kalpa vrksa is a doubleedged sword.)
5. Santana vatikaya namah - We know we are going to die one day. So, to prolong our life we enter into relationships and we beget children. Begetting children is an attempt to gain immortality. However, we will not gain immortality this way; but it is one of the aspirations of humanity, to have children and grandchildren, and so on and to perpetuate the race.
6. Hari chandana vatikaya namah - Chandana means the sandalwood paste, it also a symbol for semen. Harichandana is also called Rakta Chandana. (Rakta=blood) Hari is Visnu. The three fundamental entities are space, time and matter. Space consciousness is called Visnu, time consciousness is called Siva, and the union between space and time, Siva and Visnu creates matter, Brahma. Harichandana is the vasana, rajoguna of Hari, which is the desire to manifest the world in his womb of space. One of the forms of Vishnu is Mohini, who entices Siva to emits his seed. That is why Harichandana is called Rakta chandana, the seed of the woman, the menstrual flow. Just as a woman exhibits flow between her monthly cycles, the woman called mind exhibits the flow of desire to manifest thought forms between silences. This name means that there is a container (vati) full of harichandana.
You realize when you go through all these meditations, that you are really visualizing the form of the yoni. They are all different aspects of the yoni, the mother of all, which can be properly called the female genital, or the cosmos, or even the mind. You visualize the garbhalaya, the womb, as a beautiful garden and a beautiful temple. Actually the word Garbhaalaya means the womb which is tha temple in which the Mother Goddess of fertilityand creativity resides. In olden times yoni was not considered as a sinful thing; it was indeed worshipped as the seat of the Goddess. Phallic and female genital worship was the oldest of all forms of worship common to all religions.
7. Mandara vatikayai namaha - grove of hybiscus flowers, which are red in color with a red pestil in its center.
8. Parijata vatikayai namah - in the forest of hybiscus trees, there is a grove with white, very delicate and fragrant flowers with red stems which are called are parijata.
9. Kadamba vatikayai - kadamba is a garland of red flowers. All these things are relating to the different colors of red. You realize that they are all the different shades of red in the yoni.
10. Pushya raga ratna prakaraya namah - pushya raga is coral. This is the enclosure made of coral.
11. padma raga prakaraya - This is a red jewel enclosure.
12. gomedha ratna prakaraya - This is a brown enclosure.
13. vajra ratna prakaraya - This is a diamond enclosure which is sparkling white in color. Again that represents the seed. Vajra also means a thunderbolt and the ability to keep the seed within as yogis do.
14. vaidurya ratna prakaraya - This is again a red jewel.
15. indra nila ratna prakaraya - This is a deep blue. Indra also is the God of pleasure.
16. mukta ratnaprakaraya - This is an enclosure of pearls.
17. marakata ratnaprakaraya - This is again a red stone enclosure.
18. vidruma ratnaprakaraya - Coral. Again all of these are different colored enclosures one inside the other.
19. manikya mandapaya - A hall which is made of rubies.
20. sahasra sthambhamandapaya - A thousandpillared hall. Also the thousand petal lotus at the crown of the head (of the baby inside the womb.)
21. amrta vapikayai - The well containing nectar.
22. ananda vapikayai - The well of happiness.
23. vimarsa vapikayai - Vimarsa is analysis. Prakarsha and Vimarsa are the two feet of the guru. Prakarsha is enlightenment (Siva) and Vimarsha is analysis (the foot of Devi). Your ability to discriminate between differnt paths to reach the goal you set for yourself is called vimarsa.
24. balatapa udgaraya - Bala means young; atapa is the sunlight; udgara is the profusion. So this means the profusion of the rising sun's light. (Sun represents passion, and moon dispassion)
25. candrikodgaraya - Candra is the moonlight. So this is the profusion of the moonlight.
26. mahsringara parighayai - parigha is a barrage of the great sentiment of eros.
27. mahapadmatavyai - Maha Padma represents a huge number, 10 to the power of twenty.The size of the cosmos is 10 to the power of 20 times the size of the human being. There are two great nidhis: the cosmos itself, and the awareness in the cosmos. The cosmos nidhi is Siva and the awareness of the cosmos called Shakti is the padma nidhi. Atavi means a forest. A forest of island universes is meant.
28. cintamani griha rajaya - within the padma nidhi is the jewel of thoughts and a house built out of your imaginations. Cintamani is also a mantra "arkshmiryaum". It is found in the classic text on worship of Devi by Adi Sankara called Soundaryalahari. There it states that you encapsulate the pancadasi mantra with cintamani; which is then offerred in the fire of your imagination and you keep the fire glowing. This means offering ghee with the mantra "arkshmiryaum ka e i la hrim ha sa ka la hrim sa ka la hrim arkshmiryaum) to the fire's glow in your mind. If you are able to visualise the fire, offering the seed along with the mantra, then all the attainments manifest. Lalita Sahasram talks of Cidagnikunda sambutayai namah Cit means consciousness. In your awareness the fire is made and the fire is sustained by the mantra. The seed of the cintamani mantra is being placed inside the light, and this cintamani flower is born and inside it you will see Devi, who will give you whatever you ask Her, if it be Her wish to grant you that. The house of cintamani is the Sri Chakra itself; The Sri Chakra is first seen in meditation by Sage Agastya; worship of Sri Chakra gives Devi to Sadhaka..
29. purvamnaya maya purvadvaraya - next you see the outside doors of Sri Chakra described. The Rg Veda is the Eastern entrance. The Rig veda is the revelation of truth in meditation. This is one way to reach the Goddess.
30. dakshinamnaya maya daksinadvaraya - the Yajur Veda is the southern entrance. Yajurveda is the use of Riks in rituals. Rituals are the second way to reach the Goddess.
31. pascimamnaya maya pascimadvaraya - the western entrance is the Sama Veda. Sama Veda is singing the Riks. Song and dance are the third way to reach the Goddess.
32. uttarmnaya maya uttardvarya - the northern entrance is the Atharvana Veda. Atharvana Veda is the practical use of the Vedic Hymns to achieve ends magically. Helping others and yourself through Her grace is the fourth way of reaching the Goddess.
33. ratna dvipa valayaya - A circle of islands made of jewels are surrounding this island.
34. mani maya maha simhasanaya - The great throne guarded by Lions, is made out of jewels, sitting on four living pillars.
35. brahmamaya eka manca padaya - Brahma is one of the legs. It represents the Muladhara Chakra (the root chakra at the cervix).
36. visnumaya eka manca padaya - The second leg is Visnu. Visnu is the Swadhisthana chakra (2nd chakra at the entrance to birth channel).
37. rudramaya eka manca padaya - The next leg is made of Rudra. Rudra represents the Manipura chakra (3rd chakra at the navel).
38. isvaramaya eka manca padaya - The next leg is Iswara which is the Anahata chakra (the 4th, Heart chakra).
39. sadasiva eka manca phalakaya - Sadasiva is the Visshudhi chakra (the Throat chakra).
40. hamsa toola talpaya namah - Above the Visshudhi chakra is a very soft swan down bed. It also means the soft yogic breath called the kevala kumbhaka. She is sitting softly on the in going breath So and on the outgoing breath Ham.
41. hamsa toola mahopadhanaya namah - a soft swans down cover. This is also the life floating on the breath. Toola means a feather floating freely in the wind.
42. kausumbha staranaya - the red satin sheet is covering this bed.
43. maha vitanakaya - the enclosure which prevents others from seeing what is happening inside. It is all inside the mind of the devotee. No one else can come inside your cosmic mind and understand what is happening there.
44. mahamaya yavanikayai - the covering maya which separates you from that which you are seeing. Only when that separation is removed are you joined with Devi.
This completes the 44 meditations on the 44 triangles in the central parts of the Sri Chakra.
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