A Reply on Khadgamala.

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Vandeham Chandrashekharam!

 

A few days ago, a gentleman asked me some questions regarding

Khadgamala. Here is what i could manage to tell him. Please post

additional inputs or corrections.

 

The Devi Khadgamala, actually called 'Sri Devi Sambudhyanta Shuddha

Shakti Mala', is a very important hymn for a Srividya Upasaka.

Actually, it is totally wrong to even call it a hymn or Stotra

becuase it is clearly defined to be 'Mala Mantra'.

 

The origins of this Vidya may be traced to Puranas and Tantras. The

Brahmanda Purana (Lalitopakhyana, Uttara Bhaga) speaks of this

as 'Sahasrakshara Vidya' while detailing the Worship of Sri Lalita

Mahatripurasundari. The Rudrayamala Tantra's Rajarajeshwari

Parishishta describes fifteen of these Mala Mantras, the first and

the most important of which is the one you are referring to. Also,

these Mala Mantras are described in Vamakeshwara Tantra. The

description of these Mala Mantras are also seen in Tripurarnava

Tantra in the 'Malamantroddhara' chapter. Though there are minor

variations in these texts, there are no contradictions at all.

 

Among the fifteen Khadgamalas, five are for Shakti, five for Shiva

and the other five for Shiva-Shakti as Mithunas. Each of this set of

five has Sambudyanta, Swaahaanta, Tarpananta, Jayanta and Namonta.

The Tripurarnava tantra prescribes that Sambudhyanta (the form you

are familiar with) is to be used for Japa, Swahanta for homa,

Tarpananta for Tarpana, Jayanta for stotra and Namonta for Archana.

However, the traditional practice, as per the Rudrayamala Tantra is

to chant these Malas, one per day, starting from Pratipat to Amavasya

or PaurNami and coming back in the reverse order, chanting the Malas

beginning with the fifteenth Mala. It is said that mere recitation of

Khadgamala confers the not only the Pooja Phala of complete

Navavarana worship, but also of every other form of worship. However,

the scriptures also say that this method has to be followed in times

of danger or inconvinience (Apatkala) wherein the Sadhaka is unable

to perform the regular Nitya Pooja. Even when it is possible, if the

Sadhaka does not perform Nitya Pooja and takes the short-cut, that

shall be not be considered fair on his part. However, Khadgamala

Parayana has been regarded as an integral part of a Srividya

Upasaka's routine.

 

The very first part of the Vidya speaks of the Guru Mandalas who are

Yuga gurus of Srividya. Amba and Parameshwara, having assumed the

forms of these Nathas, have propagated Srividya in the different

Yugas.

 

The deities mentioned in the mantra are the Avarana deities of the

nine enclosures of Srichakra, and correspond to the chakras in our

body. Chanting Khadgamala systematically ensures the awakening of

these powers in our body and lead to the state of supreme

consciousness, which is the state of 'Shivam'. The chanting of

Khadgamala should also be accompanied by the Manasika Yajana of these

deities in their repective Chakras in the body. Then truly, the

actual form of Srichakra in the Sadhaka's own self will be realised

and Lalita as one's very Self.

 

However, Mala mantra can be chanted only by those who are duly

initiated into Srividya and those who perform Nitya Japa of Amba. It

may also be used for Laghu Navavarana pooja, along with Sri and Durga

Suktas (Refer to Laghu Puja Vidhi as per Saubhagya Ratnakara Kalpa).

 

namaami shankara trayam!