ShoDashI traya

There are thousands who have read/heard about Mahashodashi, many who are initiated into it, few who have heard about Parashodashi, fewer who are initiated into it; a handful only have heard about Guhyashodashi and very very fortunate few have been initiated into it. Mahashodashi is seen in both Dakshinamurthy and Anandabhairava Sampradayas without much change. There are two versions of the Parashodashi mantra, one from the Hayagriva Sampradaya and the other from the Dakshinamurthi Sampradaya. The Guhya Shodashi mantra exclusively belongs to the Kashmirachara or the Ananda Bhairava Sampradaya. It is recognized as the highest initiation of Shodashi. The Tadatmya for Sridevi in the case of Mahashodashi is with the sixteen Nityas. Tadatmya is with Vashinyadi Vagdevatas for Parashodashi and with A-kSha matrikas for Guhyashodashi. Lalita Sahasranama is the text for both Para and Maha Shodashis. There are hundreds of varieties of Shodashis like Taradi, Ramadi, Swapnadi etc. However, the name ‘shrIShoDaShakSharIvidyA’ of the Lalita Sahasranama indicates that ramA bIjAdi Shodashi is what is supreme. Also, the way to make Panchadashi -> Shodashi (laghu) is indicated here. Because Vashinyadi Vagedavatas are the Rishis for Lalita Sahasranama, this Sahasranama is also used by Parashodashi Upasakas. There is a Sahasranama called Guhya Sahasranama which hints abundantly at Guhyashodashi at various places. This Sahasranama illustrates names of Ganesha from a-kSha, thus achieving Matrika Tadatmya. This information is highly secretive and more about the same should be learnt from one’s Sadguru.

saMgIta mAtR^ikA

The Trinity of Carnatic music have attained an immortal status because of not only their Panditya but because of the divinity in their music. The three sang not for money, fame or to please kings and the crowd but for their Beloved, for Sri Ramachandra, for Sri Kamakshi. The Bhakti which dominates the Bhava in their Kritis make them special and outstanding. Music can be complete only when offered at the lotus feet of the Mother and sung only to please her. Sri Minakshi, the queen of Madhuranagari (Dwadashantapuri), ever engaged in serving Sri Rajarajeshwari, is the mother of all knowledge, arts and sciences. It is mentioned that crores of Saraswatis put together do not form even the nail of the little finger on the left lotus-foot of Sri Rajashyamala. Sri Minakshi, the very epitome of Rajashyamala, is called ‘Sangitamatrika’. By simply visiting her and meditating on her lotus feet, one may become proficient in all Vidyas and ultimately procure Brahma Vidya - the liberating knowledge of the self. Sri Dikshitar and Sri Shyama Shastrigal have composed Chaturdashamalika and Navaratna Malika Kritis on Sridevi. Due to the grace of Sridevi and Sri Guru, a Siddha once revealed that in Minakshi Ambal’s Sannidhanam in Madurai, Devas and Siddhas are ever present, both in mortal and ethereal forms. He said that on a particular fullmoon night, divine music flows from Ambal’s Sannidhanam, which is meant for Sundareshwara. But Upasakas blessed by Sridevi hear this music flowing from Ambal herself!

parA ShoDashI stava

[Yashwardhan] Pranaam, I read a book (devi stotra sankalan) published by Shreevidya peeth in benares and there was a hymn - para samvit stuti by harshanandji. Is it composed by you? The lines saphaleekruta….are missing from my copy. Please tell them to me and also the meaning. I am a paraa shodashee upasak and i am very interested to know more about this hymn. It is the only stotra i have read about paraa shodashee till date.

The hymn you are referring to seems to be a composition of mine. The verse missing in your copy is:

saphalIkR^itashivakAme vAme kabaLitaniSheSheshatattvaghanagrAme |
ShoDashtAnta gR^iharAjArAme anuttaraakR^iti divya sudhAme ||

This simple hymns means just this: The mother who makes fruitful the desires of Parabrahma Kameshwara, as she represents the supreme Kamakala. The mother who is seated on the left lap of Kameshwara. The one, who as Kundalini during her upward ascent, dissolves as the 36 Tattvas from Kshiti and finally lands in Shodashanta as the sole, supreme Tatva, dense and all-inclusive, called ‘Shivam’. The Mother whose resides in the Chintamani palace in the Sahasrara, at the region referred to as Shodashanta. This is the actual Nishyabda Desha that Agastya speaks of in his Yoga Minakshi Stava. Mother who dwells in the divine Anuttaramnaya. Though some Amnaya divisions would disagree, Para Shodashi is a part of Anuttaramnaya and Maha Shodashi belongs to Urdhwamnaya (Rudrayamala, Jayadrathayamala etc.). Thus, Sridevi Para shodashakshari resides in the Anuttaramnaya.


[Query] Are Srichakra Avarana Devatas nude?

Shastras describe the colors of the Saris worn by them. You may find it in Saubhagya Ratnakara, Rajarajeshwari Parishishta, Bhaskaracharya’s Tripurasundari Varivasya and other works. Srichakra Pooja is a Yajna and a Yajna, Snana, Tiladana etc performed in the state of nudity bears no fruit at all. The tantras, by prescribing nudity, ask one to go beyond the three qualities of Rajas, Tamas and Satva. One need not have to shed one’s clothes for this. All Tantras and Agamas are derivations of the Sruti and hence are never contradictory. Just their interpretations are wrong. There is nothing wrong in nudity but what is more important is to understand the symbolism behind it.

parA bIja

[Query] Namasteji, please tell me about SauM bija…what is this? which mantra features it?

The letter ‘Sa’ represents Shakti. Dakshinamurthy, Anandabhairava and Hayagriva Sampradayas form Shakti Bija, the third Bija of Bala Tripurasundari Vidya by adding Bindu, Visarga and Bindu+visarga. This Bija is also called ‘Subrahmanya’ in Skandayamala and is the Primary Bija used by Kaumaras in their Upasana along with the Puruhuta Bija. Srimatre namaH

Keeping a shrIchakra at Home

[Query] Will you please enlighten me how A grihastu /lady can do laghu sri chakra archana at home daily.. On Fridays how one can do archana to meru at home ?.any prescribed pooja vidhi is availble ? Any restriction to do sri chakra archana at home?please enlighten us.

The minimum requirement to keep a Srichakra in a house would be initiation into Panchadashi or any of the higher Srividya mantras. To keep a Meru, one must necessarily have had upadesha of Mahashodashi and Purna Diksha (Rudrayamale, Rajarajeshwari Parishishte). Also, like Saligrama, Srichakra when kept at home, requires a great deal of attention and purity on the part of the Sadhaka. It may be noted that along with Sridevi, crores of her Shaktis also reside in the Chakra. One should, at the least perform a Shodashopachara Pooja with Abhisheka using Sri, Durga, Purusha Suktas or Rudra and archana with Khadgamala. One should also periodicially perform the elaborate ritual of Navavarana Pooja, if not every day. Before all this, the Srichakra has to be installed as per the procedures detailed in the Shastras. For a simple one, you may refer to Nityotsava. There are also certain Pramanas which ban the Pooja of a Meru Chakra in a house. One should consult his own Guru in matters like this. While using a Sabija Chakra, more rules come into picture. A Grihastha or Grihini, who wants to worship Devi can do so through a Vigraha (preferably smaller than one’s fist) using Sri Lalita Ashtottara Shatanamavali and other Stotras like Devi Chatushshatyupachara Stotra etc. One should think very carefully before bringing a Srichakra into the house. It generally happens that if Sridevi wills, she herself comes in search of you!


[Query] i have a doubt… say about samayachara and dakshinachara….but an other person says goddess revealed in front of him and advised every one to follow leftist path! How can god have opposing opinions?

Sri GuruH sarvakaranabhutaa shaktiH - the Guru is the only who is capable of guiding people in the right path because Guru and Sridevi are one and the same. I do not really know what Amba told someone or if she did, she is entitled to her opinion! But for me, what was taught by my Guru is supreme and unquestionable, even if it is different from what Devaguru Brihaspati says or what someone else says. Man’s mind is a very complex thing and one should not really believe everything and anything he feels or sees as being true or as being of divine spiritual nature. On the path of Sadhana, there are lots of pent-up Vasanas and emotions which emerge to the surface. If not handled capably, they cause havoc and the Sadhaka assumes he is having spiritual experiences. I do not intend to negate anyone’s opinions or the truth in them, but this is the reason behind most of the popular, well-publicized experiences. The Sruti, the Smriti and the words of enlightened masters like Dakshinamurthy, Adi Shankara and Hayagriva is only agreeable and not others. I am not capable of commenting on other paths, but I know that what I follow is the best for me! With web rings, donations, camps, crash courses, merchandise etc., one hardly gets the devotion or serious commitment to Sadhana. Vairagya is the utmost necessity for Sadhana. If one observes carefully, the leftist path tries to appease the senses by fulfilling their desires. However, in the age of Kali, the desires are endless and hence this task is impossible. Even people following Pushti or Pravritti margas have to eventually attain the qualification to reach Nivritti marga to achieve Moksha. The leftist path is prescribed for the fourth Varna and for people filled with carnal desires only.

It is well known that Ravana, Maricha, Ahi Mahi Ravanas and other demons were Vamacharis. Thus, Vamachara is suitable for Pashu Bhava Sadhakas only. It is probably becoming more popular these days because people like free indulgence in carnal pleasures and to exploit their weakness, a group of people come up with various schemes and ideas. The west, whose approach is greatly materialistic, is an easy prey. That apart, one should never even doubt the words of his Guru or Sampradaya for a second. It is simply this: people not eligible for the Daksha / Samaya paths are guided elsewhere by Parashakti. The Shastra is abundant with warnings against practicing Vamachara. Also, one may not involve himself in Duti Yaga, Bhairavi Chakra and other rituals until one realizes the Shiva Bhava / Shakti Bhava in him. Well! Once that is realized one is always in Brahma keli, immersed in supreme bliss and beatitude. There hardly remains any necessity to indulge in any action at all!

Need for shrIchakra pUjA

[Query] I come from a family of great Vedanta scholars in Andhra, belonging to Pushpagiri Peetham. I have been initiated into Shreevidhya Mahapaduka. I have also studied Bhashyatraya of Sankara. But I dont do Srichakrarchanam. Is this needed?

For a perfected Jnani, nothing more is necessary, no Upasana, Karma or Bhakti. For a person who is constantly floating in the blissful ocean of Atma Vidya, no rules apply. The Srauta - Smarta Karma Kriya Kalapa becomes meaningless for him. However, as Srimadacharya points out in Sutra Bhashya, he may still continue to externally pretend to be involved in Karmas for the sake of Lokasamgraha. But the question is, how many of us are actually capable of this Shuddha Jnana or Kevala Jnana marga? Here arises the need for Upasana, Bhakti, Karma etc. Chitta Shuddhi, which is necessary for grasping the Supreme Truth, happens very rapidly through the technique of Srividya Upasana involving Srividya Japa and Srichakrarchana. Sri Hayagriva, the personification of Dharma, clearly says: ‘chakrarAjArchanaM devyA japo nAmnAM cha kiirtanaM. Bhaktasya kR^ItyametAvadanyadabhyudayaM viduH”. Every one of those Upasakas, who are not capable of the direct path, should perform Bahya Srichakrarchana as per Dakshinachara (prescribed for the Traivarnikas). The very process of this external Srichakrarchana transforms into Antaryaga over a period of time owing to Sadhana, Shraddha and Kripa of Parashakti. Thus, Dakshinachara culminates in Samayachara. It is really rare to see a Samayachari in Kali Yuga. Hence, the systematic path of Dakshinachara must be adopted initially. People who read Shankara Bhashyas, assume their mastery over the Vedanta and give up or never undertake Upasana, end up reaching no where. One needs to question himself if he has practically realized the Mahavakyas! If the answer is even a slight ‘NO’, it is time to get to Sadhana without more delay.

The very fact that Srichakrarchana has been practiced even by Paramahamsa Sanyasins of the four Amnaya Mathas speaks for its importance. As Paramacharya once mentioned to Sri Subrahmanya Shastry, a renowned scholar from Andhra, “In Andhra Desha, people practice the Vidya purely from the Agama point of view or from a fierce Vedic point of view. Hence the current situation there. The day they stop seeing differences and realize the unity in the two, their Upasana actually begins!” - Srimahatripurasundari Chandramoulishwarebhyo namaH ||

kAmAkShI mahAbhaTTArikA

“If the blue mountain be the ink, the ocean the ink-pot, the biggest branch of the heavenly tree - Kalpaka be the pen, the earth the writing leaf, and taking these, if Sharada, the goddess of learning, writes for eternity, even then the limit of Sri Kamakshi’s virtues will not be reached.” That being the case, an ignorant fool as I will still dare to speak about Sri Kamakshi Parabhattarika, relying solely on the grace of Sri Gurupaduka.

nagareShu kAnchI - says Bharavi, the author of the great classic - kirAtArjunIya, praising Kanchi as the greatest of cities. It is the only Mokshapuri in Southern India - Ayodhya, Mathura, Haridwar (Maya), Kashi, Avanti (Ujjain) and Dwaraka being the rest. Kanchi literally means the ornament worn by women around their girdle - called Oddyana. Kanchi is the foremost Shakti Pitha - called Mahoddyana Pitha (Kamarupa - Assam, Jalandhara - Jalandhar and Purnagiri - Badari being the others). This Peetha is presided over by Sri Charyanandanatha and Sri Parabhattarika themselves as Gurumurtis.

Kanchi is also considered the Nabhi Sthanam or the navel of the Brahmanda. As we know, the navel is the point of origin for many nADis is the body and is considered to be the storehouse of power. Sri Kamakshi being the source of power for all Devi/Devatas in the world, Kanchi is rightly called the Nabhi Sthana. Sri Lakshmidharacharya in his Samvit Stuti says thus: `O Samvidrupini! At Nabhi Mandala of the Brahmanda, beyond the regions of darkness (i.e. Muladhara and Swadhishthana), you appear as the lightening of parA samvit, hoding pAsha and AMkusha in your hands, seated on Kamakoti Simhasana’.

Sri Lalita Sahasranama describes the greatness of Kamakoti with the names - kAmakoTikA and kAmAkShi. Sri Bhaskararaya comments thus on the name `kAmAkShi’ - it is the extraordinary name of the deity who presides over Sri Kamakoti Peetha. Lalitopakhyana of Brahmanda Purana describes the glory of Kanchi and states this as the holy place where the Upadesha of Sri Lalita Sahasranama was given by Lord Hayagriva to sage Agastya. This holy spot is now known as Upanishad Brahmendra Mutt, which also houses a huge Sri Rama Yantra consecrated by sage Narada. It is also said that the sacred Rama Raksha Stotra was revealed to sage Budha Kaushika at this place which now houses the ancient Mutt. One can see Hayagriveshwara and Agastyeshwara Lingas in this Mutt to this day.

Sri Paramba has five forms - sthUla, sukShma, sUkShmatara, SUkShmatama and parA. The sthUla or the gross manifestation of Sridevi is found only in Kanchi as Sri Kamakshi. Sri Kamakshi has been residing in Kanchi from time immemorial. Sri Kamakshi has been residing here by her own will. Though it is popularly believed that Sri Adi Shankara established the Srichakra in front of Sri Kamakshi, it was Sri Durvasa who established a Srichakra on Salagrama shilA and the place came to be known as Kamakoti Peetham. Thus, the Garbha Griha of Sri Kamakshi is the Kamakoti Peetham described in various Tantras and Puranas. The fact that Sri Lalita Sahasranama and Trishati existed before the advent of Acharya proves the existence of Kamakoti Peetha from time immemorial. Sri Durvasa has also authored Saubhgya Chintamani Kalpa to direct the Puja Kainkarya to Sri Kamakshi. Sri Adi Shankara restored Puja to Amba and established Shakta Mata in this place in its pristine purity. The Srichakra established by Durvasa is free from scratches to this day and every line is crystal clear even after thousands of years. I have been blessed to see the Srichakra personally and it is amazing to see the clarity of lines in the Srichakra.

Another popular myth is about Adi Shankara pacifying the Raudra Swarupa of Kamakshi. Sri Kamakshi is Purna Brahma Swarupini and it is foolish to even imagine she even attained Raudra. The shrine in the temple premises, referred to as Adi Kamakshi, is actually Kalikamba, a Rakshaka Devata. It is possible that this deity was pacified by Adi Acharya. Also, the Kamakshi who meditated in Mangadu to marry Shiva and later married Ekamresgwara at Kanchi is Uma or Parvati and should not be confused with Sri Kamakshi. Sri Kamakshi who presides over the Kamakoti Peetha is Shiva Shaktyaikya Rupini, who represents the Purna Brahman, beyond manifestations like Ekamreshwara and his wife Kamakshi, who represent only a small aspect of Parashakti.

Sri Kamakshi is ever worshipped by Lord Mahavishnu as Varadaraja and Lord Mahadeva as Sri Kailasanatha. Thus, Kanchi is sacfred to both Shaivas and Vaishnavas. There is a Srivaishnava Divya Desha located right inside the sanctum of Sri Kamakshi. Also, the presence of Kumarakoshta, a shrine dedicated to Lord Subrahmanya, makes the Lord here Somaskandha Murti. All the Anga - Pratyanga - Upanga devatas are present in the sanctum of Sri Kamakshi in ethereal forms and are visible to sincere Upasakas. Many Upasakas have seen the glory of Sri Lalita seated on Pancha Brahmasana in the holy Srivigraha of Sri Kamakshi. Blessed am I to have personally known one such advanced Upasaki from Guhananda Mandali.

Having the darshanam of Sri Kamakshi grants one the merit of visiting all Tirtha Kshetras in the world. All Devatas derive their energies from Sri Kamakshi and merge into her. By merely seeing her holy feet, one is relieved from the greatest disease - saMsAra. Muka Panchashati stands as a glorious example of her limitless compassion.

Ka means Lakshmi and Ma means Saraswati. That Supreme Parashakti who has Lakshmi and Sharada as her two eyes is called Sri Kamakshi. Thus, by her mere side-glace, she grants Bhoga and Moksha to her devotees. Also, among the various kinds of Shaktipata, Sparsha Diksha being the lowest is adopted by the Kaulas. For the Samayins, Srividya Vilasa prescribes `Anugraha Diksha’, the manifestation of which is seen in the Kataksha Vikshana of Sri Kamakshi. The Sangita Trimurtis - Thyagaraja, Shyama Shastrigal and Sri Dikshitar have sung praises of Sri Kamakoti Lalita. It may be interesting to note that the Mahanavami Puja to Sri Kamakshi is sponsored by Sri Dakshinamnaya Sringeri Sharada Peetham.

Sri Kamakshi’s Garbha Grham is located in Gayatri Mantapam signifying the Srivigraham of Sridevi as the Rahasya Gayatri, which remains hidden within the Prakata Gayatri. The city of Kanchi itself is in the shape of Srichakra with the Garbha Grha of Amba forming the Maha Bindu.

Words fail to describe the glory of Akhilandakoti Brahmanda Nayaki Sri Kamakshi Mahabhattarika. When Brahma - Shiva - Shanmukha and Shesha could not describe an iota of her limitless glory with their four - five - six and thousand faces, what can a fool like me say?

namo namaste shiva kamakoti

shrIvidyA Stotras

[Query]: Please list on your site all Stotras on Shree Vidhya and its Anga devas.

Stotra Sahitya is like a huge ocean. It is impossible to list all Srividya Para Stotras. Let me make an attempt to list some important ones that we use in our Sampradaya.


Sri Mahaganapati Pancharatna, Sri Ganesha Bhujanga of Sri Adi Shankara and Sri Ganadhipati Pancharatna of Sri Sri Sacchidananda Shivabhinava Nrsimha Bharati Mahaswamigal

Sri Mahaganesha Sahasranama Stotram

Sri Trailokya Mohana Ganesha Sahasranama Stotram

Sri Ucchishta Mahaganesha Saharanama Stotras – Raudrayamala and Sugriva Prokta

Kavachas for various forms of Ganesha such as Haridra Ganesha Kavacha, Vakratunda Kavacha, Ucchishta Ganesha Kavacha, Ganesha Bhairava Varma, Trailokyamohana Kavacha, Mahaganapati Kavacha [Ganesha Purana and Devi Rahasya]

Mahaganapati Apamarjana Stava, Mahaganapati Stavaraja, Siddhi-Buddhi Stava etc

Guhya Sahasranama


Gurumandala Kavacha

Paduka Pancharatna Stotra


Gurumandala Stava, Guru Parampara Stotra

PrataHkalina Guru Smarana Pancharatna, Urdhwamnaya Guru Kavacha


Dakshinamurthy Sahasranama [Chidambara Tantra]

Dakshinamurthy Ashtakam of Adi Shankara

Dakshinamurthy Panjara

Dakshinamurthy Trailokyamohana Kavacha

Dakshinamurthy Kavacha from Skanda Purana

Dakshinamurthy Mulamantratmaka Ashtottara

Dakshinamurthy Hridaya and Dakshinamurthy Panchadasha Malatmaka Mantra Sukta


Bala Sahasranama [Rudrayamala, Vishnuyamala]

Bala Kavacha

Bala Hridaya

Bala Stavaratna, Mulamantratmaka Bala Stotra

Bala Ashtottara Shatanama

Bala Malamantra Sukta

Bala Khadgamala


Annapurna Sahasranama

Annaporonashtaka of Adi Shankara

Annapurna Kavacha

Annapurna Mula mantra Stotra

Annapurna Ashtottara


Mulamantratmaka Ashwarudha Stotra

Ashwarudha Hridaya

Ashwarudha Kavacha


Rajamathangi Sahasranama [Saubhagyalakshmi Kalpa]

Laghu Matangi Sahasranama

Matangi Ashtottara

Rajashyamala Ashtottara

Matangi Kavacha, Matangi Hridaya

Rajashyamala Kavacha, Rajashyamala Ashtottara

Shyamala Stavaratna, Shyamala Mala mantras

Rajamatangi Trailokya vashya kavacha

Matangi Sumukhi Kshipra Siddhi kavacha etc.


Adi Varahi Sahasranama

Mahavarahi Sahasranama

Adi Varahi Kavacha

Mahavarahi Kavacha

Varahi Nigraha + Anugrahashtaka

Varahi Shatru Mardana Stotra

Vartali Ari Nigraha Stava

Mahavarahi Ashtottara Shatanama

Vartala Prachanda Ripu Mardana Stotra, Mala mantras

Kirata Varahi Stava

Dhumra Varahi Stava

Vajra Varaji Mantra Panjara

Mulamantratmaka Swapna varahi Stavaraja

Tiraskarini Kavacha, mala mantra


Nrisimha Kavachas (about six variations from different scriptures)

Hiranyaka Narasimha Kavacha

Pancha Mukha Nrisimha kavacha

Nrisimha Sahasranama

Nrisimha Ashtottara

Lakshmi Nrisimha Ashtottara

Gandabherunda Nrsimha Kavacha

Sudarshana Nrsimha Kavacha Stotra

Badabanala Nrsimha Mala

Sri Lakshmi Nrsimha Karunarasa Stotra of Adi Shankara etc



Mahavidya Durga Sahasranama

Chandika Sahasranama

Chandika Mula mantra trishati

Chandika Vijaya Dhwaja Stava

Chandika Hridaya


Hridaya, Ashtottara, Kavacha, Mula mantra Stuti


Hridaya, Kavacha, Pratikriya Stotra, Sumukhikarana Stava

Vishwarupa Stotra, Ari damana panchaka


Pratyangira Sahasranama

Atharvana Bhadrakali Sahasranama

Pratyangira kavacha

Atharvana Bhadra Kali Kavacha

Ashtottara, Pratyangira Mala, Hridaya, Ashtaka, Khadgamala etc.


Sahasranamas from Akasha Bhairava Kalpa and Rudrayamala

Ashtottara, Kavacha, Mala, Ashtaka

PrachandAvishkarana Stuti


Kavacha, Kilaka Stuti, Malas

Mula mantratmaka Stava

Mahimna Stotra


Adbhuta Kavacha

For Swarnakarshana Bhairava:

Kavacha, Stotra, Ashtottara, mala


Sahasranama, Ashtottara

Kavacha, Hridaya, Mala, Khadgamala, Ashtaka, Varma etc.

For Mahasudarshana:

Sahasranama, Ashtottara, Kavachas (various from Mrigendra Samhita, Ahirbdhnya Samhita etc.)

Malas, Ashtaka, Mula mantra Stuti, Hridaya etc.


Shiva Sahasranama [Bharata, Linga purana, Shiva Rahasya]

Mrtyunjaya Sahasranama

Shiva Kavacha, Varma, Mala

Prasada Mahakavacha

Shambhava Mithuna Kavacha etc


Mahatripurasundari Namavali:

Lalita Sahasranama, Lalita Trishati, Lalita Ashtottara of Lalitopakhyana

Saubhagya Ashtottara


Lakaradi Ashtottara


Shodashi Shatanama

Rajarajeshwari Shatanama, Rajarajeshwari Sahasranama, Mahashodashi Sahasranama

Sri Lalita Panchashati

Shivankita Lalita Ashtottara

Srividya Kavachas:

Panchadashi Kavacha [Yamala]

Saubhagya Brahmavidya Kavacha of Vamakeshwara Tantra

Nitya Kavacha of Tantraraja

Trailokyavijaya Kavacha of Gandharva Tantra

Trailokya Moahana Kavacha

Shodashi Kavachas from Siddhayamala and Kulananda Samhita

Para yoni kavacha

Mahashodashi kavacha

Trailokya Kshobhana Kavach

Trailokya Stambhana Kavacha etc.


Shodashi Hridaya

Sundari Hridaya

Saubhagya Hridaya

Mahatripurasundari Rahasya Hridaya etc.


Amnaya Stotra

Panchami Stavaraja


Tripura Mahimna Stotra

Lalita Stavaratna

Shodashi Kalyani Stotra

Divyamangala Dhyana

Makaranda Stava

Srividya Brihat Karpura, Chakraraja Varnana Stava

Srividya Rajagopala Stava etc.