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Meaning of Khadgamala
In this blog, we shall focus on the famous Khadgamala Stotram of Devi and the process of performing the recital of the Stotram. The Khadgamala Stotram is so full of mysteries, that I find it hard to put it in words. Yet this is my humble attempt to do so.
The word Khadga literally means a sword while the word mala stands for garland. Therefore, Khadgamala means a garland of swords. The Khadgamala Stotram invokes the powerful forms of Adi Parashakti.
Khadgamala is a Mystical Weapon Garland
It guarantees overall protection and wellbeing. Every weapon of Adi Parashakti symbolizes a distinct Devata. Each Devata represents a supernatural quality or siddhi. For example, when Sage Vishwamitra bestowed the powers of Bala and Atibala to Lord Rama and Lakshmana, they developed the supernatural qualities of becoming immune to sleep and hunger.
In the same line, the Khadgamala Stotram is a garland of mystical weapons, which shall have supernatural effects on the sadhaka. On reciting each word, the meaning shall automatically unfold in one’s heart. The Stotram is like a treasure chest.
Every time a person recites the Stotram; he shall get a new meaning of the same phrase. Before reading the Khadgamala Stotram, one should first simply read the meaning of the Stotram. Thereafter, recitation shall become more effective.
The Khadgamala Stotram Meaning in English
श्री देवी प्रार्थना
ह्रींकारासनगर्भितानलशिखां सौः क्लीं कलां बिभ्रतीं
सौवर्णांबरधारिणीं वरसुधाधौतां त्रिनेत्रोज्ज्वलाम् ।
वंदे पुस्तकपाशमंकुशधरां स्रग्भूषितामुज्ज्वलां
त्वां गौरीं त्रिपुरां परात्परकलां श्रीचक्रसंचारिणीम् ॥
hrīṁkārāsanagarbhitānalaśikhāṁ sauḥ klīṁ kalāṁ bibhratīṁ
sauvarṇāmbaradhāriṇīṁ varasudhādhautāṁ trinetrojjvalām |
vande pustakapāśāṅkuśadharāṁ sragbhūṣitāmujjvalāṁ
tvāṁ gaurīṁ tripurāṁ parātparakalāṁ śrīcakrasañcāriṇīm ||
I bow to You, O Gaurī, the Supreme Tripura, who moves within the Śrī Chakra.
You embody the blazing fire born of Hrīṁ, and the energies of Klīṁ and Sauḥ.
Clothed in golden garments, washed in the nectar of grace, and shining with three eyes,
Holding a book, noose, and goad, adorned with divine garlands—you are the transcendental Supreme.
विनियोगः
अस्य श्री शुद्धशक्तिमालामहामंत्रस्य
उपस्थेंद्रियाधिष्ठायी वरुणादित्य ऋषयः
देवी गायत्री छंदः
सात्विक ककारभट्टारकपीठस्थित कामेश्वरांकनिलया महाकामेश्वरी श्री ललिता भट्टारिका देवता
ऐं बीजं, क्लीं शक्तिः, सौः कीलकं
मम खड्गसिद्ध्यर्थे सर्वाभीष्टसिद्ध्यर्थे जपे विनियोगः
asya śrī śuddhaśaktimālāmahāmantrasya
upasthendriyādhiṣṭhāyī varuṇāditya ṛṣayaḥ
devī gāyatrī chandaḥ
sāttvika kakārabhaṭṭārakapīṭhasthita kāmeśvarāṅkanilayā mahākāmeśvarī śrī lalitā bhaṭṭārikā devatā
aiṁ bījaṁ, klīṁ śaktiḥ, sauḥ kīlakaṁ
mama khaḍgasiddhyarthe sarvābhīṣṭasiddhyarthe jape viniyogaḥ
This is the invocation for the great mantra of the Śuddha Śakti Mālā.
The presiding sages are Varuṇa and Āditya; the meter is Gāyatrī.
The deity is Śrī Lalitā Mahākāmeśvarī, seated in the lap of Kāmeśvara on the sattvic Kākāra Bhattāraka seat.
Aiṁ is the seed, Klīṁ is the power, and Sauḥ is the pin.
This mantra is to be used for the attainment of the divine sword and all cherished desires.
ध्यानम्
तादृशं खड्गमाप्नोति येन हस्तस्थितेनवै ।
अष्टादश महाद्वीप सम्राट् भोत्का भविष्यति ॥
tādṛśaṁ khaḍgamāpnoti yena hastasthitena vai |
aṣṭādaśa mahādvīpa samrāṭ bhoktā bhaviṣyati ||
He who obtains such a sword held firmly in hand
Shall become emperor of all the eighteen great continents.
देवी ध्यान
आरक्ताभां त्रिणेत्रामरुणिमवसनां रत्नताटंकरम्यां
हस्तांभोजैस्सपाशांकुश मदन धनुस्सायकैर्विस्फुरंतीम् ।
आपीनोत्तुंग वक्षोरुह विलुठत्तार हारोज्ज्वलांगीं
ध्यायेदंभोरुहस्था-मरुणिमवसना-मीश्वरीमीश्वराणाम् ॥
āraktābhāṁ trinetrām aruṇimavasanāṁ ratnataṭaṅkaramyām
hastāmbhojaiḥ sapāśāṅkuśa madanadhanuḥ sāyakair visphurantīm |
āpīnottuṅga vakṣoruha viluṭhat tārahāra ujjvalāṅgīm
dhyāyed ambhoruhasthām aruṇimavasanām īśvarīm īśvarāṇām ||
Meditate on the Goddess seated on a lotus, glowing red in hue, three-eyed, clad in crimson robes,
Wearing gem-studded earrings, Her lotus hands hold noose, goad, sugarcane bow, and flower arrows.
Her elevated breasts are adorned with swinging pearl garlands—Her form shines with radiant light.
She is the supreme Goddess of all gods.
पञ्चपूजा
लं – पृथिवीतत्त्वात्मिकायै श्री ललितात्रिपुरसुंदरी पराभट्टारिकायै गंधं परिकल्पयामि – नमः
laṁ – pṛthivī-tattvātmikāyai śrī lalitā-tripurasundarī parābhaṭṭārikāyai gandhaṁ parikalpayāmi – namaḥ
Laṁ – I offer fragrance to Śrī Lalitā Tripurasundarī, who is the essence of the Earth element.
हं – आकाशतत्त्वात्मिकायै श्री ललितात्रिपुरसुंदरी पराभट्टारिकायै पुष्पं परिकल्पयामि – नमः
haṁ – ākāśa-tattvātmikāyai śrī lalitā-tripurasundarī parābhaṭṭārikāyai puṣpaṁ parikalpayāmi – namaḥ
Haṁ – I offer flowers to Śrī Lalitā Tripurasundarī, who is the essence of the Space element.
यं – वायुतत्त्वात्मिकायै श्री ललितात्रिपुरसुंदरी पराभट्टारिकायै धूपं परिकल्पयामि – नमः
yaṁ – vāyu-tattvātmikāyai śrī lalitā-tripurasundarī parābhaṭṭārikāyai dhūpaṁ parikalpayāmi – namaḥ
Yaṁ – I offer incense to Śrī Lalitā Tripurasundarī, who is the essence of the Air element.
रं – तेजस्तत्त्वात्मिकायै श्री ललितात्रिपुरसुंदरी पराभट्टारिकायै दीपं परिकल्पयामि – नमः
raṁ – tejas-tattvātmikāyai śrī lalitā-tripurasundarī parābhaṭṭārikāyai dīpaṁ parikalpayāmi – namaḥ
Raṁ – I offer the light of a lamp to Śrī Lalitā Tripurasundarī, who is the essence of the Fire element.
वं – अमृततत्त्वात्मिकायै श्री ललितात्रिपुरसुंदरी पराभट्टारिकायै नैवेद्यं परिकल्पयामि – नमः
vaṁ – amṛta-tattvātmikāyai śrī lalitā-tripurasundarī parābhaṭṭārikāyai naivedyaṁ parikalpayāmi – namaḥ
Vaṁ – I offer nectar-like food to Śrī Lalitā Tripurasundarī, who is the essence of the Nectar element.
सं – सर्वतत्त्वात्मिकायै श्री ललितात्रिपुरसुंदरी पराभट्टारिकायै तांबूलादिसर्वोपचारान् परिकल्पयामि – नमः
saṁ – sarva-tattvātmikāyai śrī lalitā-tripurasundarī parābhaṭṭārikāyai tāmbūlādi sarvopacārān parikalpayāmi – namaḥ
Saṁ – I offer betel leaves and all remaining services to Śrī Lalitā Tripurasundarī, who embodies all elements.
श्री देवी संबोधनम्
ॐ ऐं ह्रीं श्रीं ऐं क्लीं सौः ॐ नमस्त्रिपुरसुंदरी
oṁ aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ oṁ namas tripurasundarī
Oṁ Aiṁ Hrīṁ Śrīṁ Aiṁ Klīṁ Sauḥ – Salutations to the beautiful Tripurasundarī, the supreme Goddess of wisdom, power, and delight.
न्यासाङ्गदेवताः
हृदयदेवी, शिरोदेवी, शिखादेवी, कवचदेवी, नेत्रदेवी, अस्त्रदेवी
hṛdaya-devī, śiro-devī, śikhā-devī, kavaca-devī, netra-devī, astra-devī
The Devīs who preside over the body during nyāsa:
Heart – Hṛdaya Devī
Head – Śiro Devī
Crown – Śikhā Devī
Armor – Kavaca Devī
Eyes – Netra Devī
Weapon – Astra Devī
तिथिनित्यादेवताः (षोडश नित्याः)
कामेश्वरी, भगमालिनी, नित्यक्लिन्ने, भेरुंडे, वह्निवासिनी, महावज्रेश्वरी,
शिवदूती, त्वरिते, कुलसुंदरी, नित्ये, नीलपताके, विजये, सर्वमंगले,
ज्वालामालिनी, चित्रे, महानित्ये
kāmeśvarī, bhagamālinī, nityaklinne, bheruṇḍe, vahnivāsinī, mahāvajreśvarī,
śivadūtī, tvarite, kulasundarī, nitye, nīlapatāke, vijaye, sarvamaṅgale,
jvālāmālinī, citre, mahānitye
These are the 16 Eternal Goddesses (Ṣoḍaśa Nityās) governing the 16 lunar phases.
They are aspects of Śrī Lalitā’s energy manifesting in time and desire.
दिव्यौघगुरवः (Divine Guru Lineage)
परमेश्वर, परमेश्वरी, मित्रेशमयी, षष्ठीशमयी, चर्यानाथमयी, लोपामुद्रमयी, अगस्त्यमयी
parameśvara, parameśvarī, mitreśamayī, ṣaṣṭhīśamayī, caryānāthamayi, lopāmudramayi, agastyamayī
These are the divine Gurus (Divyaugha) in the lineage of Śrī Vidyā.
They include Paramēśvara–Paramēśvarī (the Supreme Pair) and the great seers.
सिद्धौघगुरवः (Siddha Guru Lineage)
कालतापशमयी, धर्माचार्यमयी, मुक्तकेशीश्वरमयी, दीपकलानाथमयी
kālatāpaśamayī, dharmācāryamayī, muktakeśīśvaramayī, dīpakalānāthamayi
These are the perfected Siddha Gurus who conquered time, ignorance, and karma, and guide from subtle realms.
मानवौघगुरवः (Human Guru Lineage)
विष्णुदेवमयी, प्रभाकरदेवमयी, तेजोदेवमयी, मनोजदेवमयी,
कल्याणदेवमयी, वासुदेवमयी, रत्नदेवमयी, श्रीरामानंदमयी
viṣṇudevamayī, prabhākara-devamayī, tejo-devamayī, manoja-devamayī,
kalyāṇa-devamayī, vāsudevamayī, ratnadevamayī, śrīrāmānandamayī
These are human Gurus (Mānavaugha) who passed on the teachings through speech, ritual, and love.
Each one embodies specific wisdom and qualities of Lalitā.
श्रीचक्र प्रथमावरणदेवताः
अणिमासिद्धे, लघिमासिद्धे, गरिमासिद्धे, महिमासिद्धे, ईशित्वसिद्धे, वशित्वसिद्धे, प्राकाम्यसिद्धे, भुक्तिसिद्धे, इच्छासिद्धे, प्राप्तिसिद्धे, सर्वकामसिद्धे,
ब्राह्मी, माहेश्वरी, कौमारि, वैष्णवी, वाराही, माहेंद्री, चामुंडे, महालक्ष्मी,
सर्वसंक्षोभिणी, सर्वविद्राविणी, सर्वाकर्षिणी, सर्ववशंकरि, सर्वोन्मादिनी, सर्वमहांकुशे, सर्वखेचरी, सर्वबीजे, सर्वयोने, सर्वत्रिखंडे,
त्रैलोक्यमोहनचक्रस्वामिनी, प्रकटयोगिनी
aṇimāsiddhe, laghimāsiddhe, garimāsiddhe, mahimāsiddhe, īśitvasiddhe, vaśitvasiddhe, prākāmyasiddhe, bhuktisiddhe, icchāsiddhe, prāptisiddhe, sarvakāmasiddhe,
brāhmī, māheśvarī, kaumārī, vaiṣṇavī, vārāhī, māhendrī, cāmuṇḍe, mahālakṣmī,
sarvasaṅkṣobhiṇī, sarvavidrāviṇī, sarvākārṣiṇī, sarvavaśaṅkarī, sarvonmādinī, sarvamahāṅkuśe, sarvākhecarī, sarvabīje, sarvayone, sarvatrikhaṇḍe,
trailokyamohana cakrasvāminī, prakaṭayoginī
These are the presiding Deities of the First Āvaraṇa, the outermost enclosure of the Śrī Chakra known as the Trailokya Mohana Chakra (“the wheel that enchants the three worlds”).
The Siddhis (supernatural attainments): aṇimā (minuteness), laghimā (lightness), etc.
The Aṣṭa Mātrikās (eight mother goddesses): Brāhmī, Māheśvarī, etc.
The Sṛṣṭi Kramasaktis (energies for creation and attraction): Sarvasaṅkṣobhiṇī, Sarvavidrāviṇī, etc.
The Yoginī: Prakaṭa Yoginī, and the presiding Devi: Trailokyamohana Cakrasvāminī
श्रीचक्र द्वितीयावरणदेवताः
कामाकर्षिणी, बुद्ध्याकर्षिणी, अहंकाराकर्षिणी, शब्दाकर्षिणी, स्पर्शाकर्षिणी, रूपाकर्षिणी, रसाकर्षिणी, गंधाकर्षिणी, चित्ताकर्षिणी, धैर्याकर्षिणी, स्मृत्याकर्षिणी, नामाकर्षिणी, बीजाकर्षिणी, आत्माकर्षिणी, अमृताकर्षिणी, शरीराकर्षिणी,
सर्वाशापरिपूरकचक्रस्वामिनी, गुप्तयोगिनी
kāmākārṣiṇī, buddhyākārṣiṇī, ahaṅkārākārṣiṇī, śabdākārṣiṇī, sparśākārṣiṇī, rūpākārṣiṇī, rasākārṣiṇī, gandhākārṣiṇī, cittākārṣiṇī, dhairyākārṣiṇī, smṛtyākārṣiṇī, nāmākārṣiṇī, bījākārṣiṇī, ātmākārṣiṇī, amṛtākārṣiṇī, śarīrākārṣiṇī,
sarvāśāparipūraka cakrasvāminī, guptayoginī
These are the Deities of the Second Āvaraṇa, called Sarvāśāparipūraka Chakra (“the fulfiller of all desires”).
Each Devī draws toward Herself some aspect of reality—desire, intellect, ego, sound, touch, form, taste, smell, memory, essence, etc.
The Yoginī here is Gupta Yoginī, and the Cakrasvāminī is Sarvāśāparipūraka Devī.
श्रीचक्र तृतीयावरणदेवताः
अनंगकुसुमे, अनंगमेखले, अनंगमदने, अनंगमदनातुरे, अनंगरेखे, अनंगवेगिनी, अनंगांकुशे, अनंगमालिनी,
सर्वसंक्षोभणचक्रस्वामिनी, गुप्ततरयोगिनी
anaṅgakusume, anaṅgamekhalā, anaṅgamadane, anaṅgamadanāture, anaṅgarekhe, anaṅgaveginī, anaṅgāṅkuśe, anaṅgamālinī,
sarvasaṅkṣobhaṇa cakrasvāminī, guptatara yoginī
The Deities of the Third Āvaraṇa, called Sarvasaṅkṣobhaṇa Chakra (“the agitator of all”).
These eight Devīs are all subtle forms of love (Ananga) that shake the inner and outer world.
The Yoginī is Guptatara Yoginī, and the presiding Devī is Sarvasaṅkṣobhaṇī.
श्रीचक्र चतुर्थावरणदेवताः
सर्वसंक्षोभिणी, सर्वविद्राविणी, सर्वाकर्षिणी, सर्वह्लादिनी, सर्वसम्मोहिनी, सर्वस्तंभिनी, सर्वजृंभिणी, सर्ववशंकरि, सर्वरञ्जनी, सर्वोन्मादिनी, सर्वार्थसाधिके, सर्वसंपत्तिपूरिणी, सर्वमंत्रमयी, सर्वद्वंद्वक्षयंकरी,
सर्वसौभाग्यदायकचक्रस्वामिनी, संप्रदाययोगिनी
sarvasaṅkṣobhiṇī, sarvavidrāviṇī, sarvākārṣiṇī, sarvahlādinī, sarvasammohinī, sarvastaṁbhinī, sarvajṛmbhiṇī, sarvavaśaṅkarī, sarvarañjanī, sarvonmādinī, sarvārthasādhike, sarvasaṁpattipūriṇī, sarvamantramayī, sarvadvandvakṣayaṅkarī,
sarvasaubhāgyadāyaka cakrasvāminī, sampradāyayoginī
These are the goddesses of the Fourth Āvaraṇa, the Sarvasaubhāgyadāyaka Chakra (“bestower of all auspiciousness”).
Each Devī governs a power of charm, delight, hypnosis, or abundance.
Yoginī: Sampradāya Yoginī.
Presiding Devī: Sarvasaubhāgyadāyaka.
श्रीचक्र पञ्चमावरणदेवताः
सर्वसिद्धिप्रदे, सर्वसंपत्प्रदे, सर्वप्रियंकरि, सर्वमंगलकारिणी, सर्वकामप्रदे, सर्वदुःखविमोचिनी, सर्वमृत्युप्रशमनी, सर्वविघ्ननिवारिणी, सर्वाङ्गसुंदरी, सर्वसौभाग्यदायिनी,
सर्वार्थसाधकचक्रस्वामिनी, कुलोत्तीर्णयोगिनी
sarvasiddhiprade, sarvasaṁpatprade, sarvapriyaṅkarī, sarvamaṅgalakāriṇī, sarvakāmaprade, sarvaduḥkhavimochinī, sarvamṛtyupraśamanī, sarvavighnanivāriṇī, sarvāṅgasundarī, sarvasaubhāgyadāyinī,
sarvārthasādhaka cakrasvāminī, kulottīrṇa yoginī
The Fifth Āvaraṇa is the Sarvārthasādhaka Chakra (“accomplisher of all purposes”).
The goddesses here grant all types of wealth, love, fortune, and remove obstacles.
Yoginī: Kulottīrṇa Yoginī
Presiding Devī: Sarvārthasādhikā
श्रीचक्र षष्ठावरणदेवताः
सर्वज्ञे, सर्वशक्ते, सर्वैश्वर्यप्रदायिनी, सर्वज्ञानमयी, सर्वव्याधिविनाशिनी, सर्वाधारस्वरूपिणी, सर्वपापहरे, सर्वानंदमयी, सर्वरक्षास्वरूपिणी, सर्वेप्सितफलप्रदे,
सर्वरक्षाकरचक्रस्वामिनी, निगर्भयोगिनी
sarvajñe, sarvaśakte, sarvaiśvaryapradāyinī, sarvajñānamayī, sarvavyādhivināśinī, sarvādhārasvarūpiṇī, sarvapāpahare, sarvānandamayī, sarvarakṣāsvarūpiṇī, sarvepsitaphalaprade,
sarvarakṣākara cakrasvāminī, nigarbha yoginī
The Sixth Āvaraṇa is the Sarvarakṣākara Chakra (“giver of all protection”).
These Devīs destroy diseases, grant divine knowledge, and protect the devotee in all ways.
Yoginī: Nigarbha Yoginī
Presiding Devī: Sarvarakṣākarī
श्रीचक्र सप्तमावरणदेवताः
वशिनी, कामेश्वरी, मोदिनी, विमले, अरुणे, जयिनी, सर्वेश्वरी, कौलिनि
सर्वरोगहरचक्रस्वामिनी, रहस्ययोगिनी
vaśinī, kāmeśvarī, modinī, vimale, aruṇe, jayinī, sarveśvarī, kaulini
sarvarogahara cakrasvāminī, rahasya yoginī
The Seventh Āvaraṇa, Sarvarogahara Chakra (“healer of all diseases”), is a circle of eight Vidyās or divine powers.
Each Devī removes deep-rooted ailments of the body and soul.
Yoginī: Rahasya Yoginī
Presiding Devī: Sarvarogaharī
श्रीचक्र अष्टमावरणदेवताः
बाणिनी, चापिनी, पाशिनी, अंकुशिनी, महाकामेश्वरी, महावज्रेश्वरी, महाभगमालिनी
सर्वसिद्धिप्रदचक्रस्वामिनी, अतिरहस्ययोगिनी
bāṇinī, cāpinī, pāśinī, aṅkuśinī, mahākāmeśvarī, mahāvajreśvarī, mahābhagamālinī
sarvasiddhiprada cakrasvāminī, atirahasyayoginī
The Eighth Āvaraṇa, Sarvasiddhiprada Chakra (“bestower of all siddhis”), is governed by Devīs wielding divine weapons.
They grant spiritual powers to the initiated aspirant.
Yoginī: Atirahasya Yoginī
Presiding Devī: Sarvasiddhipradā
श्रीचक्र नवमावरणदेवताः
श्री श्री महाभट्टारिके, सर्वानंदमयचक्रस्वामिनी, परापररहस्ययोगिनी
śrī śrī mahābhaṭṭārike, sarvānandamaya cakrasvāminī, parāpararahasya yoginī
The Ninth and innermost Āvaraṇa, the Sarvānandamaya Chakra (“filled with supreme bliss”), is the seat of Śrī Lalitā Mahātripurasundarī Herself.
She is the Supreme Bhattārikā, the Empress of the Śrī Chakra.
Yoginī: Parāpararahasya Yoginī
Cakrasvāminī: Sarvānandamayī
नवचक्रेश्वरी नामानि
त्रिपुरे, त्रिपुरेशी, त्रिपुरसुन्दरी, त्रिपुरवासिनी, त्रिपुराश्रीः, त्रिपुरमालिनी, त्रिपुरसिद्धे, त्रिपुराम्बा, महात्रिपुरसुन्दरी
tripure, tripureśī, tripurasundarī, tripuravāsinī, tripuraśrīḥ, tripuramālinī, tripurasiddhe, tripurāmbā, mahātripurasundarī
Translation:
Tripure – The One who is the very essence of the Three Worlds
Tripureśī – The Supreme Ruler of the Three Cities or Dimensions
Tripurasundarī – The Most Beautiful in the Three Worlds
Tripuravāsinī – She who resides in all three worlds
Tripuraśrīḥ – The Auspicious One of the Three Realms
Tripuramālinī – She who wears the garland of the three cities (or the triads)
Tripurasiddhe – She who is accomplished in the mysteries of all three realms
Tripurāmbā – The Divine Mother of the Three Realms
Mahātripurasundarī – The Great Transcendental Beauty of the Three Worlds
These nine names represent the nine faces or divine moods (bhāvas) of the Goddess as experienced by the adept progressing through the layers of the Śrī Chakra.
श्रीदेवी विशेषणानि – नमस्कार नवाक्षरी च
महामहेश्वरी, महामहाराज्ञी, महामहाशक्ते, महामहागुप्ते, महामहाज्ञप्ते, महामहानन्दे, महामहास्कन्धे, महामहाशये, महामहा श्रीचक्रनगरसाम्राज्ञी, नमस्ते नमस्ते नमस्ते नमः।
mahāmaheśvarī, mahāmahārājñī, mahāmahāśakte, mahāmahāgupte, mahāmahājñapte, mahāmahānande, mahāmahāskandhe, mahāmahāśaye, mahāmahā śrīcakranagarasāmrājñī, namaste namaste namaste namaḥ।
Translation:
O Great Supreme Ruler (Mahāmaheśvarī),
O Empress of Emperors (Mahāmahārājñī),
O Supreme Power of all Powers (Mahāmahāśakti),
O Most Hidden of all Secrets (Mahāmahāguptā),
O Supreme Issuer of Divine Commands (Mahāmahājñāptā),
O Ocean of Supreme Bliss (Mahāmahānandā),
O Source of All Forces (Mahāmahāskandhā),
O Infinite Cosmic Intelligence (Mahāmahāśayā),
O Supreme Empress of Śrīcakra City (Mahāmahā Śrīcakra-nagara-sāmrājñī),
I bow to You again and again and again.
फलश्रुतिः
एषा विद्या महासिद्धिदायिनी स्मृतिमात्रतः।
अग्निवातमहाक्षोभे राजाराष्ट्रस्य विप्लवे॥
luṇṭhane taskarabhaye saṅgrāme salilaplāve।
samudrayānavikṣobhe bhūtapretādike bhaye॥
apasmārajvaravyādhimṛtyukṣāmādije bhaye।
śākinī pūtanā yakṣarakṣaḥ kūṣmāṇḍaje bhaye॥
mitrabhede grahabhaye vyasaneṣv ābhicārike।
anyeṣvapi ca doṣeṣu mālāmantraṁ smaren naraḥ॥
tādṛśaṁ khaḍgam āpnoti yena hastasthitena vai।
aṣṭādaśamahādvīpasamrāṭ bhoktā bhaviṣyati॥
sarvopadravanirmuktaḥ sākṣāc chivamayo bhavet।
āpatkāle nityapūjāṁ vistārāt kartum ārabhet॥
ekavāraṁ japadhyānaṁ sarvapūjāphalaṁ labhet।
navāvaraṇadevīnāṁ lalitāyā mahaujanaḥ॥
ekatra gaṇanārūpo vedavedāṅgagocaraḥ।
sarvāgamarahasyārthaḥ smaraṇāt pāpanāśinī॥
lalitāyāmaheśānyā mālāvidyā mahīyasī।
naravaśyaṁ narendrāṇāṁ vaśyaṁ nārīvaśaṅkaram॥
aṇimādiguṇaiśvaryaṁ rañjanaṁ pāpabhañjanam।
tattadāvaraṇasthāyi devatābṛnda-mantrakam॥
mālāmantraṁ paraṁ guhyaṁ paraṁ dhāma prakīrtitam।
śaktimālā pañcadhāsyāc chivamālā ca tādṛśī॥
tasmād gopyatarād gopyaṁ rahasyaṁ bhuktimuktidam॥
Translation:
This knowledge, when remembered even once, bestows great spiritual accomplishments.
It offers protection in fire, wind, and great calamities, in the collapse of nations and kingdoms.
In situations of robbery, fear from thieves, battles, shipwrecks, disturbances in sea travel, fear of ghosts and spirits,
In diseases such as epilepsy, fevers, fatal illnesses, and wasting diseases, or from demonic beings such as Śākinīs, Pūtanās, Yakṣas, Rākṣasas, Kūṣmāṇḍas.
In betrayals, planetary afflictions, crises caused by black magic, and any other difficulties.
One who remembers this garland of mantras shall gain the divine sword that remains ever in hand.
He shall become emperor of the eighteen great continents (symbolizing all directions of existence).
He will become free from all disturbances and attain the state of Śiva Himself.
In times of danger, one should commence full and expanded daily worship.
Even meditating and chanting this once gives the fruit of all worships.
This garland of the nine āvaraṇas of Lalitā Tripurasundarī is the highest spiritual wealth.
It encapsulates the essence of the Vedas, Vedāṅgas, and all sacred texts.
Just remembering it destroys all sins.
This Mālāvidyā of Lalitā Mahā Devī is most revered.
It grants power over people, kings, and even over the influence of women.
It bestows the siddhis like Aṇimā and destroys sins.
Each mantra corresponds to a devatā within each āvaraṇa.
This Mālāmantra is most secret and the highest abode.
It is the Śaktimālā, divided into five forms, and also represents the Śivamālā.
Therefore, it is the most secret of secrets, bringing both enjoyment (bhukti) and liberation (mukti).
॥ इति श्री वामकेश्वरतंत्रे उमामहेश्वरसंवादे देवीखड्गमालास्तोत्ररत्नं समाप्तम् ॥
iti śrī vāmakeśvara-tantre umāmaheśvara-saṁvāde devī khaḍgamālā-stotra-ratnaṁ samāptam ॥
Translation:
Thus ends the jewel of the Devi Khadgamala Stotra, revealed in the dialogue between Umā and Maheśvara, as found in the Vāmakeśvara Tantra.
Some Immediate benefits of Reading the Khadgamala Stotram
While the benefits of this sacred chant are universal, many spiritual seekers often search for its effects in regional languages to better understand its potency.
For instance, khadgamala stotram benefits in kannada are widely discussed among practitioners in Karnataka. Devotees there have experienced inner peace, removal of ancestral curses, and emotional balance after regular chanting. Understanding the benefits in one’s mother tongue enhances emotional connection and makes the sadhana more intimate and effective.
Recitation of the stotram can bestow siddhis such as Anima, (the ability to shrink) Mahima (the ability to become giant-like), Laghima (becoming weightless like a feather) and Garima (becoming extremely heavy).
However, one cannot attain such powers on the physical platform in this dark age of Kaliyuga. In Kaliyuga Anima means, nobody will notice such a person. One remains hidden from the eyes of society. Mahima means to become heavily noticeable, or to become famous. The sadhaka attains Anima and Mahima at will, based on his or her desire.
In Kaliyuga, Laghima means to become free of all burden and become blissful. Garima in Kaliyuga is to have a strong influence on people and attain the ability to change the course of things. This is how the translation comes across with respect to the Khadgamala Stotram. The Stotram brings auspiciousness in life.
It can grant Bhakti and eradicate fear of death. Those haunted by ghosts can immensely benefit from this Stotram. Devi personally takes responsibility of the sadhaka who unfailingly recites this Stotram for a span of 21 days. To see immediate changes in one’s life, one should recite the Stotram 11 times a day as sadhana or spiritual discipline.
For those who wish to explore deeper, the devi khadgamala stotram benefits in kannada offer a culturally rich lens into its protective and transformational power. Local traditions often highlight how Devi protects families, heals depression, and ensures abundance when this Stotram is recited with bhakti. Regional interpretations in Kannada also include community-level experiences of overcoming severe spiritual afflictions and dark energies.
Specific Cultural Example: Khadgamala in Karnataka
In Sringeri, Mysuru, and parts of Bengaluru, Sri Vidya Upasakas under the Dakshinamurthy Sampradaya or Lalita Tripura Sundari Parampara recite the Khadgamala Stotram as part of daily rituals or during Navaratri. The recitation is often done in front of a Sri Chakra or Meru Yantra that is energized and installed on a copper or silver plate. The following example illustrates this:
A traditional Srividya family in Mysuru, following the Kaula Marga, begins their Navaratri puja each year with the recitation of:
Devi Kavacham, Argala Stotram, Khilakam followed by the Khadgamala Stotram.
They place a Sri Meru Yantra on a red cloth, draw a six-pointed star (Shatkona) with turmeric and vermilion, offer fragrant flowers, light ghee lamps, and recite the Khadgamala 108 times over the 9 days of Navaratri.
The head of the family, a disciple of a Sringeri-based Guru, explains that the Khadgamala is a “Manasika Yatra” (a mental pilgrimage) through the Sri Chakra, where each name is a step or door in the inner sanctum of Shakti’s divine abode. The recitation is done with Bhavana (visualization) of the Devi sitting in the center of each Chakra (Aavarana), starting from the outermost to the innermost Bindu.
Role in Karnataka Temples
In Chamundi Hills (Mysuru) and Banashankari Temple (Bengaluru), priests and Tantriks are known to chant the Khadgamala during secretive midnight pujas to awaken Rajasic and Tamasic energies for transformation. It is also whispered during special Chandi homas and Navavarana pujas done by initiated sadhakas.
In modern times, spiritual groups like: Sri Vidya Kalpa Nidhi Samsthe (Bengaluru)
Rajarajeshwari Peetam (Bangalore) and online Srividya sanghas from Karnataka organize Khadgamala workshops and retreats, where they teach aspirants not just the Sanskrit chanting, but guided visualization for each name of the Devi as per their Aavarana devatas. Before we proceed to the Beejaksharas lets explore a closely connected Yantra which is the Powerful Bagalamukhi Yantra.
The Stambhana Power of the Bagalamukhi Yantra
Mantra-Yantra Sambandhaḥ of Bagalāmukhī Devī : The Subtle Weaponry of Stambhana Śakti
The Bagalāmukhī Yantra is not merely a mystical design, it is the very Śrīvigraha of Devī’s Stambhana Śakti, the divine force that paralyzes adharma. As the aṣṭamī mahāvidyā, Bagalāmukhī is invoked when speech turns into weaponry, when truth is attacked by distortion, and when the soul seeks armor against falsehood and hostility.
Her yantra becomes the bindu-anchored yantra-maṇḍala where mantra becomes stable and shakti begins to act.
The following mantras are integrally aligned with the Bagalāmukhī Yantra:
ॐ ह्लीं बगलामुखि सर्वदुष्टानां वाचं मुखं पदं स्तम्भय जिव्हां कीलय बुद्धिं विनाशय ह्लीं ॐ स्वाहा॥
This mūla-mantra is the most potent stambhana vidyā. It silences slander, freezes aggression, and shields the sādhaka from verbal and mental assault.
ॐ ह्लीं बगलामुख्यै नमः॥
A bija-mantra that invokes the Devī’s protective aura inwardly. It is ideal for daily japa and subtle protection.
श्रीं ह्लीं बगलामुख्यै सर्व शत्रु निवारिण्यै नमः॥
A kavacha-mantra used to dismantle enemy karma, break the threads of psychic invasion, and remove conflict-ridden energies.
These mantras express varied facets of Bagalāmukhī’s śakti, stambhana (paralysis), mohana (attraction and bewilderment of the enemy), and vidveṣaṇa (repulsion of negative influences). The yantra serves as the adhiṣṭhāna, the geometrical throne, through which the mantras are stabilized, encoded, and transmitted into the astral body.
Whereas the mantra is the vāṅmaya-rūpa (sonic embodiment), the yantra is the rūpa-mātra (form-body) of the Devī. When used in union, they do not merely repel outer threats, they realign one’s own inner fragmentation and restore śānti within the manomaya kośa.
Such is the hidden power of the Bagalāmukhī Yantra, subtle, still, golden, and fierce.
Bagalāmukhī Yantrasya Kṛpāpariṇāmaḥ: The Silent Alchemy of Stambhana Śakti
The Bagalāmukhī Yantra is not merely a protective charm, it is a divya kavaca, a radiant force-field that rewrites one’s karmic interface with the world. When prāṇa is invoked into it through mantra-japa and the saṅkalpa of a Jñānī Guru, the yantra becomes conscious. It does not react, it transforms.
This yantra radiates the śakti of stambhana, the power to arrest the movement of hostility in its subtle form. It dissolves krodha (anger), vāk-doṣa (verbal attacks), jñāna-vighna (intellectual confusion), and even legal duḥkha, not through retaliation, but through complete energetic disengagement. The enemy no longer finds fuel.
For a sādhaka, regular dhyāna on the Bagalāmukhī Yantra balances vāta-doṣa in the manomaya kośa, bringing steadiness to the buddhi and niścala śakti to the mantra. This steadiness is not mere calmness, it is the sword-like stillness of śakti that refuses to be agitated by adharma.
During karmic storms, court cases, false allegations, business betrayals, nāma-apavāda (defamation), or black tantra attacks, the yantra operates like a cosmic stabilizer. It halts the karmic chain from escalating.
Women who face vāk-pīḍā (verbal violence), unsafe relationships, or social shaming find quiet empowerment in its presence. The yantra does not shout back; it absorbs the shockwaves. Its golden matrix of geometry realigns one’s subtle sheaths like a spiritual firewall, turning external fire into inner resolve.
For professionals, especially those navigating legal contracts, political influence, or unstable power equations, the Bagalāmukhī Yantra brings vāg-vijaya (victory of speech), kārya-siddhi (task accomplishment), and śānta-vṛtti (peaceful mind patterns). When consecrated and placed with śraddhā near important papers, it becomes a silent partner in dhārmic success.
The benefits are not dramatic, they are dignified. The yantra rewrites how aggression behaves in your field. It does not destroy your enemies, it destroys the need for enemies to exist.
Bagalāmukhī Yantrasya Rūpa-Rahasyaṃ: The Mystic Architecture of Śakti’s Silent Thunder
The śilpa of the Bagalāmukhī Yantra is a mahātantric citrālekhā, each rekhā (line), cakra (circle), and koṇa (angle) is a carrier of Devī’s stambhana-vīrya. It is not drawn. it is invoked.
At the hṛdaya-bindu of the yantra lies the bindu itself, śūnya yet pūrṇa, the unmoving point where kāla (time), kriyā (action), and vāk (speech) are dissolved. From this unmoved center emanates a downward-pointing śakti-trikoṇa, symbolic of adhastāt-saṃsthita-śakti—the grounding feminine force that silences movement, not by suppression, but by absorption into herself.
This trikoṇa is embraced by a six-petalled ṣaḍdala-padma, each dala representing the ariṣaḍvarga, kāma (desire), krodha (anger), lobha (greed), moha (delusion), mada (arrogance), and mātsarya (jealousy). These are not denied but held still, examined, and spiritually disarmed through japa and dhyāna.
Encasing this is a tripartite bhūpura, three concentric squares with toraṇa-dvāras (T-shaped portals) on four sides, marking transitions across the sthūla (gross), sūkṣma (subtle), and kāraṇa (causal) bodies. These gateways are not open, they are guarded by the śakti-senā, the inner army of mantric intelligence, who allow only dhārmic vibrations to enter.
Surrounding all is a subtle vṛtta, a circular band of spanda-taraṅgas (vibrational waves), symbolizing kāla-stambhana, the suspension of worldly momentum. Here, time does not flow. It listens.
This yantra is a kṣetrapāla-maṇḍala, a guarded spiritual citadel. It holds the śakti not as an idea but as an experience. When inscribed with dhāraṇa on bhojapatra or tāmrapaṭṭa (copper plate), and enlivened through the hṛdaya-mantras, it becomes sākṣātkṛta-yantra-rūpiṇī—the Devī herself in yantric embodiment.
Every rekhā vibrates. Every angle pierces illusion. The Bagalāmukhī Yantra is not a passive symbol, it is Devī’s still, golden thunder caught in sacred geometry.
Bagalāmukhī Yantrasya Śilpa-Tattvam : The Geometry of Stambhana as Citta-Rakṣā
The śilpa of the Bagalāmukhī Yantra is not mere aesthetics,it is śāstrika yantra-vidyā, a living diagram of stilled prāṇa, structured into sacred silence. Every bhāga (component),the trikoṇa, padma, bhūpura, and bindu,resonates with the śarīra-traya and the chakra system, offering both protection and transformation.
The adhaḥmukha trikoṇa (downward-pointing triangle) is Devī’s grounding śakti, drawing turbulent vṛttis downward into the mūlādhāra cakra. In tantric kriyā, this triangle does not evoke flow,it invokes stoppage. It calls back scattered prāṇa, ending unnecessary mental movement and reducing ādhidaivika bhaya (fear of unseen forces).
The bindu, seated at the hṛdaya of the yantra, becomes a gravitational still-point. It is from this single drop of consciousness that mantra-spanda anchors and crystallizes within the sādhaka. For japam, dhāraṇā, or stambhana-kriyā, it creates the antar-mauna (inner silence) needed for Devī to descend.
The ṣaḍdala-padma (six-petalled lotus) does not merely soften,it harmonizes. Each petal balances a corresponding inner enemy,kāma, krodha, lobha, moha, mada, mātsarya,bringing clarity to the anāhata cakra. For those recovering from vāk-doṣa, psychic intrusion, or emotional trauma, this lotus restores hṛdaya-saumyatā (heart-gentleness) without lowering the protective shield.
The triguṇa-bhūpura (three-layered square enclosure) vibrationally maps to the sthūla, sūkṣma, and kāraṇa śarīras. These act as yantric dvāras,psychic gates,that, when activated through mantra-saṃskāra, become internalized guards. Hostile astral signals, legal curses, or jealous gazes cannot penetrate this triangulated fortress when the yantra is siddha (consecrated).
The orientation too is siddhānta-yukta. East-facing placement aligns the yantra’s spanda with maṇipūra cakra,the seat of vāgśakti (speech energy) and icchā (will). This harmonizes action with dharma, dissolving aggression born of ego while empowering righteous assertion.
In its totality, the Bagalāmukhī Yantra is a kṣetra-maṇḍala,a sacred vibratory grid that intercepts, filters, and neutralizes lower-frequency energies. It is not just a yantra,it is Devī’s śakti crystallized into lines, a geometry that thinks, protects, and dissolves all that is not true.
Bagalāmukhī Yantrasya Mantra-Caitanyam: Śaktipāta through Nāda and Sankalpa
The Bagalāmukhī Yantra is not enlivened by touch or sight alone,it awakens through mantra-saṃskāra, breath-bound intention (prāṇāyāma), and Guru-datta śaktipāta. Just as a mūrti remains stone without prāṇa-pratiṣṭhā, the yantra too remains dormant without mantra-jāgaraṇa.
The primary bīja-mantras that invoke Devī’s stambhana-kalā must be received through proper dīkṣā:
ॐ ह्लीं , The mūla-bīja of Bagalāmukhī. It embodies the thunderous silence of Devī, freezing karmic aggression in its subtle form.
ॐ ऐं ह्लीं श्रीं , A trinity of vāgdevatās: Sarasvatī (jñāna), Bagalāmukhī (stambhana), and Mahālakṣmī (rakṣaṇa). This mantra harmonizes inner speech with divine will.
ॐ ह्लीं ॐ नमः , Applied in progressive sādhanās, this mantra dismantles negative karmic patterns with precision.
ॐ ह्लीं बगलामुख्यै नमः , A daily japa-mantra ideal for stabilizing the yantra in the aura and anchoring Devī’s presence into the subtle body.
Gayatrī Mantra (Gupta Vidyā):
ॐ वदवदायै च विद्महे
स्तम्भनायै च धीमहि
तन्नो बगला प्रचोदयात्॥
This rare stambhana-gayatrī illuminates the dhi (intelligence) during conflicts, granting śānti and vāg-jaya (mastery over speech and arguments). It refines the reactive nature of the sādhaka and brings dhārmic stillness into motion.
But none of these mantras bear fruit without the anugraha of a Sadguru. Guru-dīkṣā is not optional,it is the life-breath of yantra-sādhana. The yantra must be activated through mantra-japa, agni-homa, and nyāsa performed in the name of the sādhaka, with proper kārya-sankalpa.
At yantrachants.com, no yantra is offered unawakened. Each Bagalāmukhī Yantra is infused with mantra-jīvana, performed under Guru-paramparā, and aligned with the sādhaka’s karmic landscape. Without this caitanya, even the most perfect geometry remains lifeless.
Mantra is Devī’s voice. Yantra is her body. But only the Guru can offer her breath.
Bagalāmukhī Yantrasya Nirmāṇa-Rahasyaṃ: Process of Energization at yantrachants.com
At yantrachants.com, the Bagalāmukhī Yantra is not produced in bulk nor treated as a decorative object. It is invoked as a śakti-svarūpa, crafted in alignment with ancient tantra-vidhi under the living guidance of our Siddha Guru. Each yantra is prepared individually, with care, discipline, and divine saṅkalpa.
The yantra is likhita on sacred bhojapatra, using ashtagandha, kumkum, haridrā, and specially prepared ink energized with Devī’s bīja-mantras. The geometry follows precise proportions: each trikoṇa, padma, bindu, and bhūpura is measured using guidelines from the Kaula and Śrīvidyā traditions. Nothing is approximated. Every petal is a lock; every line, a mantra.
After the yantra is drawn, it is placed before Devī and subjected to mantra-jāgaraṇa,a ritual awakening involving hundreds or thousands of recitations, depending on the recipient’s karmic requirement. Alongside the primary stambhana bīja, certain gupta-mantras and kavaca-sūtras are silently layered into the yantra through the Guru’s breath and intent.
The yantra is then sealed with lakṣmī-dhūpa, and rakṣoghna dravyas like mustard and turmeric are infused into its aura to stabilize its protective field. Throughout the process, the name, purpose (kārya), and astrological map of the sādhaka are held in focus,not mentally, but vibrationally,transmitted into the yantra’s very sūtra.
Finally, the completed yantra is wrapped in pītavastra (yellow cloth), bound with haldi-dhāga (turmeric-infused sacred thread), and blessed with Guru-saṅkalpa for śānti, kārya-siddhi, and protection across all three lokas of experience,sthūla, sūkṣma, and kāraṇa. Personal guidance is offered to the seeker for its placement and daily āhāra (offering) to maintain its living force.
At yantrachants.com, no yantra leaves our sanctum inert. Each one breathes. Each one listens. Each one protects,not because of the ink, but because of the Guru’s inner fire.
Svayam-Siddha Gurūṇāṃ Avāntarabhūmiḥ: The Role of the Sat-Guru in Yantra-Jīvana
A yantra untouched by the glance of a Svayam-siddha Guru remains a śūnya-rekhā,a silent sketch with no prāṇa. In the realm of tantra-vidyā, energies are not symbolic. They are conscious forces, vibrant with potency, but sensitive to intention and purity. It is only through the siddha-saṅkalpa of a realized Guru that the yantra awakens into a sentient field of śakti.
Bagalāmukhī Śakti is not mṛdu (gentle). She is fierce, unyielding, and surgically precise. Without pūrvasaṃskāra, mantra-śuddhi, and Guru-dīkṣā, her stambhana-śakti may provoke inner turbulence instead of peace. The Guru becomes the vāhana (carrier), the varṇa (filter), and the vara (boon-granter) all at once. It is through the Guru’s antar-tapas, mauna-bala, and mantra-siddhi that the yantra takes form as jīvita-mūrti,a living embodiment.
At yantrachants.com, every yantra passes through the Guru’s inner seeing. The blocks of the sādhaka,whether psychic congestion, ancestral imbalance (pitṛ-doṣa), or karmic entanglement,are read, not through charts, but through śakti-jñāna. The yantra is then infused with precise mantra-frequency, drawn into form, and sealed with intention.
This is why the yantras here respond. Not merely by bringing external results, but by shifting the inner field. Many sādhakas report sudden clarity, a new steadiness in vāg (speech), or an unmistakable sense of being protected,from within.
A true yantra is not a remedy. It is a living Guru-praṇidhāna,a consecrated echo of the Guru’s inner flame, given shape through sacred geometry. When the Guru breathes life into the yantra, it does not just work,it watches. It guides. And it guards.
Beejaksharas of the Khadgamala Stotram
The Khadgamala Stotram contains innumerable Beeja Aksharas. Two of them are – Hreem and Kleem. The Hreem Beeja Akshara opens higher states of consciousness. It sends one into a state of euphoria. The trivial problems of life can then no longer affect one who recites this Stotram with dedication.
Similarly, the Kleem Beeja Akshara is a direct symbolism of Mother Kali, or Lord Krishna. It has the power to attract and mesmerize. Furthermore, it also brings happiness and prosperity in life. Khadgamala Stotram is the direct representation of the Sri Yantra.
Many devotees refer to this hymn by different phonetic spellings, such as khadagmala strot, but the essence remains unchanged. Whether pronounced with a soft or hard ‘ga’, the spiritual current of the Stotram is constant. The mantra works on the subtle body, reorganizing one’s karma and realigning the inner aura to the grace of Devi.
Role of Sri Yantram in Khadgamala Stotram
The Sri Yantra is Yantra Raj or the king of Yantras. It holds a special place in the Shri Vidya tradition. The Khadgamala Stotram is dedicated to Sri Lalitha Tripura Sundari, the goddess of the three worlds.
She is one of the Dashamahavidyas. Goddess Lalitha Tripura Sundari sits on a throne. The Devi wears a red silk sari. She is ever keen to bestow benedictions on her devotees. She has four arms in which she carries a sugarcane, bow, noose, goad and five flower arrows. Furthermore, she is as fair as milk and has a crescent moon on her head.
Also, she represents auspiciousness, devotion, harmony, and joy. Those devotees, who worship her, live in abundance and have no dearth of grains in their house. Lalitha Tripurasundari is an expansion of Adi Parashakti.
The trinity, Brahma, Vishnu, and Mahesh worship her excellence. In the background, Goddess Lakshmi and Saraswati are fanning her. The Devi gets pleased very easily and can fulfill all the desires of the sadhaka. However, if one is praying with a desire in mind, one should clearly pronounce the Beeja Akshara.
Khadgamala Stotram is part of a Tantric Text
The Khadgamala Stotram is a tantric text and has supernatural powers hidden within it. Hence, one must recite it with care and caution. While reciting the Stotram, one should meditate upon the Sri Yantra. Each syllable invokes each of the 98 yoginis seated around a central point in the Sri Yantra.
Goddess Sridevi seated along with her husband Kameshwara, the youthful form of Lord Shiva, are in the midst of the formation. The 98 yoginis represent the partial expansions of Devi. Each Yogini represents a unique aspect of the mother Goddess. As the meditation intensifies, one can experience the presence of that particular yogini.
Even if written as khadgamala strot, this divine chant invokes the same vibrant lineage of yoginis and deities. Often beginners get confused by transliteration, but the mantra’s frequency works beyond language. What matters is sincerity, surrender, and consistent recitation under proper guidance.
One should then be able to perceive her attributes, form and divine scent. The Stotram is thus a brilliant way to seek the blessings of Devi. Instead of worshiping the Sri Yantra separately, which is a long procedure, simply uttering the Khadgamala Stotram is sufficient. The Khadgamala Stotram is an abridged version of long pujas.
Hence, it is preferred over other Sadhana. One should stay calm and not stress too much on the meaning.
Feeling the presence of Devi
In addition, for better results, one should be initiated into Sri Vidya which is a tantric sect dedicated to worshiping Lalitha Sundari. According to some, Khadgamala is not a Stotram but a potent mantra, a mala mantra. It is ideal to chant the Khadgamala Stotram during Navratri.
That is why many also refer to it as the khadagmala mantra, emphasizing its power beyond poetic praise. Unlike a typical Stotra meant for devotion, this mantra functions as a mystical garland, each name a weapon, each syllable a shakti. Reciting it is like wearing an energetic armor charged with Devi’s grace.
One can feel the presence of Devi most during these nine days. If Devi is pleased with one’s devotion, she can personally appear in one’s dream and bless the sadhaka. There should not be an iota of doubt in this.
Like a mother, Devi shall protect the sadhaka from accidents, premature deaths and losses in business. The specialty of this Stotram is that one shall attain the benefits even though one’s mind is wandering. The Stotram is that powerful.
It addresses the weaknesses of the human mind such as lust, hatred, and delusion. It is like a physician who heals the patient. Lalitha Sundari bestows enlightenment to those in the pursuit of self-realization.
How to Chant Khadgamala Stotram
Briefly, we shall discuss how to chant the Stotram. Before starting the recitation, light a ghee lamp, facing eastwards. Place it near the photograph of goddess Tripurasundari. You can also keep a Shri Yantra in front.
Pay your humble obeisance to Devi and then start the recitation. At the very beginning of the prayer, one can also offer dry fruits for arcana. One should invoke the goddess with a pure heart, only then shall the ritual be a success. Keep a kamandalu by your side for taking Sankalpa.
Take some water in your hand and utter the wish. The Shastras advise us to ask Devi only a pious wish. After taking the Sankalpa, leave the water on the ground. Then start reciting the Khadgamala Stotram. If one is reciting it daily, it is excellent.
Otherwise, decide a period for one’s sadhana be it 21 days or 41 days and stick to it. After the period, one can offer clothes to a young girl and seek her blessings. One should refrain from non-vegetarian food and avoid onion garlic during the course of sadhana.
One can attain best results if one takes up the 21 or 41-day sadhana two times of the year, with the culmination of the sadhana happening on the final day of Navaratri festival.