Nabhi -Vidya: Part Three

31 Jan

Continued from Part Two


In Part two, we read about the 24 Mantras of the Purvanga-Vidya; arranged in three sets, each having 8 Mantras  (3×8)

In the present part (Part Three), let’s look at the eight Mantras of the Raja-Vidya; and 4 Mantras of the Nrupathi-Vidya (8+4 =12).  These together with the 24 Mantras of the Purvanga-Vidya (24+12 = 36) form the main body of the Nabhi-Vidya.

Further, we will also talk about the four independent Mantras (Mantras from 37 to 40): Matruka; Guru-natha-paduka; Baala; and Para. With these, we would be completing 40 Mantras of the Nabhi-Vidya

And, there is The Epilogue (Uttara-bhaga), which appears following the 40 Mantras, instructing the ardent Sadhaka to chant (Japa) the Mantras, structured as per the formats of the Kadi and Hadi-Vidya-s, as many times as possible (Yethah Vidyaya yatha-shakthi-japet-nityam) – at least a hundred times in a day.

And, in the Phala-sruthi, it is assured that Nabhi-Vidya is so powerful as that reciting the Nabhi-Vidya once is equivalent to repetition (Japa) of the Pancha-dashi Mantra one Lakh times.  It would also bestow prosperity both here (Iha) and in hereafter (Para); and, will also grant the unshakable (a-chanchala) Self-knowledge (Atma-jnana).

Devi Yantra by Pieter Weltevrede

Raja-Vidya and Nrupathi-Vidya

The terms Raja (राजा) and Nrupathi (नृपति) the Lord of men, both refer to the Kings. In the context of the Puranas, the Kings of the bygone eras are counted as sixteen. According to some, these sixteen Kings or Royal Sages are:

(1) Gaya;(2) Ambarisha;(3) Shashi-bindu;(4) Anga;(5) Pruthu; (6) Maruthi;(7) Sahrothra; (8) Parasurama;(9) Sri Rama; (10) Bharatha;(11) Dilipa;(12) Brighu;(13) Ranthideva;(14) Hayashi;(15) Mandatha; and, (16) Bhagiratha.

The number Sixteen also indicates the sixteen lettered Shodashi-Mantra.

Nabhi vidya drawing

The Raja-Vidya (8) and Nrupathi Vidya (4) together have twelve Mantras.

In the Key-sloka, appearing at the beginning, the terms Sthana (Breasts) and Yugma (a pair or twice) are used (Bala pica ru-ru yugmam Raja-vidyaya shtanabha). These terms hold out various suggestions.

These imply that the Mantras involve both the Shodashi and Para-Shodashi-Mantras; the Kadi and Hadi Vidya and the mixture of the twos; and, also the repetition of the Hrllekha (Hrim) at the end of each Kuta.

Accordingly, there will be three types of Shodashi-Mantras: as in the Kadi, Hadi and in the combination of both (Kadi-Hadi).

Similarly, the Para-Shodashi-Mantra will be of another three types: in Kadi, Hadi and the combinations of the both (Kadi-Hadi).

Thus, the Shodashi-Mantra for three times; and also, Para-Shodashi mantra for three times (a total of 6 times) will have to recited.

These along with the repletion of the Hrllekha at the end of each Kuta (2), will together amount to 12 (3x2x2) Mantras of the Raja-Vidya and the Nrupathi-Vidya.  

These 12 of Raja-Vidya and Nrupathi-Vidya, together with the 24 of the Purvanga-Vidya, will amount to 36.

Design Pieter Weltevrede


As per the text of the Nabhi-Vidya, the eight Mantras of the Raja-Vidya (numbering from 25 to 32), are composed of the Shodashi and Para-Shodashi Mantras, according to both the Kadi and Hadi Vidyas, in their proper order. Each has to be rendered twice.

The Hrllekha (ह्रीँ) will appears twice at the end of the second rendering of the Kadi-Shodashi; Kadi-Para-Shodashi; Hadi-Shodashi; and, Hadi-Para-Shodashi.

Raja Vidya

The expansion of the  formats , prescribed as above, would yield the sets of Mantras as under :

Raja vidya 25 Kadi Shodasi

Raja Vidya 26 Kadi Shodashi Hrllekha dwayam

Raja Vidya 27 Kadi Para Shodashi

Raja Vidya 28 Kadi Para shodasi Hrllekha dwayam

Raja Vidya 29 Hadi Shodashi

Raja Vidya 30 Hadi Shodasi Hrllekha Dwayam

Raja Vidya 32 Hadi Para shodashi Hrllekha Dwayam

[ I acknowledge with gratitude the Source : ]

Devi Yantra by Pieter Weltevrede


As regards the Nrupathi-Vidya – the set of four Mantras from 33 to 36 – it follows a slightly more complicated sequence.

Here, Maha-Shodashi -Mantra of the Kadi-Vidya is first rendered as per its right sequential order (Anuloma); and, that is followed by Maha-Shodashi-Mantra as per the Hadi-Vidya; but, in its reverse order (Viloma).  

The, Maha-Shodashi-Mantra of the Kadi-Vidya is rendered in its regular order (Anuloma); and is then followed by its Hadi-Vidya version; but, in its reverse order (Viloma). At the end the Hrllekha (ह्रीँ) is repeated (Dvyam).

Next, the Para-Shodashi-Mantra of the Hadi-Vidya in its proper order (Anuloma); and then its Kadi-Vidya version in its reverse order (Viloma): Nrupathi yuga vathamsa.

And, finally, Para-Shodashi-Mantra of Hadi-Vidya is rendered in its regular order (Anuloma); and, that is followed by its Kadi-Vidya version; but, in reverse order (Viloma). And, the Hrllekha (ह्रीँ)) will appear twice (Dvyam) at the end.

There would, thus, be four Mantras in the Nrupathi-Vidya.

[There is a faith that by rendering a Mantra in Anuloma; and following it up with Viloma will enhance its power]

Nrpathi Vidya

As per the above format , the composition of the Nrupathi-Vidya-Mantras would be as under :

Nrupathi Vidya 33 Kadi Anuloma Hadi Viloma Shodashi

Nrpathi Vidya 24 Kadi Anuloma Hadi Viloma

Nrupathi Vidya 35 Hadi Anuloma Kadi Viloma

Devi Yantra by Pieter Weltevrede


The number 36 is said to have a symbolic significance. These are said to represent the 36 Tattva-s, the elements or the building blocks of the created world (Prapancha);

36 tattvas

The 37th Mantra (Matrika-vidya) is said to symbolize the emergence of the created world; following the principle of Pancikarana (पञ्चीकरण), which is the creation of the elements (bhūtasarga) by a process in which subtle matter transforms itself into gross matter.

The 38th Mantra (Guru-Natha-Vidya) represents the appearance of the Maha-Guru in the presence of the Sadhaka, the Devotee.

The 39th Mantra (Baala-Vidya) is the initiation (Upadesha) into the Baala-mantra, the primary Mantra of the Srividya Upasana.

And, the 40th Mantra (Para-Vidya) is the culmination, the highest bliss, the realization of the identity with the Supreme Mother Principle.


There is also the concept of Adhvan (अध्वन्). The term Adhvan (अध्वन्) refers to the path or to the hierarchy of levels (of emanation as also of withdrawal). it is either the path on which one treads; or the path which one must discard.

The six ways in which the Absolute manifests Itself in the process of creation (aadhvan). Each of them represents a different aspect of energy. Each path consists of a particular number of entities which lead to the successive stages in the evolutionary process, from the most subtle to the gross. In reverse order, from the gross to the subtle, they symbolize the process of involution (or, Sahāra) and serve as a means of attaining liberation or reintegration.

The combination of all of these six Adhvan-s: the three objective Adhvan-s; and, the three subjective Adhvan-s is called Shad-adhvan, the sixfold Adhvan-s. The six Adhvan-s (Shad-adhvan) are said to be grouped in two sets; each having three Adhvan-s:

(1) An internal path, utilizing linguistics to represent inner realities (Vara-adhvan, Pada-adhvan, Mantra-adhvan)

The Matrka-akshara is said to correspond to Varna-adhvan (syllable or alphabet). The different Kuta combinations will show the Pada-adhva (the word-formation); and, the combinations of all these Padas are seen in the Greatest Shodashi Mantra revealing the Mantra-adhva.

This course of the threefold Adhvan-s is called Vācyā-adhva (Sentence). The term Vācya also means ‘that which is observed, seen, realized’.

(2) And an external path, representing the structure of the objective universe (Bhuvanā-adhva, Tattva-adhvan, Kaala-adhva). The pathway of the worlds (Bhuvanādhvan); the pathway of elements (Tattvādhvan); and, the pathway leading through multiple phases (Kalādhvan)

These Adhvan-s (first Bhuvanā, then Tattvā and finally Kaalā) are hierarchically graded as gross (sthūla), subtle (sūkma), and, subtlest (para). The gross path is called Bhuvanā-dhva; the subtle path Tattvā-dhva; and, the subtlest path Kalā-dhva.

The 36 Tattvas (elements) are said to be the building blocks of creation. Their complete system is called Tattva-adhvan: the course of all elements. This path is subtle (sūkma).

The path (Adhvan), which is more refined than Tattva-adhvan is Kaala-adhva.   This path is the subtlest; and, encompasses all the thirty-six elements.

It is said; the LaghuShodashi; the Maha-Shodashi; and, the Para-Shodashi Mantras will lead the Devotee to realize the Kaala-adhva.

 devi 2222

Following the 36 Mantras of the Nabhi-Vidya (24-Purvanaga Vidya + 8-Raja Vidya + 4 Nrupathi Vidya), come four independent Mantras: (1) Matrika-Vidya; (2) Natha-Vidya (Sri Maha-Paduka); (3) Baala Mantra; and, (4) Para-Vidya.  All these together make the 40 Mantras of the Nabhi-Vidya.

It is said; the 36 Mantras of the Purvanga-Vidya, Raja-Vidya and the Nrupathi-Vidya, essentially, pray for the removal of ignorance and the emergence of true knowledge. The next four Mantras are about experience of the world through sounds; the emergence of divine grace in the form of the Guru; his initiation into Bala-Mantra; and, the realization of the highest state ‘Para’. Thus, the Nabhi-Vidya traces the path of the Sadhana, in all its phases, to attain liberation.


Matruka (मातृका) Vidya

In Tantra, the fifty or fifty-one letters including vowels as well as consonants from A to Ksha, of the Devanagari alphabet, the Varnamala, are believed to be the Matrikas themselves. It is believed that they are infused with the power of the Divine Mother herself. The Matrikas are considered to be the subtle form of the letters (varna). These letters, combined, make up syllables (pada), which are put together to make a sentence (vakya).  And, it is of these elements that a mantra is composed. It is believed that the power of mantra derives from the fact that the letters of the alphabet are, in fact, forms of the goddess.

Matrika or Matruka (मातृका) is the collective term for all letters and sounds. They are Mother-like; because, they form the basis or the source for all forms of knowledge as also of the planes of existence (Lokas). Matrika-s are the subtle form of force that is behind every thought, speech and Mantra.

It is said; the Matrika is the binding energy that makes it possible to understand words or symbols strung together as language. The text Siva-Sutra defines Matrika as ‘the ground of all knowledge’ (jñānādhisthāna-mātrikā– Shiva Sutra:1-4).

And in Shaktha traditions, Matrikas, the sounds, their vibrations and the combination of vibrations interacting with one another is regarded as   Matrika-Shakthi, the creative energies that manifest. It is believed that they are infused with the power of the Divine Mother herself; and, are, in fact, the varied forms of the Mother-goddess.

The Matrika-Shakthi is also said to be the power of sound that is the matrix of the cosmos; and, manifests as the letters in the alphabet. All things are forms of that creative energy, the Matrika Shakthi, which is never separate from Shiva, the Absolute.

It is also said; in the Matrika Chakra, the sixteen vowels from ‘a’ to ‘ah’ represent the energies of Shiva. And their unity with Matrika ‘m’ creates the universal mantra of Shiva ‘Aham’.


In Tantra, Sri, revered as Devi, is Matrika, the Mother (Matrika-mayi), the Supreme Mother Goddess (Deveem Mataram Sriyam). She is also the power of sound (Matrika Shakti) , the matrix of the cosmos manifest as the alphabets. The phrase ‘Suvarna-rajata-srajaam’ is also understood to mean that Sri is adorned with Matrika-Mala, the garland of letters/alphabets woven with vowels (Suvarna) and consonants (Rajata). Sri is thus Mantra-mayi, the origin; and, the essence of all Mantras.

The Mātka deities (divine mothers) are associated with every letter of the Sanskrit alphabet and represent a certain energy or set of energies and denote various characteristics inherent in the power of the respective alphabet.


The Matrika-Mantra, as it appears in the Nabhi-Vidya (as Mantra number 37), reads:

ॐ श्रीं ह्रीं ऐं क्लीं सौः ॐ ह्रीं श्रीं  / अँ आँ इँ ईँ  उँ ऊँ …. ळँ क्षँ सौः ऐं  क्लीं  ह्रीं श्रीं  //

Om srim hrim klim sauh hrim srim / am̐ ām̐ im̐ īm̐ um̐ ūm̐ … ḻam̐ kṣam̐ sauh  aim klim hrim srim  

The Matrika-Mantra is, essentially, a prayer, a submission to the Supreme Mother Goddess seeking her blessings to help overcome one’s deficiencies; to grant divine grace and pardon; to expand one’s consciousness; to energise; to grant emancipation; and, to realize one’s true identity with the Mother Goddess.

Guru Paduka 2

Natha-Vidya (Sri Maha-paduka)

Guru-paduka is a mantra that brings the grace of the Guru on the initiate. During the process of initiation (dīkṣhā) , the names of the three generations of  Gurus are revealed to the disciple. Three Gurus that are worshipped in the Guru-paduka-mantra are: one’s own Guru (Sva-Guru); Guru’s Guru (Parama -Guru); and, that Guru’s Guru (Parameṣṭhi Guru).

[The term Paduka is at times interpreted to mean the state of equilibrium (Samarasya) between the principles of Siva-Shakthi]

One’s own Guru enlightens the disciple about the nature of the Self. The Parama-Guru make one to reflect on the teachings of the Guru; and, realize its glory. The Parameṣṭhi Guru will enable the ardent disciple to experience the divine bliss of the self, while the disciple is still being in her/his body.

Guru paduka 3

There are different mantras for the Guru, the Paramaguru and the Parameṣṭhi Guru. At the time of initiation, the Guru, apart from initiating a mantra, also gives Guru-pādukā-mantra.The Guru-pādukā -mantra is given for the worship of the Guru who is initiating the disciple.

  The Mahā-pādukkā Mantra as per the Natha-vidya of the Nabhi- Vidya reads:

श्रीं  ह्रीं क्लीं ऐं सौः  ॐ ह्रीं श्रीं  /  हंसः  सोहं  हसक्षमलवरयूं   / सौः  क्लीं  ऐं  सहक्षमलवरयीं  हंसः सोहं हंसः / श्री गुरु नाथय नमः॥

śrī hrī klī ai sau hrī śrī / hasa soha hasakamalavarayū / sau klī sahakamalavarayī  hasa soha hasa / Sri Guru-nathaya namaha //


At the end of the Guru-Mandala, salutations are submitted to the lineage of the Gurus (Guru-Parampara), beginning from the Adi-Guru, the ever-auspicious Lord Sadashiva; in the midst of which Sri Shankaracharya; and, thereon up to my Guru. I pay my obeisance to all the Gurus.

Sadāśivasam-ārambhā śakarācārya-madhyamā | Asmad-ācārya-paryanta vande Guru paraparā ||

सदाशिवसमारम्भां शंकराचार्यमध्यमां। अस्मदाचार्यपर्यन्तं वन्दे गुरु परंपरां॥



The Bala-mantra is the basic mantra of the Sri Vidya Upasana.  When an ardent devotee is initiated into the Srividya, the Guru, initially, teaches her / him the worship of the young Bala-Sundari, with Bala-mantra of three Bijakshara-s: Aim (ऐँ -Vac-Bija); Klim (क्लीँ Kamaraja-Bija); and, Sau (सौः -Shakthi-Bija): (Aim of speech, Klim of wish; and Sauh of Shakthi).

Vac-bhavam Prathama-Bijam / Kamarajam Dwithiyakam / Trithiyam Shakthi-Kutakhyam / Nigama tri-yodhrutham/ Ittham Kumari-Vidya Bija-trayam-udiritham //

Its Rishi is Sri Dakshinamurthi; its Chhandas is Gayatri; and, its Deity (Devatha) is Baala-Tripura-Sundari. Ai bīja; Sau śhakti; klī kīlakam.


After the practice of this Mantra for a considerable length of time, the devotee is lead into the fifteen -lettered Pancha-dashi-Mantra. Thereafter, the Sadhaka practices the sixteen-letters Shodashi-Mantra; the Maha-Shodashi-Mantra and the Para-Shodashi -Mantra, for the worship of Tripura-Sundari. . From thereafter, the Sadhaka gains authority to practice the most secret and more complicated modes of Srividya-sadhanas.


Apart for its basic form, the Baala-mantra is said to have two others

Bālā-tripura-sundarī -mantra of six Bījākara-s

 – ऐंक्लींसौःसौःक्लीं ऐं

(om – ai – klī – sau — sau – klī – ai)


Bālā-navākarī-mantra of nine Bījākara-s

 – ऐंक्लींसौःसौःक्लींऐंऐंक्लीं सौः

( Om – ai – klī – sau — sau – klī – ai — ai – klī – sau)

  Bālā navākarī mantra is one of the most powerful mantras in Śrī Vidyā Upasana.


The Baala-Mantra, as it appears in the text of the Nabhi-Vidya, composed of three Bījākaras ऐं – क्लीं – सौः (ai – klī – sau) reads:

ऐं ऐं ऐं / क्लीं क्लीं क्लीं /  सौः सौः सौः  ऐं //

ai ai ai / klī klī klī / sau sau sau  ai //

The Bīja ऐं (ai), known as Vāg-bhava-bīja, helps in attaining true knowledge. The second Bīja क्लीं (klī), known as Kāma-bīja, ignites the desire to attain Her feet; and, the third Bīja isसौः (sau), also known as Parabīja, is regarded as the Mantra of the Supreme Goddess Parā-śhaktī. This Bīja energises the aspirant to realize her/his true Self.



The Supreme (Anuttar-tattva) Mantra which is beyond mundane explanations; the culmination of all the Upadesha-s; and, one which leads to supreme bliss, is said to be the Para-Mantra. The text of the Nabhi-Vidya concludes with the Para-Mantra.

   श्रीं  सौः श्रीं (Om-Srim-Sauh-Srim-Om)

Devi Yantra by Pieter Weltevrede

Uttara-bhagha (Epilogue)

The Uttara-bhagha (Epilogue) contains a series of Mantras for contemplation on and worship of the Rishis (Rishyadi-manasa-pujyanta-vidya).  And, in the Devi-Puja-kalpa there are details of the worship-procedures (Kara-nyasa, Anga-nyasa, Dhyana-slokas etc) for the Sadhana of the Srividya Shodasha-akshari; Srividya Maha-Shodasha-akshari; and Srividya Para-Shodasha-askshari Mantras.

 It is assured one who practices (Japa-Sadhana) the sacred Nabhi-Mantra, with utmost diligence and dedication (नित्यं जपे विनियोगः), to the best one’s ability (Yatha-shakthi), will undoubtedly achieve the most fabulous results – एतद् विद्याय ध्यान यथा-शक्ति जपेत्.

And, in the Phala-sruthi, it is assured that Nabhi-Vidya is so powerful as that reciting the Nabhi-Vidya once is equivalent to repetition (Japa) of the Pancha-dashi Mantra one Lakh times.  It would also bestow prosperity both here (Iha) and in hereafter (Para); and, will also grant the unshakable (a-chanchala) Self-knowledge (Atma-jnana).

lotus offering

Asya Sri Nabhi-Vidya Maha -Mantrasysa Ananda-Bhairava-Rishihi / Amruta-Virat-Gayatri-Chandhaha / Sri-Maha-Tripura-Sundari Raja-Rajeshwari Devatha / Aim, Bijam / Sau Shakthi-hi / Klim kilakam / Sri Maha-Tripura-Sundari Anugraha-prasada sidyarthe jape-viniyogaha //Balaya-nyasaha / Lalithyadi Pancha Puja //




मस्त सन् मंगलानि भवंतु  / लोकाः समस्ताः सुखिनोभवंतु

र्वे सन्तु निरामयाः सर्वे भवन्तु सुखिनः

भवंतावश्विनौ भवंति भवंतु भवंतो भवंतौ 

मंगल मंगलं मंगलः मंगलस्य मंगला मंगलाः

तत् सत्

शान्तिः शान्तिः शान्तिः |


श्री महात्रिपुरसुन्दरीये  नमः

lotus red


Sources and References

  1. The Tantra of Sri Chakra by Prof. S.K. Ramachandra Rao (Sharada Prakashana, Bangalore,1983)
  2. .Srividya Shodasha-Maha-Mantramulu by Dr. Krovi Parthasarathy (Vijayawada-2020)
  3. Nabhi-Vidya (Short Works)
  4. Nabhi-Vidya ( a discussion)  by Purnananda Lahiri



Posted by on January 31, 2022 in Nabhi Vidya, Sri Vidya


Tags: , , , , , , , , , , , , , , , , , , , , ,

2 responses to “Nabhi -Vidya: Part Three

  1. Hari Om

    December 14, 2022 at 10:00 am

    Thank you for the very good information about our vedic mantras. Here i am also suggesting you, all gods hymns and stotras in single website that is “”

    • sreenivasaraos

      December 14, 2022 at 12:27 pm

      Thank you Sir for the visit ; and for the comprehensive website. I trust it would interest many

      Respects and Regards


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