atha gupta-saptaśatī
अथ गुप्त-सप्तशती
1
oṃ brīṃ-brīṃ-brīṃ veṇu-haste,
stuta-sura-baṭukairhāṃ gaṇeśasya mātā |
svānande nanda-rūpe, anahata-nirate, muktide mukti-mārge ||
haṃsaḥ so’haṃ viśāle, valaya-gati-hase, siddha-devī samastā |
hīṃ-hīṃ-hīṃ siddha-loke, kaca-ruci-vipule, vīra-bhadre namaste || 1 ||
ॐ ब्रीं-ब्रीं-ब्रीं वेणु-हस्ते,
स्तुत-सुर-बटुकैर्हां गणेशस्य माता ।
स्वानन्दे नन्द-रूपे, अनहत-निरते, मुक्तिदे मुक्ति-मार्गे ॥
हंसः सोहं विशाले, वलय-गति-हसे, सिद्ध-देवी समस्ता ।
हीं-हीं-हीं सिद्ध-लोके, कच-रुचि-विपुले, वीर-भद्रे नमस्ते ॥ १॥
2
oṃ hīṅkāroccārayantī, mama harati bhayaṃ, caṇḍa-muṇḍau pracaṇḍe |
khāṃ-khāṃ-khāṃ khaḍga-pāṇe, dhraka-dhraka dhrakite, ugra-rūpe svarūpe ||
hum̐-hum̐ hum̐kāra-nāde, gagana-bhuvi-tale, vyāpinī vyoma-rūpe |
haṃ-haṃ haṅkāra-nāde, sura-gaṇa-namite, caṇḍa-rūpe namaste || 2 ||
ॐ हीङ्कारोच्चारयन्ती, मम हरति भयं, चण्ड-मुण्डौ प्रचण्डे ।
खां-खां-खां खड्ग-पाणे, ध्रक-ध्रक ध्रकिते, उग्र-रूपे स्वरूपे ॥
हुँ-हुँ हुँकार-नादे, गगन-भुवि-तले, व्यापिनी व्योम-रूपे ।
हं-हं हङ्कार-नादे, सुर-गण-नमिते, चण्ड-रूपे नमस्ते ॥ २॥
3
aiṃ loke kīrtayantī, mama haratu bhayaṃ, rākṣasān hanyamāne |
ghrāṃ-ghrāṃ-ghrāṃ ghora-rūpe, ghagha-ghagha-ghaṭite, gharghare ghora-rāve ||
nirmāṃse kāka-jaṅghe, ghasita-nakha-nakhā, dhūmra-netre tri-netre |
hastābje śūla-muṇḍe, kula-kula kakule, siddha-haste namaste || 3 ||
ऐं लोके कीर्तयन्ती, मम हरतु भयं, राक्षसान् हन्यमाने ।
घ्रां-घ्रां-घ्रां घोर-रूपे, घघ-घघ-घटिते, घर्घरे घोर-रावे ॥
निर्मांसे काक-जङ्घे, घसित-नख-नखा, धूम्र-नेत्रे त्रि-नेत्रे ।
हस्ताब्जे शूल-मुण्डे, कुल-कुल ककुले, सिद्ध-हस्ते नमस्ते ॥ ३॥
4
oṃ krīṃ-krīṃ-krīṃ aiṃ kumārī, kuha-kuha-makhile, kokilenānurāge |
mudrā-saṃjñā-tri-rekhā, kuru-kuru satataṃ, śrī-mahā-māri guhye ||
tejāṅge siddhi-nāthe, mana-pavana-cale, naiva ājñā-nidhāne |
aiṅkāre rātri-madhye, svapita-paśu-jane, tatra kānte namaste || 4 ||
ॐ क्रीं-क्रीं-क्रीं ऐं कुमारी, कुह-कुह-मखिले, कोकिलेनानुरागे ।
मुद्रा-संज्ञा-त्रि-रेखा, कुरु-कुरु सततं, श्री-महामारि गुह्ये ॥
तेजाङ्गे सिद्धि-नाथे, मन-पवन-चले, नैव आज्ञा-निधाने ।
ऐङ्कारे रात्रि-मध्ये, स्वपित-पशु-जने, तत्र कान्ते नमस्ते ॥ ४॥
5
oṃ vrāṃ-vrīṃ-vrūṃ vraiṃ kavitve, dahana-pura-gate rukmi-rūpeṇa cakre |
triḥ-śaktyā yukta-varṇādika-kara-namite, dādivaṃ pūrva-varṇe ||
hrīṃ-sthāne kāma-rāje, jvala-jvala jvalite, kośini kośa-patre |
svacchande kaṣṭa-nāśe, sura-vara-vapuṣe, guhya-muṇḍe namaste || 5 ||
ॐ व्रां-व्रीं-व्रूं व्रैं कवित्वे, दहन-पुर-गते रुक्मि-रूपेण चक्रे ।
त्रिः-शक्त्या युक्त-वर्णादिक-कर-नमिते, दादिवं पूर्व-वर्णे ॥
ह्रीं-स्थाने काम-राजे, ज्वल-ज्वल ज्वलिते, कोशिनि कोश-पत्रे ।
स्वच्छन्दे कष्ट-नाशे, सुर-वर-वपुषे, गुह्य-मुण्डे नमस्ते ॥ ५॥
6
oṃ ghrāṃ-ghrīṃ-ghrūṃ ghora-tuṇḍe, ghagha-ghagha ghaghaghe ghargharāṇyāṅghi-ghoṣe |
hrīṃ krīṃ drūṃ droñca-cakre, rara-rara-ramite, sarva-jñāne pradhāne ||
drīṃ tīrtheṣu ca jyeṣṭhe, juga-juga jajuge mlīṃ pade kāla-muṇḍe |
sarvāṅge rakta-dhārā-mathana-kara-vare, vajra-daṇḍe namaste || 6 ||
ॐ घ्रां-घ्रीं-घ्रूं घोर-तुण्डे, घघ-घघ घघघे घर्घरान्याङ्घि-घोषे ।
ह्रीं क्रीं द्रूं द्रोञ्च-चक्रे, रर-रर-रमिते, सर्व-ज्ञाने प्रधाने ॥
द्रीं तीर्थेषु च ज्येष्ठे, जुग-जुग जजुगे म्लीं पदे काल-मुण्डे ।
सर्वाङ्गे रक्त-धारा-मथन-कर-वरे, वज्र-दण्डे नमस्ते ॥ ६॥
7
oṃ krāṃ krīṃ krūṃ vāma-namite, gagana-gaḍa-gaḍe guhya-yoni-svarūpe |
vajrāṅge vajra-haste, sura-pati-varade, matta-mātaṅga-ruḍhe ||
svasteje śuddha-dehe, lala-lala-lalite, chedite pāśa-jāle |
kiṇḍalyākāra-rūpe, vṛṣa-vṛṣabha-dhvaje, aindri mātarnamaste || 7 ||
ॐ क्रां क्रीं क्रूं वाम-नमिते, गगन-गड-गडे गुह्य-योनि-स्वरूपे ।
वज्राङ्गे वज्र-हस्ते, सुर-पति-वरदे, मत्त-मातङ्ग-रूढे ॥
स्वस्तेजे शुद्ध-देहे, लल-लल-ललिते, छेदिते पाश-जाले ।
किण्डल्याकार-रूपे, वृष-वृषभ-ध्वजे, ऐन्द्रि मातर्नमस्ते ॥ ७॥
8
oṃ hum̐ hum̐ huṅkāra-nāde, viṣama-vaśa-kare, yakṣa-vaitāla-nāthe |
su-siddhyarthe su-siddhaiḥ, ṭhaṭha-ṭhaṭha-ṭhaṭhaṭhaḥ, sarva-bhakṣe pracaṇḍe ||
jūṃ saḥ sauṃ śānti-karme'mṛta-mṛta-hare, niḥsameśaṃ samudre |
devi, tvaṃ sādhakānāṃ, bhava-bhava-varade, bhadra-kālī namaste || 8 ||
ॐ हुँ हुँ हुङ्कार-नादे, विषमवश-करे, यक्ष-वैताल-नाथे ।
सु-सिद्ध्यर्थे सु-सिद्धैः, ठठ-ठठ-ठठठः, सर्व-भक्षे प्रचण्डे ॥
जूं सः सौं शान्ति-कर्मेऽमृत-मृत-हरे, निःसमेशं समुद्रे ।
देवि, त्वं साधकानां, भव-भव-वरदे, भद्र-काली नमस्ते ॥ ८॥
9
brahmāṇī vaiṣṇavī tvaṃ, tvamasi bahucarā, tvaṃ varāha-svarūpā |
tvaṃ aindrī tvaṃ kuberī, tvamasi ca jananī, tvaṃ kumārī mahendrī ||
aiṃ hrīṃ klīṅkāra-bhūte, vitala-tala-tale, bhū-tale svarga-mārge |
pātāle śaila-śṛṅge, hari-hara-bhuvane, siddha-caṇḍī namaste || 9 ||
ब्रह्माणी वैष्णवी त्वं, त्वमसि बहुचरा, त्वं वराह-स्वरूपा ।
त्वं ऐन्द्री त्वं कुबेरी, त्वमसि च जननी, त्वं कुमारी महेन्द्री ॥
ऐं ह्रीं क्लीङ्कार-भूते, वितल-तल-तले, भू-तले स्वर्ग-मार्गे ।
पाताले शैल-शृङ्गे, हरि-हर-भुवने, सिद्ध-चण्डी नमस्ते ॥ ९॥
10
haṃ laṃ kṣaṃ śauṇḍi-rūpe, śamita-bhava-bhaye, sarva-vighnānta-vighne |
gāṃ gīṃ gūṃ gaiṃ ṣaḍaṅge, gagana-gati-gate, siddhi-de siddha-sādhye ||
vaṃ kraṃ mudrā-himāṃśor-prahasita-vadane, tryakṣare hsaiṃ nināde |
hāṃ hūṃ gāṃ gīṃ gaṇeśī, gaja-mukha-jananī, tvāṃ maheśīṃ namāmi || 10 ||
हं लं क्षं शौण्डि-रूपे, शमित-भव-भये, सर्व-विघ्नान्त-विघ्ने ।
गां गीं गूं गैं षडङ्गे, गगन-गति-गते, सिद्धिदे सिद्ध-साध्ये ॥
वं क्रं मुद्रा-हिमांशोर्-प्रहसित-वदने, त्र्यक्षरे ह्सैं निनादे ।
हां हूं गां गीं गणेशी, गज-मुख-जननी, त्वां महेशीं नमामि ॥ १०॥
iti gupta-saptaśatī sampūrṇā
इति गुप्त-सप्तशती सम्पूर्णा
This Gupta Saptaśatī invokes multiple Śākta forms, which finally find their culmination in Mahāgaṇeśvarī Vanadurgā.
Just as Mā Virajāmbikā bears Śrī Mahāvināyaka as the radiant crest upon her crown, Gaṇeśvarī here stands as the Ratna Śiromaṇi of Triveṇī Vidyā.
Thus, this Saptaśatī assumes special significance for upāsakas of Mā Vanadurgā, wherein all śaktis ultimately converge at the sacred threshold of Mahāgaṇeśvarī Vanadurgā.
Śrī Mahāvināyaka represents the ultimate form of Gaṇeśvara, wherein the Pañcadevatā—Gaṇeśa, Viṣṇu, Āditya, Rudra, and Ambā—are infused and worshipped as Eka Parabrahma Svarūpa. This integrative form transcends sectarian boundaries, presenting Śrī Mahāvināyaka as the unified locus of all five primordial divine principles.
Within the tradition of Trivenī Vidyā, Śrī Mahāvināyaka is invoked in liṅga-svarūpa.
The sacred Śrī Mahāvināyaka Temple, located at Chandikhol in Jajpur, enshrines this profound vision through a unique Pañcamukha Liṅga. Here, mukha does not signify anthropomorphic faces; rather, it denotes iconic resemblances (rūpa-sāmya) of the five deities, subtly unified within a single liṅga form, symbolizing non-dual convergence.
Significantly, in close proximity to this temple stand the Mā Vanadurgā Temple and the Pracaṇḍa Caṇḍikā Temple, together forming an important sacred cluster within the Chandikhol region.
The foundational structure of Triveṇī Vidyā
It is noteworthy that in the worship of Mā Vanadurgā, the principle of pañca-tattva is reflected at every level of ritual and symbolism. A similar pañcadevatā-based invocation is observed in the Satyanārāyaṇa Pūjāvidhi.
Within this sacred landscape, Pañcamukhī Hanumān is revered as the primary guardian deity of Vanadevī. In several highly significant kṣetras, Pañcamukha Gaṇeśa is also worshipped alongside Mā Vanadurgā.
In this Vidyā, the pattern of worship closely parallels that of Durgā–Mādhava Upāsanā. The central triad within this framework is Śrī Mahāvināyaka, Mā Vanadurgā, and Śrī Satyanārāyaṇa Svāmī. This triadic alignment constitutes the foundational structure of Triveṇī Vidyā.
Triveṇī Ratna Śiromaṇi Mantraḥ
त्रिवेणी रत्न शिरोमणि मन्त्रः
vande’haṁ vaneśvarīṁ
ṛddhiṁ siddhiṁ gaṇeśvarīṁ
वन्देऽहं वनेश्वरीं
ऋद्धिं सिद्धिं गणेश्वरीं
or
oṃ hrīṃ śrīṃ virajāse namaḥ svāhā
ॐ ह्रीं श्रीं विरजासे नमः स्वाहा
or
auṃ herambāyai namaḥ
औं हेरम्बायै नमः
or
oṁ mahābālābhadrāyai namaḥ
ॐ महाबालाभद्रायै नमः
or
oṃ aiṃ glauṃ virajāṃ mahābālābhadrāmbikāṃ
ॐ ऐं ग्लौं विरजां महाबालाभद्राम्बिकां
Aṣṭa Mātṛkā Stotram
अष्टमातृकास्तोत्रम्
oṃ namaḥ śrī-vighneśvarāṣṭamātṛkābhyaḥ ||
ॐ नमः श्रीविघ्नेश्वराष्टमातृकाभ्यः ॥
vighneśvara mahāvīra siddhirūpāya vṛddhaye |
vighnanāśāya devāya gaṇeśāya namāmyaham
|| 1 ||
विघ्नेश्वर महावीर सिद्धिरूपाय वृद्धये ।
विघ्ननाशाय देवाय गणेशाय नमाम्यहम्
॥ १॥
pūrve brahmāṇī devī haṃsamāruhya saṃsthitā |
pītavarṇaprabhā devī śrībrahmāṇi namo’stu te
|| 2 ||
पूर्वे ब्रह्माणी देवी हंसमारुह्य संस्थिता ।
पीतवर्णप्रभा देवी श्रीब्रह्माणि नमोऽस्तु ते
॥ २॥
dakṣiṇe śrīvārāhī mahiṣāsanasaṃsthitā |
raktavarṇāṅkuśahastā śrīvārāhi namo’stu te
|| 3 ||
दक्षिणे श्रीवाराही महिषासनसंस्थिता ।
रक्तवर्णाङ्कुशहस्ता श्रीवाराहि नमोऽस्तु ते
॥ ३॥
paścime cendrāṇī devī gajamāruhya saṃsthitā |
kuṅkumābhā vajrahastā śrīindrāṇi namo’stu te
|| 4 ||
पश्चिमे चेन्द्राणी देवी गजमारुह्य संस्थिता ।
कुङ्कुमाभा वज्रहस्ता श्रीइन्द्राणि नमोऽस्तु ते
॥ ४॥
uttare māheśvarī devī vṛṣamāruhya saṃsthitā |
śvetavarṇaprabhā devī māheśvari namo’stu te
|| 5 ||
उत्तरे माहेश्वरी देवी वृषमारुह्य संस्थिता ।
श्वेतवर्णप्रभा देवी माहेश्वरि नमोऽस्तु ते
॥ ५॥
āgneye bālakaumārī mayūrakāntipūraṇī |
raktavarṇā śaktihastā śrīkaumāri namo’stu te
|| 6 ||
आग्नेये बालकौमारी मयूरकान्तिपूरणी ।
रक्तवर्णा शक्तिहस्ता श्रीकौमारि नमोऽस्तु ते
॥ ६॥
nairṛtye vaiṣṇavī devī śyāmābhā garuḍāsanā |
śaṅkhacakradharā devī nārāyaṇi namo’stu te
|| 7 ||
नैरृत्ये वैष्णवी देवी श्यामाभा गरुडासना ।
शङ्खचक्रधरा देवी नारायणि नमोऽस्तु ते
॥ ७॥
vāyavye cāmuṇḍā devī siṃhamāruhya saṃsthitā |
kakāramūrtidhārī ca khaḍgahastāṃ namāmyaham
|| 8 ||
वायव्ये चामुण्डा देवी सिंहमारुह्य संस्थिता ।
ककारमूर्तिधारी च खड्गहस्तां नमाम्यहम्
॥ ८॥
īśāne caṇḍikā devī dhūmravarṇā prajvālinī |
kartimuṇḍadharā devī mahālakṣmi namo’stu te
|| 9 ||
ईशाने चण्डिका देवी धूम्रवर्णा प्रज्वालिनी ।
कर्तिमुण्डधरा देवी महालक्ष्मि नमोऽस्तु ते
॥ ९॥
aṣṭapīṭhasthitā devīr aṣṭavṛkṣanivāsinīḥ |
aṣṭabhairavasaṃyuktā aṣṭamātṛkā namāmyaham
|| 10 ||
अष्टपीठस्थिता देवीरष्टवृक्षनिवासिनीः ।
अष्टभैरवसंयुक्ता अष्टमातृका नमाम्यहम्
॥ १०॥
sūryaḥ somo mahīputro budho devāsuragurū |
śaniś ca rāhuḥ ketuś ca yamāya ca namo namaḥ
|| 11 ||
सूर्यः सोमो महीपुत्रो बुधो देवासुरगुरू ।
शनिश्च राहुः केतुश्च यमाय च नमो नमः
॥ ११॥
iti śrī-aṣṭamātṛkāstotraṃ sampūrṇam ||
इति श्रीअष्टमातृकास्तोत्रं सम्पूर्णम् ॥
Śrī Aṣṭamātṛkāstotram is a devotional hymn that presents the worship of Aṣṭamātṛkās—the eight primordial Mother-powers—as integrally united with Śrī Vighneśvara (Gaṇeśa).
In this stotra, Gaṇeśa is praised not merely as the remover of impediments, but as siddhi-rūpa, whose functioning in the cosmos is expressed through the dynamic energies of the Mātṛkās.
Each Mātṛkā is invoked in a specific direction, with her distinctive vāhana, colour, and weapon. Together, the eight Mothers establish protection, balance, and empowerment in all directions, while remaining harmoniously aligned with the central Gaṇeśa-tattva.
The concluding verses further integrate cosmic time and destiny through the invocation of the grahas, completing the hymn as a holistic spiritual framework that unites space, power, and consciousness.
