Vaikritika Rahasyam: The Secret of the Goddess's Forms and Their Worship

The Vaikritika Rahasyam – "the secret concerning the manifest forms" – is the second of the three Rahasyas recited after the Durga Saptashati. The Pradhanika Rahasya told King Suratha what the Goddess is in herself; the Vaikritika answers his second question – which form of hers to worship, and by what method. It describes the three Goddesses of the three Charitras exactly as they are to be visualised, sets out where each deity is placed in the worship, and lays down the rules by which the Saptashati itself is to be recited.

The sage describes Mahakali of the first Charitra, ten-faced, ten-armed and ten-footed, dark as kohl, with a garland of thirty eyes; Mahalakshmi of the middle Charitra, eighteen-armed, white-faced and blue-armed, with her weapons named in order from the lower right hand; and Mahasaraswati of the last Charitra, eight-armed, born from Gauri's body. He then gives the arrangement of the altar – the three Goddesses, the three divine couples behind them, Kala and Mrityu, the nine Shaktis, Rudra and Vinayaka, the beheaded Mahisha on the left and the lion on the right – and the rules: recite all three Charitras or the middle one alone, never half a Charitra, offer a homa for every verse, and at the end draw the Goddess into oneself and become one with her.

All thirty-nine verses are given below in Sanskrit, with transliteration and a simple English meaning.

Vaikritika Rahasyam at a Glance

Particular	Details
Name	Vaikritika Rahasyam – The Secret of the Manifest Forms (Vikriti)
Place among the Rahasyas	Second of three: Pradhanika, Vaikritika and Murti
Position in the Path	After the Pradhanika Rahasya; before the Murti Rahasya
Rishi · Metre · Deities	Narayana · Anushtup · Mahakali, Mahalakshmi and Mahasaraswati – from the Viniyoga shared by all three Rahasyas
Speaker	Sage Medha ("Rishir Uvacha"), to King Suratha
Verses	Thirty-nine, with a bracketed verse found in some editions after Verse 27
Central Teaching	The forms of the three Goddesses, the arrangement of their worship, and the rules for reciting the Saptashati
Source	The appendix to the Devi Mahatmya, recited with the Durga Saptashati; not part of the seven hundred

What "Vaikritika" Means

Vikriti is a modification, a form that the primal (pradhana) takes. The Pradhanika Rahasya was the secret of the Goddess before she takes form; the Vaikritika Rahasya is the secret of the forms she takes – Mahakali, Mahalakshmi and Mahasaraswati as they appeared in the three Charitras of the Devi Mahatmya, and as they are to be visualised and worshipped. Its opening verse says it: the one Goddess of the three gunas, "described threefold", is Sharva, Chandika, Durga, Bhadra and Bhagavati.

What the Sage Teaches

The Goddess of the three gunas, says the sage, is one, though described as three. The tamasic form is Mahakali, the Yoganidra of Vishnu whom Brahma praised for the slaying of Madhu and Kaitabha: ten faces, ten arms, ten feet, kohl-dark, resplendent with a garland of thirty eyes, her teeth and fangs flashing – terrible, yet the foundation of beauty, fortune and great prosperity. In her hands are sword, arrow, mace, trident, discus, conch, bhushundi, iron club, bow and a head dripping blood. She is Vaishnavi Maya, Mahakali the Unsurpassable; worshipped, she brings the moving and unmoving world under the worshipper's control.

The Goddess who came forth from the bodies of all the gods is Mahalakshmi of the three gunas, the slayer of Mahishasura herself: white-faced, blue-armed, with white breasts, red waist and feet, blue shanks and thighs, bewitching, in bright garlands, garments, ornaments and unguents. Though thousand-armed, she is worshipped as eighteen-armed, and the sage names her weapons from the lower right hand: rosary, lotus, arrow, sword, thunderbolt, mace, discus, trident, axe, conch, bell, noose, spear, staff, shield, bow, drinking-cup and water pot – seated on a lotus. He who worships this Goddess who is all the gods becomes lord of all the worlds and of the gods.

The Goddess born from Gauri's body, resting on sattva alone, is Mahasaraswati herself, the destroyer of Shumbha: eight-armed, with arrow, pestle, trident, discus, conch, bell, plough and bow. Worshipped with devotion, she gives omniscience.

Then the worship. When Mahalakshmi is worshipped, Mahakali and Saraswati are placed to her south and north, and behind them the three couples – Virinchi with Svara in the middle, Rudra with Gauri on the right, Hrishikesha with Lakshmi on the left – with the three Goddesses in front. The eighteen-armed Goddess stands in the centre, the ten-faced on her left, the eight-armed on her right. When the eighteen-armed alone is worshipped, the other two take her south and north, and Kala and Mrityu are worshipped for the calming of every evil. When the eight-armed slayer of Shumbha is worshipped, her nine Shaktis are worshipped, and Rudra and Vinayaka. Mahalakshmi is worshipped with hymns such as "Namo Devyai"; in the worship of the three incarnations, the hymns and mantras of each; and the eighteen-armed Mahishamardini is to be worshipped – for Mahalakshmi, Mahakali and Saraswati are the same Goddess, the ruler of merit and sin, the great sovereign of all the worlds. Whoever worships her becomes lord of the world.

The offerings: arghya, ornaments, perfumes, flowers, unbroken rice, incense, lamps, food offerings of many kinds, bali, meat and wine – with a bracketed note in some editions that brahmins are to avoid these last – prostration, water for sipping, fragrant sandal, camphor and betel. In front of the Goddess on her left, the beheaded Mahisha, who attained union with her; on her right, the lion, dharma entire, by whom the moving and unmoving are upheld.

Then the praise, with folded hands, "with these Charitras": all three, or the middle one alone – never one of the other two by itself, and never half a Charitra, for that recitation has a flaw. Circumambulation, bows, folded hands to the head; forgiveness asked again and again; a homa of payasa with sesame and ghee for every verse, or with the hymn's mantras; worship with her names; and at the end, bowing, the worshipper draws the Goddess into himself, meditates on Chandika long, and becomes one with her. Whoever worships her thus every day enjoys what he wishes and attains union with the Goddess; whoever does not worship Chandika, who loves her devotees, has his merits burnt to ashes. "Therefore, O King, worship Chandika by this method, and you will find happiness."

Structure of the Vaikritika Rahasya

The text can be understood in nine parts:

The one Goddess, described threefold – Verse 1
Mahakali: her form and the fruit of her worship – Verses 2–6
Mahalakshmi: her form, her eighteen weapons, and the fruit – Verses 7–13
Mahasaraswati: her form and the fruit – Verses 14–16
The arrangement of worship – Verses 17–24
The one Goddess, and the fruit of worshipping her – Verses 25–26
The offerings; Mahisha and the lion – Verses 27–31
The rules of recitation and the homa – Verses 32–36
The fruit, the warning and the sage's counsel – Verses 37–39

Vaikritika Rahasyam Sanskrit with Meaning

॥ अथ वैकृतिकं रहस्यम् ॥

Verse 1 – Rishir Uvacha

ऋषिरुवाच

Rishir Uvacha

Meaning: The sage said:

ॐ त्रिगुणा तामसी देवी सात्त्विकी या त्रिधोदिता। सा शर्वा चण्डिका दुर्गा भद्रा भगवतीर्यते॥१॥

Om Triguna Tamasi Devi Sattviki Ya Tridhodita | Sa Sharva Chandika Durga Bhadra Bhagavatir Yate || 1 ||

Meaning: "The Goddess of the three gunas, who is described threefold – as tamasic, as rajasic and as sattvic – is called Sharva, Chandika, Durga, Bhadra and Bhagavati."

Verse 2

योगनिद्रा हरेरुक्ता महाकाली तमोगुणा। मधुकैटभनाशार्थं यां तुष्टावाम्बुजासनः॥२॥

Yoganidra Harerukta Mahakali Tamoguna | Madhu-Kaitabha-Nashartham Yam Tushtavambujasanah || 2 ||

Meaning: "The Yoganidra of Hari is called Mahakali, of the guna of tamas – she whom the lotus-born Brahma praised for the destruction of Madhu and Kaitabha."

Verse 3

दशवक्त्रा दशभुजा दशपादाञ्जनप्रभा। विशालया राजमाना त्रिंशल्लोचनमालया॥३॥

Dashavaktra Dashabhuja Dashapadanjana-Prabha | Vishalaya Rajamana Trimshal-Lochana-Malaya || 3 ||

Meaning: "She has ten faces, ten arms and ten feet, and the lustre of kohl; she shines with a great garland of thirty eyes."

Verse 4

स्फुरद्दशनदंष्ट्रा सा भीमरूपापि भूमिप। रूपसौभाग्यकान्तीनां सा प्रतिष्ठा महाश्रियः॥४॥

Sphurad-Dashana-Damshtra Sa Bhimarupapi Bhumipa | Rupa-Saubhagya-Kantinam Sa Pratishtha Mahashriyah || 4 ||

Meaning: "Her teeth and fangs flash, O King, and her form is terrible – and yet she is the foundation of beauty, good fortune and radiance, and of great prosperity."

Verse 5

खड्गबाणगदाशूलचक्रशङ्खभुशुण्डिभृत्। परिघं कार्मुकं शीर्षं निश्च्योतद्रुधिरं दधौ॥५॥

Khadga-Bana-Gada-Shula-Chakra-Shankha-Bhushundi-Bhrit | Parigham Karmukam Shirsham Nishchyotad-Rudhiram Dadhau || 5 ||

Meaning: "She bears the sword, the arrow, the mace, the trident, the discus, the conch and the bhushundi, and she holds the iron club, the bow, and a head dripping with blood."

Verse 6

एषा सा वैष्णवी माया महाकाली दुरत्यया। आराधिता वशीकुर्यात् पूजाकर्तुश्चराचरम्॥६॥

Esha Sa Vaishnavi Maya Mahakali Duratyaya | Aradhita Vashikuryat Pujakartush Characharam || 6 ||

Meaning: "She is that Vaishnavi Maya, Mahakali the Unsurpassable. Worshipped, she brings the whole moving and unmoving world under the control of the one who worships her."

Verse 7

सर्वदेवशरीरेभ्यो याऽऽविर्भूतामितप्रभा। त्रिगुणा सा महालक्ष्मीः साक्षान्महिषमर्दिनी॥७॥

Sarva-Deva-Sharirebhyo Ya''virbhutamita-Prabha | Triguna Sa Mahalakshmih Sakshan Mahishamardini || 7 ||

Meaning: "She of boundless light who came forth from the bodies of all the gods is Mahalakshmi of the three gunas – the slayer of Mahisha herself."

Verse 8

श्वेतानना नीलभुजा सुश्वेतस्तनमण्डला। रक्तमध्या रक्तपादा नीलजङ्घोरुरुन्मदा॥८॥

Shvetanana Nilabhuja Sushveta-Stanamandala | Raktamadhya Raktapada Nila-Janghorur Unmada || 8 ||

Meaning: "White-faced, blue-armed, with breasts of pure white, red waist and red feet, blue shanks and thighs – she is bewitching."

Verse 9

सुचित्रजघना चित्रमाल्याम्बरविभूषणा। चित्रानुलेपना कान्तिरूपसौभाग्यशालिनी॥९॥

Suchitra-Jaghana Chitra-Malyambara-Vibhushana | Chitranulepana Kanti-Rupa-Saubhagya-Shalini || 9 ||

Meaning: "Her hips are lovely; her garlands, garments and ornaments are of many colours; her unguents are of many kinds; and she is rich in radiance, beauty and good fortune."

Verse 10

अष्टादशभुजा पूज्या सा सहस्रभुजा सती। आयुधान्यत्र वक्ष्यन्ते दक्षिणाधःकरक्रमात्॥१०॥

Ashtadasha-Bhuja Pujya Sa Sahasrabhuja Sati | Ayudhanyatra Vakshyante Dakshinadhah-Kara-Kramat || 10 ||

Meaning: "Though she is thousand-armed, she is to be worshipped as eighteen-armed. Her weapons are now named in order, beginning from the lower right hand."

Verse 11

अक्षमाला च कमलं बाणोऽसिः कुलिशं गदा। चक्रं त्रिशूलं परशुः शङ्खो घण्टा च पाशकः॥११॥

Akshamala Cha Kamalam Bano'sih Kulisham Gada | Chakram Trishulam Parashuh Shankho Ghanta Cha Pashakah || 11 ||

Meaning: "The rosary, the lotus, the arrow, the sword, the thunderbolt, the mace, the discus, the trident, the axe, the conch, the bell and the noose,"

Verse 12

शक्तिर्दण्डश्चर्म चापं पानपात्रं कमण्डलुः। अलङ्कृतभुजामेभिरायुधैः कमलासनाम्॥१२॥

Shaktir Dandash Charma Chapam Panapatram Kamandaluh | Alankrita-Bhujam Ebhir Ayudhaih Kamalasanam || 12 ||

Meaning: "the spear, the staff, the shield, the bow, the drinking-cup and the water pot. Her arms adorned with these weapons, she is seated on a lotus."

Verse 13

सर्वदेवमयीमीशां महालक्ष्मीमिमां नृप। पूजयेत्सर्वलोकानां स देवानां प्रभुर्भवेत्॥१३॥

Sarvadevamayim Isham Mahalakshmim Imam Nripa | Pujayet Sarvalokanam Sa Devanam Prabhur Bhavet || 13 ||

Meaning: "Whoever worships this Mahalakshmi, O King, the sovereign who is all the gods, becomes the lord of all the worlds and of the gods."

Verse 14

गौरीदेहात्समुद्भूता या सत्त्वैकगुणाश्रया। साक्षात्सरस्वती प्रोक्ता शुम्भासुरनिबर्हिणी॥१४॥

Gauri-Dehat Samudbhuta Ya Sattvaika-Gunashraya | Sakshat Sarasvati Prokta Shumbhasura-Nibarhini || 14 ||

Meaning: "She who came forth from the body of Gauri, resting on the guna of sattva alone, is called Saraswati herself – the destroyer of the asura Shumbha."

Verse 15

दधौ चाष्टभुजा बाणमुसले शूलचक्रभृत्। शङ्खं घण्टां लाङ्गलं च कार्मुकं वसुधाधिप॥१५॥

Dadhau Chashtabhuja Banamusale Shula-Chakra-Bhrit | Shankham Ghantam Langalam Cha Karmukam Vasudhadhipa || 15 ||

Meaning: "Eight-armed, O lord of the earth, she holds the arrow and the pestle, bears the trident and the discus, and holds the conch, the bell, the plough and the bow."

Verse 16

एषा सम्पूजिता भक्त्या सर्वज्ञत्वं प्रयच्छति। निशुम्भमथिनी देवी शुम्भासुरनिबर्हिणी॥१६॥

Esha Sampujita Bhaktya Sarvajnatvam Prayachchhati | Nishumbha-Mathini Devi Shumbhasura-Nibarhini || 16 ||

Meaning: "Worshipped with devotion, this Goddess – the crusher of Nishumbha, the destroyer of the asura Shumbha – bestows omniscience."

Verse 17

इत्युक्तानि स्वरूपाणि मूर्तीनां तव पार्थिव। उपासनं जगन्मातुः पृथगासां निशामय॥१७॥

Ityuktani Svarupani Murtinam Tava Parthiva | Upasanam Jaganmatuh Prithagasam Nishamaya || 17 ||

Meaning: "Thus, O King, the forms of the images have been told to you. Now hear the worship of each of these forms of the Mother of the world, one by one."

Verse 18

महालक्ष्मीर्यदा पूज्या महाकाली सरस्वती। दक्षिणोत्तरयोः पूज्ये पृष्ठतो मिथुनत्रयम्॥१८॥

Mahalakshmir Yada Pujya Mahakali Sarasvati | Dakshinottarayoh Pujye Prishthato Mithuna-Trayam || 18 ||

Meaning: "When Mahalakshmi is worshipped, Mahakali and Saraswati are to be worshipped to her south and north, and behind them the three couples –"

Verse 19

विरञ्चिः स्वरया मध्ये रुद्रो गौर्या च दक्षिणे। वामे लक्ष्म्या हृषीकेशः पुरतो देवतात्रयम्॥१९॥

Viranchih Svaraya Madhye Rudro Gaurya Cha Dakshine | Vame Lakshmya Hrishikeshah Purato Devatatrayam || 19 ||

Meaning: "Virinchi with Svara in the middle, Rudra with Gauri on the right, and Hrishikesha with Lakshmi on the left – with the three Goddesses in front of them."

Verse 20

अष्टादशभुजा मध्ये वामे चास्या दशानना। दक्षिणेऽष्टभुजा लक्ष्मीर्महतीति समर्चयेत्॥२०॥

Ashtadasha-Bhuja Madhye Vame Chasya Dashanana | Dakshine'shtabhuja Lakshmir Mahatiti Samarchayet || 20 ||

Meaning: "The eighteen-armed in the middle, the ten-faced on her left and the eight-armed on her right – thus one should worship her as 'Lakshmi the Great'."

Verse 21

अष्टादशभुजा चैषा यदा पूज्या नराधिप। दशानना चाष्टभुजा दक्षिणोत्तरयोस्तदा॥२१॥

Ashtadasha-Bhuja Chaisha Yada Pujya Naradhipa | Dashanana Chashtabhuja Dakshinottarayos Tada || 21 ||

Meaning: "And when this eighteen-armed Goddess alone is worshipped, O King, then the ten-faced and the eight-armed are worshipped to her south and north,"

Verse 22

कालमृत्यू च सम्पूज्यौ सर्वारिष्टप्रशान्तये। यदा चाष्टभुजा पूज्या शुम्भासुरनिबर्हिणी॥२२॥

Kalamrityu Cha Sampujyau Sarvarishta-Prashantaye | Yada Chashtabhuja Pujya Shumbhasura-Nibarhini || 22 ||

Meaning: "and Kala and Mrityu are to be worshipped as well, for the calming of every evil. And when the eight-armed destroyer of the asura Shumbha is worshipped,"

Verse 23

नवास्याः शक्तयः पूज्यास्तदा रुद्रविनायकौ। नमो देव्या इति स्तोत्रैर्महालक्ष्मीं समर्चयेत्॥२३॥

Navasyah Shaktayah Pujyastada Rudra-Vinayakau | Namo Devya Iti Stotrair Mahalakshmim Samarchayet || 23 ||

Meaning: "then her nine Shaktis are to be worshipped, and Rudra and Vinayaka. Mahalakshmi should be worshipped with hymns such as 'Namo Devyai'."

Verse 24

अवतारत्रयार्चायां स्तोत्रमन्त्रास्तदाश्रयाः। अष्टादशभुजा चैषा पूज्या महिषमर्दिनी॥२४॥

Avataratrayarchayam Stotra-Mantras Tadashrayah | Ashtadasha-Bhuja Chaisha Pujya Mahisha-Mardini || 24 ||

Meaning: "In the worship of the three incarnations, the hymns and mantras are those belonging to each. And this eighteen-armed slayer of Mahisha is to be worshipped –"

Verse 25

महालक्ष्मीर्महाकाली सैव प्रोक्ता सरस्वती। ईश्वरी पुण्यपापानां सर्वलोकमहेश्वरी॥२५॥

Mahalakshmir Mahakali Saiva Prokta Sarasvati | Ishvari Punyapapanam Sarvaloka-Maheshvari || 25 ||

Meaning: "for Mahalakshmi, Mahakali and Saraswati are declared to be one and the same – the ruler of merit and sin, the great sovereign of all the worlds."

Verse 26

महिषान्तकरी येन पूजिता स जगत्प्रभुः। पूजयेज्जगतां धात्रीं चण्डिकां भक्तवत्सलाम्॥२६॥

Mahishantakari Yena Pujita Sa Jagatprabhuh | Pujayej Jagatam Dhatrim Chandikam Bhakta-Vatsalam || 26 ||

Meaning: "He by whom the slayer of Mahisha is worshipped becomes the lord of the world. Therefore one should worship Chandika, the Mother of the worlds, who loves her devotees,"

Verse 27

अर्घ्यादिभिरलङ्कारैर्गन्धपुष्पैस्तथाक्षतैः। धूपैर्दीपैश्च नैवेद्यैर्नानाभक्ष्यसमन्वितैः॥२७॥

Arghyadibhir Alankarair Gandha-Pushpais Tathakshataih | Dhupair Dipaish Cha Naivedyair Nanabhakshya-Samanvitaih || 27 ||

Meaning: "with arghya and the other offerings, with ornaments, perfumes, flowers and unbroken rice, with incense, lamps and food offerings of many kinds,"

Verse 28

रुधिराक्तेन बलिना मांसेन सुरया नृप। प्रणामाचमनीयेन चन्दनेन सुगन्धिना॥२८॥

Rudhiraktena Balina Mamsena Suraya Nripa | Pranamachamaniyena Chandanena Sugandhina || 28 ||

Meaning: "with bali stained with blood, with meat and with wine, O King; with prostration, with water for sipping, with fragrant sandal,"

Bracketed verse, found in some editions after the first line of Verse 28:

(बलिमांसादिपूजेयं विप्रवर्ज्या मयेरिता॥ तेषां किल सुरामांसैर्नोक्ता पूजा नृप क्वचित्।)

(Bali-Mamsadi-Pujeyam Vipravarjya Mayerita || Tesham Kila Sura-Mamsair Nokta Puja Nripa Kvachit |)

Meaning: "(This worship with bali, meat and the like that I have declared is to be avoided by brahmins; for them, O King, worship with wine and meat is nowhere enjoined.)"

Verse 29

सकर्पूरैश्च ताम्बूलैर्भक्तिभावसमन्वितैः। वामभागेऽग्रतो देव्याश्छिन्नशीर्षं महासुरम्॥२९॥

Sakarpuraish Cha Tambulair Bhaktibhava-Samanvitaih | Vamabhage'grato Devyash Chhinnashirsham Mahasuram || 29 ||

Meaning: "and with betel and camphor, all offered with devotion. In front of the Goddess, on her left, the great asura with severed head –"

Verse 30

पूजयेन्महिषं येन प्राप्तं सायुज्यमीशया। दक्षिणे पुरतः सिंहं समग्रं धर्ममीश्वरम्॥३०॥

Pujayen Mahisham Yena Praptam Sayujyam Ishaya | Dakshine Puratah Simham Samagram Dharmam Ishvaram || 30 ||

Meaning: "Mahisha, who attained union with the Goddess – should be worshipped. In front of her, on the right, the lion – dharma entire, the lord –"

Verse 31

वाहनं पूजयेद्देव्या धृतं येन चराचरम्। कुर्याच्च स्तवनं धीमांस्तस्या एकाग्रमानसः॥३१॥

Vahanam Pujayeddevya Dhritam Yena Characharam | Kuryachcha Stavanam Dhimamstasya Ekagra-Manasah || 31 ||

Meaning: "the Goddess's mount, by whom the moving and the unmoving are upheld, should be worshipped. Then the wise worshipper, with a one-pointed mind, should praise her."

Verse 32

ततः कृताञ्जलिर्भूत्वा स्तुवीत चरितैरिमैः। एकेन वा मध्यमेन नैकेनेतरयोरिह॥३२॥

Tatah Kritanjalir Bhutva Stuvita Charitair Imaih | Ekena Va Madhyamena Naikenetarayor Iha || 32 ||

Meaning: "Then, with folded hands, one should praise her with these Charitras – all three, or with one, the middle one; but not with one of the other two alone."

Verse 33

चरितार्धं तु न जपेज्जपञ्छिद्रमवाप्नुयात्। प्रदक्षिणानमस्कारान् कृत्वा मूर्ध्नि कृताञ्जलिः॥३३॥

Charitardham Tu Na Japej Japan Chhidram Avapnuyat | Pradakshina-Namaskaran Kritva Murdhni Kritanjalih || 33 ||

Meaning: "One should never recite half a Charitra; one who does so incurs a flaw in his recitation. Having made circumambulations and bows, with folded hands raised to the head,"

Verse 34

क्षमापयेज्जगद्धात्रीं मुहुर्मुहुरतन्द्रितः। प्रतिश्लोकं च जुहुयात्पायसं तिलसर्पिषा॥३४॥

Kshamapayej Jagaddhatrim Muhur Muhur Atandritah | Pratishlokam Cha Juhuyat Payasam Tilasarpisha || 34 ||

Meaning: "one should ask forgiveness of the Mother of the world again and again, without weariness. And for every verse one should offer into the fire payasa with sesame and ghee,"

Verse 35

जुहुयात्स्तोत्रमन्त्रैर्वा चण्डिकायै शुभं हविः। भूयो नामपदैर्देवीं पूजयेत्सुसमाहितः॥३५॥

Juhuyat Stotra-Mantrair Va Chandikayai Shubham Havih | Bhuyo Namapadair Devim Pujayet Susamahitah || 35 ||

Meaning: "or offer the auspicious oblation to Chandika with the mantras of the hymn. Then, well concentrated, one should worship the Goddess again with her names."

Verse 36

प्रयतः प्राञ्जलिः प्रह्वः प्रणम्यारोप्य चात्मनि। सुचिरं भावयेदीशां चण्डिकां तन्मयो भवेत्॥३६॥

Prayatah Pranjalih Prahvah Pranamyaropya Chatmani | Suchiram Bhavayed Isham Chandikam Tanmayo Bhavet || 36 ||

Meaning: "Pure, with folded hands, bowing low, having made obeisance and drawn the Goddess into himself, one should meditate long on Chandika, the sovereign, and become one with her."

Verse 37

एवं यः पूजयेद्भक्त्या प्रत्यहं परमेश्वरीम्। भुक्त्वा भोगान् यथाकामं देवीसायुज्यमाप्नुयात्॥३७॥

Evam Yah Pujayed Bhaktya Pratyaham Parameshvarim | Bhuktva Bhogan Yathakamam Devi-Sayujyam Apnuyat || 37 ||

Meaning: "Whoever worships the Supreme Goddess thus, with devotion, every day, enjoys whatever pleasures he desires and attains union with the Goddess."

Verse 38

यो न पूजयते नित्यं चण्डिकां भक्तवत्सलाम्। भस्मीकृत्यास्य पुण्यानि निर्दहेत्परमेश्वरी॥३८॥

Yo Na Pujayate Nityam Chandikam Bhakta-Vatsalam | Bhasmikrityasya Punyani Nirdahet Parameshvari || 38 ||

Meaning: "Whoever does not worship Chandika, who loves her devotees, every day – the Supreme Goddess burns up his merits and reduces them to ashes."

Verse 39

तस्मात्पूजय भूपाल सर्वलोकमहेश्वरीम्। यथोक्तेन विधानेन चण्डिकां सुखमाप्स्यसि॥३९॥

Tasmatpujaya Bhupala Sarvaloka-Maheshvarim | Yathoktena Vidhanena Chandikam Sukham Apsyasi || 39 ||

Meaning: "Therefore, O King, worship Chandika, the great sovereign of all the worlds, by the method that has been declared – and you will attain happiness."

Conclusion

॥ इति वैकृतिकं रहस्यं सम्पूर्णम् ॥

|| Iti Vaikritikam Rahasyam Sampurnam ||

Meaning: Thus the Vaikritika Rahasya is complete.

Significance of the Vaikritika Rahasya

The Vaikritika Rahasya is the manual behind the Durga Saptashati Path. Several of the rules that every Path follows are stated nowhere else in the text: that the Saptashati may be recited whole, or the middle Charitra alone, but never the first or last Charitra by itself; that half a Charitra must never be recited; that a homa may be offered for every verse; that the recitation ends with circumambulation, bows, forgiveness, and the drawing of the Goddess into oneself. The Path Vidhi's instruction that "a chapter is never left unfinished" descends from Verse 33.

It is also the source of the Saptashati's iconography. The ten-faced, ten-armed, ten-footed Mahakali, the eighteen-armed Mahalakshmi with her weapons in order, and the eight-armed Mahasaraswati are described here as they are to be visualised, and the Dhyana verses recited before each Charitra are built on these descriptions. The altar it lays out – the three Goddesses, the three couples of the Pradhanika Rahasya behind them, Mahisha on the left and the lion on the right – is the Chandi worship as it is performed.

And it closes with the Saptashati's sternest statement: the Goddess who, pleased, gives union with herself burns to ashes the merits of the one who does not worship her daily. The Rahasya is written for the worshipper, and it does not soften the terms.

Main Teachings of the Vaikritika Rahasya

One Goddess, three forms: Mahakali, Mahalakshmi and Mahasaraswati are the same Goddess described threefold (Verses 1 and 25).
Each form has its fruit: Mahakali gives mastery of the world, Mahalakshmi lordship over worlds and gods, Mahasaraswati omniscience (Verses 6, 13 and 16).
Worship has an order: the Goddesses, the couples, Kala and Mrityu, the nine Shaktis, Rudra and Vinayaka, Mahisha and the lion each have their place (Verses 18–31).
Recitation has rules: all three Charitras or the middle alone; never half a Charitra (Verses 32–33).
The worship ends in union: the Goddess is drawn into oneself and meditated upon until one becomes her (Verse 36).
Daily worship is not optional: union for the one who worships, ashes for the one who does not (Verses 37–38).

The Three Forms as Described

Particular	Mahakali	Mahalakshmi	Mahasaraswati
Charitra	First	Middle	Last
Guna	Tamas	All three	Sattva
Origin	The Yoganidra of Vishnu, praised by Brahma	From the bodies of all the gods	From the body of Gauri
Form	Ten faces, ten arms, ten feet; kohl-dark; a garland of thirty eyes; flashing fangs	Eighteen arms; white face, blue arms, white breasts, red waist and feet, blue thighs; seated on a lotus	Eight arms
Weapons	Sword, arrow, mace, trident, discus, conch, bhushundi, iron club, bow, a bleeding head	Eighteen, named in order below	Arrow, pestle, trident, discus, conch, bell, plough, bow
Fruit of worship	The moving and unmoving world under the worshipper's control	Lordship of all the worlds and of the gods	Omniscience
Verses	2–6	7–13	14–16

Mahalakshmi's Eighteen Weapons in Order

Verses 10–12 name the weapons of the eighteen-armed Goddess "beginning from the lower right hand":

Rosary
Lotus
Arrow
Sword
Thunderbolt
Mace
Discus
Trident
Axe
Conch
Bell
Noose
Spear
Staff
Shield
Bow
Drinking-cup
Water pot

These are the same eighteen objects named in the Mahalakshmi Dhyana recited before the middle Charitra and in the Navarna Vidhi.

The Arrangement of Worship

Position	Who is worshipped	Verse
Centre	The eighteen-armed Mahalakshmi	18, 20
Her left (south)	The ten-faced Mahakali	18, 20
Her right (north)	The eight-armed Mahasaraswati	18, 20
Behind, in the middle	Brahma (Virinchi) with Svara	19
Behind, on the right	Rudra with Gauri	19
Behind, on the left	Vishnu (Hrishikesha) with Lakshmi	19
When the eighteen-armed alone is the chief deity	The other two to her south and north; Kala and Mrityu, for the calming of every evil	21–22
When the eight-armed alone is the chief deity	Her nine Shaktis; Rudra and Vinayaka	22–23
In front, on the left	Mahisha, beheaded, who attained union with the Goddess	29–30
In front, on the right	The lion, dharma entire, the Goddess's mount	30–31

The three couples are those of the Pradhanika Rahasya, with the crosswise wives: Brahma with Mahakali's daughter Svara (Trayi), Rudra with Mahasaraswati's daughter Gauri, Vishnu with Mahalakshmi's daughter Lakshmi. The nine Shaktis are traditionally taken as the seven Matrikas with Shivaduti and Chamunda.

The Rules of Recitation

Verses 32–36 give the rules by which the Saptashati is recited:

Praise the Goddess with the three Charitras together, or with the middle Charitra alone – but not with the first or the last Charitra by itself (Verse 32).
Never recite half a Charitra; a recitation broken off is flawed (Verse 33).
Circumambulate, bow, and raise folded hands to the head (Verse 33).
Ask the Mother's forgiveness again and again (Verse 34).
Offer a homa of payasa with sesame and ghee for every verse, or with the mantras of the hymn (Verses 34–35).
Worship the Goddess again with her names (Verse 35).
Draw the Goddess into oneself, meditate on Chandika long, and become one with her (Verse 36).

Why Is It Called the Vaikritika Rahasya?

The name comes from vikriti, a modification or manifest form: the Rahasya teaches the forms the primal Goddess takes and how each is worshipped, as the Pradhanika Rahasya taught the primal Goddess herself. The sage's words at Verse 17 mark the turn – "the forms of the images have been told; now hear their worship" – and the second half of the text is the worship.

Traditional Recitation of the Vaikritika Rahasya

In the Durga Saptashati Path the three Rahasyas are recited after the two Devi Suktas, in order, under the single Viniyoga given at the head of the Pradhanika Rahasya: Narayana is the Rishi, Anushtup the metre, Mahakali, Mahalakshmi and Mahasaraswati the deities, and the purpose "the fruits that have been declared". The Vaikritika Rahasya follows the Pradhanika without a separate Viniyoga.

The Rahasyas are not part of the seven hundred verses of the Devi Mahatmya and carry no count line. Some traditions hold that they are to be read only after the full Path, or by those who have received the Saptashati from a Guru. The exact procedure varies by tradition, lineage and method, and devotees should follow the method prescribed by their Guru or family tradition.

Traditional Spiritual Significance

The Rahasya states its own fruits: mastery of the world through Mahakali (Verse 6), lordship of the worlds through Mahalakshmi (Verses 13 and 26), omniscience through Mahasaraswati (Verse 16), and union with the Goddess for the one who worships her daily (Verse 37). Devotees traditionally approach it for:

The correct visualisation of Mahakali, Mahalakshmi and Mahasaraswati for meditation and worship
The right order of the Saptashati recitation, so that the Path bears its fruit
The calming of every evil through the worship of Kala and Mrityu, as Verse 22 prescribes
Union with the Goddess, the end of the worship described in Verse 36
Steadiness in daily worship, which the Rahasya makes the condition of every fruit

These are traditional devotional associations and should not be understood as guaranteed worldly or medical outcomes.

Frequently Asked Questions

What is the Vaikritika Rahasya?

The second of the three secret teachings recited after the Durga Saptashati. It describes the forms of Mahakali, Mahalakshmi and Mahasaraswati as they are to be visualised, sets out the arrangement of their worship, and lays down the rules by which the Saptashati is recited.

What does "Vaikritika" mean?

"Concerning the vikritis" – the modifications or manifest forms of the primal Goddess. The Pradhanika Rahasya is the secret of the Goddess in herself; the Vaikritika is the secret of her forms and their worship.

How are the three Goddesses described?

Mahakali with ten faces, ten arms and ten feet, dark as kohl, with a garland of thirty eyes and ten weapons; Mahalakshmi with eighteen arms, white-faced and blue-armed, seated on a lotus; Mahasaraswati with eight arms, born from Gauri's body (Verses 2–16).

What are the eighteen weapons of Mahalakshmi?

In order from the lower right hand: rosary, lotus, arrow, sword, thunderbolt, mace, discus, trident, axe, conch, bell, noose, spear, staff, shield, bow, drinking-cup and water pot (Verses 11–12).

May only one Charitra of the Saptashati be recited?

Only the middle Charitra (Chapters 2–4) may be recited on its own; the first and the last may not be recited alone, and no Charitra may ever be recited halfway (Verses 32–33). The whole Saptashati, with all three Charitras, is always permitted.

Who are placed around the Goddess in the worship?

Mahakali and Mahasaraswati to her left and right; behind them Brahma with Svara, Rudra with Gauri and Vishnu with Lakshmi; Kala and Mrityu, the nine Shaktis, and Rudra and Vinayaka when one form is the chief deity; and in front, the beheaded Mahisha on the left and the lion on the right (Verses 18–31).

What is the bracketed verse after Verse 27?

Two lines found in some editions, placed inside Verse 28, which say that the worship with bali, meat and wine mentioned there is to be avoided by brahmins, for whom it is nowhere enjoined. It is printed in brackets because it is not in every edition; the text runs continuously without it.

Is the Vaikritika Rahasya part of the 700 verses?

No. The seven hundred end with Chapter 13. The Rahasyas are the appendix to the Devi Mahatmya, recited with it in the Path and counted separately.

Continue Reading Durga Saptashati

After the Vaikritika Rahasya, the sage tells the forms the Goddess promised to take.

Next: Murti Rahasya – the third of the three Rahasyas

Previous: Pradhanika Rahasyam

Tantrokta Devi Suktam · Rigvedokta Devi Suktam
Durga Saptashati Upasamhara
Durga Saptashati Path Vidhi
Navarna Vidhi · Saptashati Nyasa
Devi Kavacham · Argala Stotram · Keelakam Stotram
Vedoktam Ratri Suktam · Tantroktam Ratri Suktam
Shri Devi Atharvashirsham

All 13 chapters of the Durga Saptashati: Chapter 1 – Madhu-Kaitabha Vadha · Chapter 2 – Mahishasura-Sainya-Vadha · Chapter 3 – Mahishasura-Vadha · Chapter 4 – Shakradi Stuti · Chapter 5 – Devi-Duta Samvada · Chapter 6 – Dhumralochana-Vadha · Chapter 7 – Chanda-Munda Vadha · Chapter 8 – Raktabija-Vadha · Chapter 9 – Nishumbha-Vadha · Chapter 10 – Shumbha-Vadha · Chapter 11 – Narayani Stuti · Chapter 12 – Phala Stuti · Chapter 13 – Suratha-Vaishya Vara-Pradana