TriShakthi Upasana

"Atha Yoga Anushasanam
Yogaschitta Vruthi Nirothaha Thadha
Drushtah Swaroopae Avasthaanam
Vruthi Saaroopyam Itharathrah"


Bhakthi Margam

  • Lalitha Sahasranama Chanting
  • Devi Khadgamala Chanting

Kriya Magam

  • Lalitha Sahasra Nama Pooja
  • Pranayama
  • Trishakthi Agni Upasana

Dhyana Margam

  • Chakra
  • Chakra Dhala
  • Chakra Deities

Upasana Margam

  • Guru Padhuka Mantopadesham
  • Ganapathi Mantropadesham
  • Bala Mantropadesham

Bhakthi Margam

  • Sahasra nama Chanting:
    Lalitha is an avatara of Parashakthi to relieve the pain of devas inflicted by the Bhandasura. Lalitha Sahasranama was composed by eight Vag devis in praise of Lalitha. Within this 1000 names, You can find the description and beauty fo Mother from head to toe, Her moola prakrithi, Avatara Udhesham Purpose of avatara, Her powers, functions etc. Lalitha Sahasra nama is chanted to please the deity and receive her blessings. Chanting also enhances on breathe and quality of mind.

  • Devi Khadgamala Chanting:
    Khadga means sword and Mala means garland. This sloka was chanted to invoke the protection from the deity and Her Parivara devathas. It also can be considered as a condensed form of Sri Chakra pooja. The Chariot of Lalitha Tripura Sundari.

Kriya margam

  • Lalitha Sahasra Nama:
    Worship can be both internally and externally. Poojas are also a means to train the body to sit in the meditative for long hours. It is easier to engage the mind externally than internally, hence poojas are suggested for the beginners to start with and as they gain the mastery over the mind, it becomes easier to sit in meditation without being distracted by the mind.

  • Pranayama:
    Through Pranayama, we are aiming to training the mind to focus on the breathe, while engaged in the breathe, we are exercising to control the breathe both internally and externally. As breathe is connected to mind and through mind connected to emotions. Pranayama is also a cleansing process for Mind, Breathe and emotions. Over a period of practise one gains healthy body, mind and emotions.

  • Trishakthi Agni Upasana:
    Om Agnimeelae puro hitham yajnasya deva amrith dwijam hothaaram ratna dathamam. I pray to the omnipresent Agni, who fulfils the wishes of all societies, who carries the amritham to devas from the rituals of worship, who is ever willing to bless with uninterrupted abundance.

    First and foremost of all vedas, The Rig Veda starts with praises to Agni, such is the importance attributed to Agni during the age of vedas. Agni is one of the boothas of pancha bootha. Unlike rest of the four elements, fire cannot be inflicted with impurities. Akasha (Space) can be spoilt with impurities, so is the Vayu (Air), Jalam (Water), Prithvi (Earth).

    The outstanding quality of the Fire is that even if it consumes impurity it is not afflicted by impurity so is the impurity that is consumed by Agni. Both remain pure post consumption. Hence Rishis paid more importance to Agni and proclaimed so in the vedic verse. Kriyas performed on agni has the potency to clear away most stubborn negativities.

    As I understand, Rituals based on the Agni was a part of the every aspect of the society during vedic days and since vedic days. Agni is described as the messenger and face of all devathas. Hence Invoking and propitiating Agni is considered as Auspicious and healing.

    Here in Trishakthi Upasana, We are sharing knowledge on how to do Agni upsana at home for personal and spiritual healing and upliftment. This is intended to be practised on a daily basis for a duration of 20 – 30 minutes either or both Morning and evening time. This can be practised by one and all without any restriction or strict rules of Yama or Niyama. The knowledge on Trishakthi Agni Upasana consists of three stages.

    Initial stage comprises 20 – 30 minutes of practise which is aimed at training mind and body to rest and focus while clearing and strengthening aura and generating and building up positivity in and around the place of practise.

    Training period is around 4 hours.


    1) Copper Havan or Homa Patra,
    2) Bronze plate to hold homa or havan patra.
    3) Copper spoon for Ghee offering (Sruk),
    4) Dried Cow Dung slices or wood pieces for havan,
    5) 30 to 40 ml Cow’s Ghee,
    6) Wick and match box for lighting.

    Second Stage which is imparted after at least 6 months of practise or when the practitioner feels comfortable to upgrade to next level post minimum practise period.

    During this training, Kriyas on protecting the aura and practise is shared.

    Training duration for the same is 60 to 90 mins. Practise duration is 30 Mins to 45 Minutes.

    Third Stages, this is after practising the Second Level for another 6 months or when the practitioner feels comfortable to upgrade to next level post minimum practise period for second level.

    During this training, Methods to assimilating the generated energies in to one’s own chakras and aura are shared.

    Training duration for the same is 90 to 120 mins. Practise duration is 30 Mins to 45 Minutes.

Dhyana Margam

  • Chakra:
    Chakras are the etheric centres of concentrated prana. Each chakras have their own sacred seed syllable, when chanted causes positive changes in the prana or etheric body which is perceived to be responding to thoughts and emotions. This is another method of meditation or process to focus mind on the object of meditation.

  • Chakra Dhala:
    Dhalas or petals are further sub division of the etheric centres of the concentrated prana, Like chakra, petals too have their own sacred seed syllable to which they believed to be respond. This is another refined method of meditation or Dhyanam.

  • Chakra Deities:
    Deities or concentrated pranic energy forms that forms the petals and wheels are given names and is worshipped for their blessings to overcome the vagaries of life. Objectives of these meditations are to untangle the mind from after effects of accidents and incidents happening in one’s life.

Upasana Margam

  • Guru Padhuka mantropadesham:
    Gurur brahma, Gurur Vishnu, Gurur devo Maheshwara, Guru shakshaath param brahma thasmai guruvae namah. Guru represents supreme consciousness in its highest form and a guide to guide the aspirants in its very humblest form, He is also the one who removes the darkness from the minds of his disciple. Guru Paduka mantra of my guru who initiated me with his paduka mantra will be shared with the spiritual aspirants. Initially for chanting and as when one progresses in his sadhana, more intense and longer methods are shared to engage mind in the meditative state for longer duration.

  • Ganapathi mantropadesham:
    Ganapathi is considered as the lord of all elements, Remover of obstacles, Gate keeper of spiritual pursuits. Like Guru Mantra, Ganapathy mantra is shared initially for chanting and as and when one progress in his sadhana, more intense and longer procedures are shared.

  • Bala mantropadesham:
    Bala is considered as source of pure energy or Shuddha chaitanyam. Lalitha mahathmyam describes HER as daughter of Lalitha. As the name suggests Bala means child a deity who is in the age of 9. Bala vanquished bandasura’s sons in the battle between Lalitha and Bhandasura. Like Guru and Ganapathy, Bala mantra is shared for chanting initially as and when one progress in his sadhana and if willing more intense and longer procedures of sadhanas are shared.