The Navarana Pooja for Devi is considered as Supreme in the worship of Lalitha Devi, Tripura Sundari.
This forms a part of Tantra Shastra of Hinduism.
Avarana means concealment,masking, obstruction.
The attempt to realize self is is paved the path of Obstructions.
This lies with the individuals mind and ego.
Losing one’s ego and the impediments of the mind clears the way for realization, first the Saguna Brahma,Reality of Name and Form.
Once the level is reached, one is automatically guided to the Ultimate Reality, the Nirguna Brahman.
The Avaranas of are of two kinds.
Klesa means confusion, unable to decide.
Sinful desires, Lust,hankering after Wealth, lead to misery.
These obstruct the individual in spiritual path.
The removal of these obstacles,Klesaprahan is essential.( Gaudapadakarika)
Kama, Krodha, Lobha, Madha, Mathsarya, Dvesha, Moha, Maana are some of the Klesas.
The other in Jneya Avarana.
Here the object of worship is seen as different from the subject, from the one who is worshiping.
The merging of the worshiper and the worshiped is Realization.
There are procedures laid down in the Tantra Shastras for the removal of the Avaranas.
A form of Pooja performed to Goddess Lalitha Devi, Tripura Sundari is called the Navarana Pooja.
This Pooja is performed for the Sri Chakra.
It is essential to understand the construction of Ari Yantra before starting the Pooja.
Five downward pointing triangles representing Devi intersect with four upward pointing triangles representing Siva, forming 43 triangles including the central triangle.
From the five Shakti triangles comes creation and from the four Shiva triangles comes the dissolution.
The union of five Shaktis and four Fires causes the chakra of creation to evolve.
At the centre of the bindu of the Shri Yantra is Kamakala.
It has three bindus. One is red, one is white and one is mixed.
The red bindu is Kurukulla the Female form, the white bindu is Varahi the Male form, and the mixed bindu is the union of Shiva & Shakti – the individual as the potential Shri Cakra. Varahi, the father-form, gives four dhatus to the child and Kurukulla, the mother-form, gives five dhatus to the child. Theses represent the nine dhatus of the human body.
Varahi’s four fires are the 12 (4 x 3) sun Kalasa, the 12 Zodiac constellations. Kurukulla’s five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar Tithis.
These nine triangles also represent the nine stages of growth of the human child in the womb.
Surrounding the 43 triangles formed by the intersection of the nine triangles is the 16 petals circle.
Surrounding the 16 petal circle is an 8 petal circle.
After that the 3 lines and at the outermost part of the Sriyantra there are 3 lines called the Bhupura.
The 43 triangles constitute the six inner sections called Avaranas, the two circles of petals are two more avaranas and the Bhupura of 3 lines is the last Avarana.
These 9 Avaranas of the Sri Yantra have various presiding Devis.
They are the Devi’s Parivar (retinue) of total 108. In the Srichakra pooja they are systematically worshipped one by one with their names and mantras.
The presiding Deity of Srichakra, Devi, is Known as Lalita Tripura Sundari.
The form of Devi Kamakshi of Kancheepuram is the closest resemblance of the Devi as described in the scriptures.
Lalita means The One Who Plays.
All creation, manifestation and dissolution is considered to be a play of Devi.
Tri-Pura means the three worlds and Sundari means beauty.
She is the transcendent beauty of the three worlds.
She is the ruler of the the three gunas of Satva, Rajas and Tamas; and sun, moon and fire – the zodiac and the planets, and therefore Time itself;
She is also “tripura” as Will (Iccha), Knowledge (Jnana) and Action (Kriya).
She is also “tripura” as intellect, feelings & physical sensation; and She is triple as the three states of the soul – awakening, dreaming and -sleeping states.
Her five triangles also represent the Pancha Tatwas and the Pancha Bhootas. ( ”Panchami pancha bhuteshi pancha sankhyopacharini “. Lalitha Sahasranama)
Lalita holds five flowery arrows, noose, goad and bow. The noose represents attachment, the goad represents repulsion, the sugarcane bow represents the mind and the flowery arrows are the five sense objects.
Names of Devis in Navarana Pooja.
Anima Sidhamba, Laghima Sidhamba, Mahima Sidhamba, Isitva Sidhamba, Vasitva Sidhamba, Prakamya Sidhamba, Bhuti Sidhamba, Iccha Sidhamba, Prapti Sidhamba and Sarva Kama Sidhamba.
Second Line: Sri Brahmi Matruka, Maheswari Matruka, Kaumari Matruka, Vaishnavi Matruka, Varahi Matruka, Mahendri Matruka, Chamunda Matruka, and Mahalakshmi Matruka.
Sarva Sankshobhini Devi, Sarva Vidravini Devi, Sarvakarshini Devi, Sarva vashankari Devi, Sarvonmadini Devi, Sarva Mahankusa Devi, Sarva Khechari Devi, Sarva Beeja Devi, Sarva Yoni Devi, Sarva Trikhanda Devi, Trilokya Mohana Chakraswamini Devi and Prakata Yogini Devi.
‘Dvitheeya Avarana’(Second Enclosure): Kamakarshini Shakti, Buddhyakarshini Shakti, Ahankarakarshini Shakti, Sabdakarshini Shakti, Sparshakarshini Shakti, Rupakarshini Shakti, Rasakarshini Shakti, Gandhakarshini Shakti, Chittakarshini Shakti, Dhairyakarshini Shakti, Smrutyakarshini Shakti, Namakarshini Shakti, Beejakarshini Shakti, Atmakarshini Shakti, Amrutakarshini Shakti, Sharirakarshini Shakti, Sarva Aasha Paripurka Chakraswamini and Gupta Yogini.
‘Truteeya Avarana’ ( Third Enclosure): Anga Kusuma Shakti, Ananga Mekhala Shakti, Ananga Madana Shakti, Ananga Madanatura Shakti, Ananga Rekha Shakti, Ananga Vegini Shakti, Ananga Ankusha Shakti, Ananga Malini Shakti, Sarva Sankshobhana Chakraswamini, and Gupta thara Yogini.
Sarvakshobini Devi, Sarva Vidravini Devi, Sarvakarshini Devi, Sarvahladini Devi, Sarva Sammohini Devi, Sarva-Sthambhini Devi, Sarvajhrumbhini Devi, Sarvavashankari Devi, Sarva Ranjani Devi, Sarvonmadini Devi, Sarvatha Sadhika Devi, Sarva Sampatti Purani Devi, Sarva Mantramayi Devi, Sarva Dvandva Kshayankari Devi, Sarva Soubhagya Dayaka Chakraswamini Devi and Sampradaya Yogini Devi.
Sarva Siddhiprada Devi, Sarva Sampathprada Devi, Sarva Priyankari Devi, Sarva Mangala Karini Devi, Sarva Kamaprada Devi, Sarva Dhuhkha Vimochani Devi, Sarva Mrithyu Prasamani Devi, Sarva Vighna Nivarini Devi, Sarvanga Sundari Devi, Sarva Sowbhagya Dayani Devi, Sarva Ardha Sadhaka Chakraswamini and Kulotheerna Yogini.
Sixth Enclosure: Sarvagya Devi, Sarva Shakti Devi, Sarva Aishvarya Pradayani Devi, Sarva Jnanamayi Devi, Sarva Vyadhi Vinasini Devi, Sarvadhara Swarupa Devi, Sarva Papahari Devi, Sarva Anandamayi Devi, Sarva Raksha Swarupini Devi, Sara Epsitha Phalaprada Devi, Sarva Rakshakara Chakra Swamini and Nigarbha Yogini.
‘Saptama Avarana’ Seventh Enclosur: Vasini Vagdevi, Kameswari Vagdevi, Modhini Vagdevi, Vimala Vagdevi, Aruna Vagdevi, Jayani Vagdevi, Sarva Eswari Vagdevi, Kaulini Vagdevi, Sarva Rogahara Chakraswaini, Rahasya yogini, Banini, Chapini, Paasini and Ankusini.
‘Ashta’ Avarana’ (Eighth Enclosure): Maha Kameswari Devi, Maha Vajreswari Devi, Maha Bhagamalini Devi, Sarva Siddhiprada Chakraswamini and Ati Rahasya Yogini.
‘Nava Avarana’ Ninth Enclosure: Sri Sri Bhattarika, Sarvanandamaya Chakraswamini and Parapara Rahasya Yogini.