The Classification and Explanation of Yakṣiṇī Mantras
Kālī and Tārā Vidyās
मायास्त्रीबीजमर्द्धैदुयुतं स्वं स्वर्गखादिमः । पालाय सर्वाधाराय सर्वः सर्वोद्भवस्तथा ॥ ९९ ॥
māyāstrībījamarddhaiduyutaṃ svaṃ svargakhādimaḥ | pālāya sarvādhārāya sarvaḥ sarvodbhavastathā || 99 ||
Er ist der Same der Māyā, das zeugende Prinzip der weiblichen Kraft; sein eigenes Zeichen ist mit dem Halbmond verbunden. Er ist der Verschlinger des Himmels und des Übrigen; der Beschützer, die Stütze von allem, das All, und ebenso der Ursprung, aus dem alles hervorgeht.
Sanatkumara (teaching Narada in a technical/mantric context)
Vrata: none
Primary Rasa: adbhuta
Secondary Rasa: shanta
It identifies the Supreme Lord through layered epithets—as the causal seed behind Māyā, the protector and substratum of all, and the universal source—guiding the seeker to contemplate one reality behind creation, preservation, and dissolution.
By listing divine attributes (protector, support of all, source of all), it gives concrete contemplative handles for nāma-smaraṇa and upāsanā—devotion grounded in recognizing the Lord’s all-pervading sovereignty.
The verse reads like a mantric/technical descriptor (lakṣaṇa) using symbolic markers (e.g., “half-moon”) and compact compounds—reflecting Vedāṅga-style precision used in mantra interpretation and sacred nomenclature.