WORD FOR WORD
Shiva shaktihi kamaha – Shiva, Parvati, Eros
Kshitih atah Ravih – the Earth, then the Sun
Hamsa shakraha – swan and Indra
Tad anu cha – after which also
Para mara harayah – Para, Mara and Hari
Ami hre lekha which tisr bhih – with the three heart monomarks
Avasan eshu – at their terminals
Ghatitah bhajante – they adore as joined
Varnaste – these letters (monomarks)
Tava janani – as Yours, o Mother
Namavayavatam – they worshipHamsa shakraha – swan and Indra
This mantra has the Panchadasi mantra. Same this is also present in Shakti Mahimna stotra. O, Mother! Shiva Shakti KamaH and the earth by Ka E Ee la. Ha, Sa Ka La denoted by Ravi, moon, rishi kirana. Sa Ka La by Para bramha , kamadeva, hari (Vishnu) when joined with Here at the end of each group, O Amba we get your mantra. Beejanthe, Varnasthe, tava jananni nama vayavatham. The linear dimension of the supreme energy in union with Shiva is Sri Yantra. Shankara has revealed it in Mantra 11. The sound vibrations are given which induce that sublime experience where energy is seen in union with consciousness. This mantra looks simple but it is not. As we all know, in the olden days one had to serve the Guru to get initiated to get this mantra. When energy is seen in the union with pragna at the same time shakti is radiating her Kalas towards creation saturating it with nectar. The beauty of creation is the testimony to this. The creator of such beauty is nothing less than the beauty personified. According to tantra shastra, different divine energies are felt, these deities are none other than the energy residing in the syllables as matruka. The word Devi is that . This has caused a lot of confusion in us because it eludes to the akasa.Devi means effulgence, a point of illumination, Prakasha which exists within all beings. This effulgence is also present in sound as the energy residing in the mantra as Tejas and brilliance.One mantra of panchadasi generates such an illumination equivalent to what is generated by three turiya Gayatri mantras.
This illumination is present in sound as the energy residing in the mantra of the aksharas which gives Tejas to that mantra. The sound is one in the mantra. That effulgence sound of the mantra invokes an experience within ourselves. If any mantra that cannot evoke in our experience of illumination definitely are not reciting the mantra, we are just doing it mechanically. Not with heart and soul in the mantra. When chanting a mantra, bhava is very important for the sadhaka. Imagine the deities’ feet. When doing the mantra sadhaka should be connected to the deity. One has to experience the illumination within which is matruka. The sound in the mantra has creative energy, so matruka is transcendental and it still has a quality of purity. It is the energy that is not adulterated and contains prakasha, illumination, and also vimarsha which is awareness. That is why it is matruka varna rupini, matruka is regarded as a source of all vidya. The difference between matruka and Akshara is this. Akshara becomes Matruka when creative energy in the sound is experienced. Matruka or mantra is given most importance in the field of mantra sadhana. Experiencing the effulgence of sound. Hence mantras need to be initiated by a competent guru otherwise they are just aksharas. When the initiation is given of that mantra by a competent guru that experienced the matruka or effulgence of matruka hence it is important in mantra sadhana. When sound becomes matruka it takes the form of vedana. Vedana is an inward feeling of one-pointedness to the mantra. People experience many times that when sitting for mantra Japa they are unable to concentrate. when you sit for mantra Japa it assumes the feeling of matruka or vedana, which itself gives concentration. We start Japa and automatically to one-pointedness if it is done properly. Once we start mantra Japa we have to do so many times, initially, it takes some time. One must start mantra to get ekagrata. You have to get it by doing Japa only. Doing Japa of the mantra is easy access to attain one-pointedness. If you become one with a mantra, is what is aspired for. It is not the number but the mantra is what is important here. Ekagrata (inward feeling), is full of thrill, the thrill of shakti which provides us a strong foundation and experience of illumination of the deity or the mantra. The realization of the deity or mantra depends on the experience one is having during the sadhana. Experiencing the concept of energy of Ganapathi or any other deity. Panchadasi, Shodashi, or Mahashodashi, the deity of that mantra is Bramhan, universal consciousness. We should experience the deity. This is the essence of the mantra shastra. This whole explanation is the experience of the sadhaka and how he feels during the mantra Japa. In this mantra, Shakara gives the panchadashakshari which has three groups of sets of syllables. Vagbhavakuta, Madhya kuta, shakti kuta .
“Srimad vagbhava kute ti bijam, madhya kuteti shakti, shakti kuteti kilakam Srilalithamatripurasundari prasad sidhyarthe jape viniyogah. Aim beejam, Sou Shaktih , Klim kilakam” . Once again it comes in the sahasranama.
“Kantadhah-kati paryanta madhyakuta svarupinee
shakti-kutaikatapanna katyadhobhaga dharinee “– 35
The above three refers to the mantra itself. Lalitha sahasranama is the Srividya Rahasya hence it is called Lalitha Rahasya mala Mahamantrasya. The rahasya is in the namas which has to be known by a Srivdyoupasaka. Each of these matrukas, aksharas which are made into mantras and matrukas represent a particular deity. There are deities in this mantra. These sets of devata have to fix hreem at the end. The first four syllables except hreem in the first set of mantras are related to agni and correspond to Kriya Shakti of Tripurasundari( conferring the power to do everything) in relation to individual awareness. It correlates to jagruth avastha, which is the waking state of consciousness. and counterpart of the waking state of Consciousness is Vaishwanara. The guna prevailing in this state is Thamas. In the worship of Sri yantra, the first part of the mantra with hreem added at the end makes it Vagbhava Kuta ( from neck up to the top of the head. This mantra confers the immense power of learning speech and wisdom, hreem alone is the mantra ( Bhuvaneshwari). The first kuta is Ichcha shakti of Mahatripurasundari. The first Kuta confer the willpower to fulfill all the desires. The second five letters are related to Kama kuta or Madhya kuta and this one relates to Surya. This corresponds to Ichcha Shakti.
The Madhya Kuta is also known as Kama Kuta refers to individual awareness correlates to Swapna avasta. Its counterpart is Tejas. That guna prevailing at this level is rajas guna. This is also known as kalakala Kuta. This worship of Tripura Sundari is neck down to the waist. Here we can refer to :
” Kantadhah-kati paryanta madhyakuta svarupinee
shakti-kutaikatapanna katyadhobhaga dharinee ” – 35
When we refer the above from Lalitha Sahasranama, it is the panchadasi’s kamakala kuta
There are three Hreems and each refers to three granthis. They are Bramha granthi, Vishnu granthi, and Rudra granthi. The third Kuta has four letters including hreem which relates to the moon. This is gyana shakti and it confers power to know all. With individual awareness, it correlates to sushuptha avasta which is also dreamless sleep that is the state of consciousness and cosmic counterpart of Pragna. Guna is Satva and this is known as shakti Kuta. It denotes the worship of Lalitha Tripurasundari’s body part below the waist. It has immense power to fulfill all our goals in our life. Our target is to be one with atman. Not only bramha gyana alone but to become one with that or Jeevanmukti.If we have that goal and my conviction is all the desires are fulfilled and we get everything on our way. Whether we should have limited desire or have a larger goal to attain Jeevan Mukti. All the material desires are fulfilled by her. This panchadasakshari mantra becomes efficacious and most potent with the 16th syllable and looks it as Shodasakshari, Tripurasundari beyond Sahasrara. That energy is residing in Sri chakra. The 16thletter corresponds to the fourth state of awareness which is turiya. (Jagrutha, Vaishwanra, Swapna, taijasa, Sushuptha, Pragna, counterpart). This turiya vastha does not have a counterpart. There is chandrakala is also turiya. Experience beyond turiya there is no Thamasa, rajasa and satva guna prevail. This is gunathitha. This state confers the highest power. Sayujya, samipya and salopya, saropya.Sayouja is where sadhaka becomes Devi himself. Shodasakshari mantra Dhyana is Sahasrara, in that place Sri chakra is realized to reveal the effulgent form of Tripurasundari. This is beyond Sahasrara. Here Rudra granthi, fina note opens and enables the awareness to ascend to a higher center above Sahasrara. The 16th syllable of Shodashi is complete with all the 16 rays which is Chandra Kala emanating from Maha Shakti Maha Tripurasundari. This shodashi mantra can grant the highest blessings of Devi and only those qualified get it. It is mentioned in many tantras including Lalithopakhyana if the time comes you can get Shodashi. Sadhak’s awareness gets stagnated at someplace on account of one’s karma. The sadhaka has full faith in Ambal and the karma bandha is taken away by Guru. At times, sadhaka may be overwhelmed with passion or greed or fear or sorrow or disappointment, revenge. Even with name and fame, one can get stuck. In such cases, our awareness remains only at the level if we are not cautious. The 16th syllable is given or not given depending upon the level of awareness of the disciple. If the awareness is at a lower level and transcends then the disciple is worthy of getting the Shodasi mantra. The meditation whether it be Anahata, Agna or Sahasrara is most important where one’s actual journey starts. If the sadhaka sadhana starts at the wrong point results can be drastic, so the disciple’s qualification is dependant where his/her awareness is abundant with mind body and consciousness with a keynote of Samaya tantra. In this mantra Shankara experiences mantra, yantra, and mandala of Srichakra in the heart center or Anahata. The mother knows what is to be given at what time. In this panchadasi mantra, the syllables used referring to Shiva, Shakti, Vishnu, Bramha, Indra Sun, Moon, and earth which cover the entire universe. This is the reason when panchadasi or Shodashi is practice other mantras are not necessary but they also should be guided by the guru. We have Srividya mantra drashtraras start from Adi guru Mahesha, Madhava who are created by her. Universal consciousness has been created. A mantra is a sound form. Manmatha, the goal desire of atmasakshatkara, Skanda — the embodiment of energy, Nandi— the embodiment of one pointedness, ( Nandi kept in front of Shiva is to learn one-pointedness ) Indra- Indravaibhava, Chandra, Kubera, Manu— human, sages ( Agastya and Dhurvasa) of Srividya. The awareness easily transcends. How do we draw the awareness drawn to ? The worship of Srichakra and is a superimporsition of mantra, yantra and mandala, it inthe body of the mind body and consciousness and it is the key note of samaya tantra. All our sahdna is to seek superimpose mantra, tantra and yantra on our own bodyin mind and consciousness in the heart center . It is always a good idea to meditate more on Anahata. Finally we talk about the three groups of mantras which are vagbhava, shakti and Madhya kuta. Vagbhavakuta refers to creation, Madhya kuta refers to sustanance and Shakti kuta for disolutrion. 31 matras in which one blink of an eye is one matra. These beejas are not one shound but they vibrations. For example we have HReem there are 12 vibrations.
Even Mahashodashi also has 12 variations and it can be found in Trailokya Moahan kavacha from Rudra Yamala tantra. It cannot be chanted without a Guru. This is a rahasya but if one wants to practice it they have to approach a guru.
Chanting procedure and Nivedyam( offerings to the Lord) :
If one chants this verse 1000 times each day for 45 days, offering, curd rice ,dhal(urad ) vada and
sweet pongal as prasadam, it is said that one would be able get the attraction of everything and lead
a long happy life.
One response
Namaskaram .
How many times does one chant every sloka of Soundarya Lahari and for how long?
I would like to learn more about Sri Vidya practice. Since i am an office goer, I would like to make sure I have enough time to dedicate everyday before learning the Sri Vidya practice. Could you kindly guide me? Thank you