WORD FOR WORD MEANING
Smaram yonim lakshmim – Eros, source, wealth
Tritayam idam – this triplet
Adau tava mano nidhaya – placing first within Your charm
Eke nitye – o lone and eternal one
Niravadhi maha bhoga rasikah – innumerable seekers of great enjoyment
Bhajante tvam – they worship You
Chintamani gunani baddhaksha vilayhi – telling rosaries of philosopher’s stone
Shiva agnau – into the fire of Shiva
Juhvantaha – ever sacrificing
Surabhi ghrta dhara ahuti shataihi – by hundreds of streaks of clarified butter oblations from the celestial cow (Surabhi)
Acharya says those who add these three Beeja mantras to your mantra and worship you with offering oblations of countless ghee from Surabhi ( Kamadhenu) in the purified fire of Shiva. That is where Shakti is established as Trikona in Anahata. Worship of consciousness or cosmic energy grants everything. IT grants sensory pleasure and also liberation from the senses. The kulapatha explains differently that the unified flow of energy completely overrides the voluntary nervous system the autonomic nervous system takes over the system. When this happens, the result is loss of hunger, daily activities, and sleeplessness. Using this energy along with the control of the breath keeps the nervous system balanced. There are traditions for starting the sailing and the energy at all the chakras. Some start from Manipura, Muladhara particularly Kaula marga. In fact, it is the version of Shivananda Swami. The majority of us focus on Muladhara Why? Muladhara psychologically refers t survival. The next is swadhishtana and it refers to desire with attachment, an accomplishment of desire, and self-expression. Nothing much is required to energize the three chakras as we are always working on them. The energy is present in all the chakras. When we take a whole load of energy on us during the spiritual journey, we may go haywire. According to Shivananda, the whole world operates on this. Who has transcended on this to some degree and who have gone into Srivdya have some past karmas and they qualify for meditation on higher centers which are the heart and beyond. The higher centers are where they start the meditation. Shakara refers to Agna itself. The energy as it energizes each chakra results in the knowledge of Atman. That is why mantra is considered devata. Mantra sadhana develops awareness and sadhaka attains accomplishment in mantra sadhaka.” Niravadhi mahabhoga Rasika”. Nirantra Japa prakriya is called Nrantara ahuthi in the trikona rupa trikona jwala. They must attain shivatva not temptations of kamya. “Chintamani nibhadha Akshara valaya” reveals the Akshara prapti of Satva, rajas, and thamas, Chintamani mala, and kamadhenu kindle shivagni. Ra refers to Agni beeja. Sa refers to shakti beeja, E for paramananda vartaka, finally a beeja talks about Swara beeja vyapaka. Aha is visarga that is chid beeja. Rasika is explained as tejomayi, vyapaka, paramanandamayi, nityosaha vimardhini or shivamayi, chitchakti upasaka. The expression smara, yoni, Lakshmi (Ka e ee) reveals this. This 33 is the one that came into the hands of Kaula. It is not the purpose of Shankara. This mantra can be done in Sravana masa. Varna beeja is vam. It will give you Lakshmi kataksha. Can be done on Fridays during Sravana masa.
Chanting procedure and Nivedyam( offerings to the Lord) : If one chants this verse 1000 times each day for 45 days, offering, Muthgannam (Vennpongal),variety rice and honey prasadam, it is said that one would be able to attain all benefits.(would get 10 times more than what you actually possess)
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The remaining verses, that is, 42-100 are composed by Adi Shankara himself, which mainly focuses on the appearance of the Goddess. All the 100 verses are collectively known as ‘Soundarya Lahari’. The Soundarya Lahari is not only a poem. It is a tantra textbook, giving instructions on Puja and offerings, many yantra, almost one to each shloka; describing the tantra technique of performing devotion connected to each specific shloka; and details the results ensuing therefrom. There are many interpretations and commentaries but best of these are arguably those that provide word-to-word translations, as also the yantra, the devotion to be performed and the results of the devotion. Verses 42-100 are more straightforward; they describe the physical beauty of the Goddess and are sometimes referred to as the Soundarya Lahari itself.