Srisukta Vivritih

[Guest guest]

shrii lalitaa mahaatripurasundarii paraabhaTTaarikaa sametaaya shrii

chandramauliishwara parabrahmaNe namaH ..

 

## SRISUKTA

 

 

The most important of the Vedic Mantras that are used during

Homa, Vrata and Ceremonial worship are the Purusha Sukta and the

Shree Sukta. Shaivas, Shaktas and Vaishnavas use Shree Sukta alike.

Most Hindus are familiar with this popular Sukta but are not aware of

its deep philosophical significance. Shree Sukta is one of

the `Khila' Suktas of Rig Veda. `Khila' means an appendix. This part

does not belong to the main part of the Rig Veda, but appears to have

been included at a later time. Raatri Sukta, Shivasankalpa Sukta,

Medha Sukta, are all Khila Suktas. Sukta means a collection of Vedic

mantras. A collection of Suktas is called a Mandala. Rig Veda has

1028 Suktas, 10,552 mantras and ten Mandalas. All mantras are,

however not recognized by special Sukta names. This special group

includes the Agni Sukta beginning with the Rik `Agnimiile' (first

Mandala, First Sukta), the Purusha Sukta beginning with the

Rik `Sahasra shiirsha' (10,60), the Devi Sukta beginning with the

Rik `Aham rudrebhiH' (10,125), the Ratri Sukta beginning with the

mantra `Raatrii vyakhyadaayatii' (10,127) and the Sri Sukta. The

actual number of Suktas in the rig Veda is 1017. However by addition

of khila Suktas, known as the Vaalikhilya Suktas, the number becomes

1028.

Shree Sukta is found at the end of the fifth mandala and

before the commencement of the sixth mandala of rig Veda. This

mandala is also called Atreya mandala. Because this Sukta comprises

of fifteen Rig mantras, it is called ` Panchadasharcha'. During

Parayana, additional verses are also added, though these are not

considered to be a part of the Shree Sukta.

Shree Sukta is very popular because it is used in the worship

of Sri Lakshmi, the goddess of wealth and prosperity. However it does

not address Lakshmi as merely the goddess of wealth and as the

consort of Sri Narayana. It is a prayer to the divine mother of the

cosmos. She is seen as the very power behind the sun and the moon.

She is also identified with Agni or fire. Other gods like Shiva and

Vishnu depend on this cosmic Shakti or power for all their doings.

She is `Narayani', the power of Sri Narayana, but at the same time

she is also `Tryambake', the consort of the three-eyed Lord, Sri

Mahadeva.

The word `Shree' has its origin in the dhatu (verbal

root) `Shriy'. This means `to take refuge' or `to serve'. By

adding `Aing' upasarga (a preposition prefixed to roots) to this

dhatu, we obtain the word `Shree'. `Shreeyate sarvaiH iti ShreeH' –

which means Shree is that cosmic energy who is the refuge of all

creatures. She exists as life and intellect, the greatest of all

wealths, in every being. Hence the Markandeya Purana says, ` Ya Devi

sarva bhooteshu laksmi roopena samsthitaa'- I bow down to that great

goddess who is present as Lakshmi in all creatures. Lakshmi also

means a sign or mark of Chaitanya (energy) and Vibhooti (power or

greatness). This great goddess is referred to as `Ishwari' – the

supreme leader of the universe in the Durga Saptashati. Thus Shree

not only means the goddess of wealth, but also signifies the

magnanimous aspect of Sridevi as the mother of the cosmos. Kalika

Purana calls her, the second-less Atmavidya and as the Mahavidya, the

great knowledge of the self. She is thus understood to be the very

proto-type of Parabrahman.

`Shree' indicates feminine gender. This is what makes the

people attribute a feminine form to Sri Lakshmi. However, this great

Tatva of Shree is above the limited visualization of gender and form.

The Dakshinamurthy Samhita says, " Yoshit Purusha roopena sphurantee

vishwamatrukaa' – this great Tatva, which is the root-cause of the

universe, shines in both male and female forms. Thus, this Tatva of

Shree represents both Purusha and Prakriti. Vamakeshwara Tantra hence

calls this great Shakti as the very Parabrahman. This Tatva is what

the aspirants of Tantra call yoni and Linga. The pre-conditioned form

of Shree is `Parabrahman'. The conditioned aspect of Shree

is `Parashakti'. The great pillar of fire, which shines in the hearts

of the illumined, destroying the darkness of duality, is

indeed `Shree'.

In the Devi Upanishad, when Sridevi is asked, ` Who are you?'

She replies, ` I am the Brahman, from me is this world composed of

Prakriti and Purusha'. The objective of this conversation is to

indicate the non-separateness of the two above-said aspects. Thus the

female or the Shakti Tatva is non-different from the Purusha or Shiva

Tatva, even as the moon and its shine.

Though the deeper philosophical significance of Shree Sukta

may be outlined thus, the Sukta also makes use of a beautiful

approach to the worship of Saguna Brahman, visualized here as Sri

Mahalakshmi. The deity of Shree Sukta is a personification of

auspiciousness and prosperity.

There are various commentaries on this khila Sukta.

Sayanacharya and Prithvidharacharya, who have composed commentaries

on the entire Vedas, have also written commentaries on Shree Sukta.

We understand the actual meaning of the Sukta only by referring to

any of these enlightening commentaries. Another Shaiva scholar called

Srikantha has also written a wonderful commentary on Shree Sukta. He

identifies Shree with Gauri and Jaataveda with Shiva.

There are many more works that elaborate on Shree Sukta from

the viewpoint of mantra Shastra. Some of these are:

Mantrakalpaarnava, Vaikhaanasavidya, Lakshmiyamala, Shreeratnakosha,

Shreetatwa, Mahalakshmiratnakosha, Shreevidyavilasa etc.

Each mantra of this Sukta has a different Rishi (seer),

Chandas (metre), Devi (deity) and Viniyoga (ritual application). If

we consider the entire Sukta as a whole, then the Rishis are: Ananda,

Chikleeta, Kardama, Shreeda and Indira, who are said to be the sons

of goddess Lakshmi. The two deities of the Samashti Sukta (the entire

Sukta) are Agni and Shree Devi. The verse ` HiranyanarNaam….' Is said

to be the Bija of the Sukta. Bija is the source from which the entire

mantra takes its origin. The verse ` Taam ma aavaha…..' is the

Shakti. Shakti is the part of the mantra where the entire power of

the mantra remains encapsulated. The verse ` Keertimriddhim…..' is

the Kilaka. Kilaka is that pole or nail, to which the aspirant of the

mantra has to tie up his mind, with complete concentration.

Here is a translation of the Sukta with some additional

notes. I have not tried to explain the Paaribhaashika meaning of this

great Sukta, revealing the aspects of Kundalini yoga and Srividya,

the sole reason being the scriptural injunction that bans revealing

these to the uninitiated. However, every one can understand and

appreciate the beauty of this Sukta, as a prayer to the mother of the

cosmos. I have followed a transliteration scheme here, so that Vedic

swaras could be incorporated into the Sukta. Please bear with my

funny-looking sentences!

 

The first Verse…##

 

hira\`NyavarNaa~M\_ hari\`Nii~M su\_varNaraja\_tasra\`jaa~M .

 

cha\_ndraa~M hi\_raNma\`yii~M la\_kShmii~M jaata\`vedo ma\_ aa

va\`ha ..

 

## O Jaataveda, bring Sri Lakshmi to me, that Lakshmi

who has a golden complexion, who is beautiful like the female deer,

who shines like the moon and who has an enchanting form.

This verse is a prayer to Agni or the Vedic fire-god.

According to the Vedic rituals, all Gods and Goddesses are

propitiated by means of fire-sacrifice. Hence, though the deity

referred to here is indeed Lakshmi, the prayer is to Agni. The Bija,

Shakti and Kilaka of this mantra are respectively, Shreem, Hrim and

Klim. The deities are Jaatavedaagni, Agni Durga and Mahalakshmi.

The word Jaataveda has various meanings. Some relevant

meanings are listed here:

The Mahabharata says, ` VedaaH tvadartham JaataaH' (231,41) –

the Vedas are born for you! That great Purusha for whom the Vedas

originated is said to be Jaataveda. All Vedic mantras are invocation

of deities. Ordinary mortals, having their consciousness fixed in the

earthly planes, cannot comprehend the divine forms of these deities.

Thus all of them are visualized through the medium of Agni or

sacrificial fire. The offerings to the various deities are offered to

this sacred Agni. It is believed that Agni carries the offerings

(Havis) to the respective deities. Hence Agni is called Havyavaahana

or the vehicle of Havis.

The word Veda, which arises from the root `Vid' (which

means `to know') means consciousness or Prajnaa. The being in which

this consciousness has manifested completely is called Jaataveda. The

one who knows everything is called Jaataveda.

Veda also means Shastra or scripture. Shastra means to

command or order. Vedas are called `Prabhusammita' because they list

the eternal commands of the great being, Parabrahman. All religious

rules and regulations have their roots in the Vedas. The Vedas have

Yagna (fire-sacrifice) as their very foundation. Yagna is possible

only through Agni. Thus Agni or Yagna Purusha is called Shastra yoni

or the origin for all scriptural injunctions. That great being who

makes the execution of the Vedic duties possible is called Jaataveda.

Vedas assign karma (action) and Karma-phala (the resulting

fruit). Men perform Yagna for obtaining its lucrative Phala. This

phala is compared to money or gold. The lord through the agency of

Agni grants the fruits of one's actions. Thus, Jaataveda is that

great being who grants the fruits of the karma committed, as per the

regulations revealed in the Vedas.

Thus the word Jaataveda has all these meanings. This great

Jaataveda Agni is frequently referred to as Yagna Narayana, because

the scriptures assign the authority over Yagnas to Lord Vishnu. If

one has to invite Sri Lakshmi, it can be possible only by requesting

her divine consort, Narayana, referred here as Jaataveda Agni. This

claim is supported by the Sruti, ` Yajno vai VishnuH' (Taittareeya

Samhita – 1,7,4). Similarly Yagna Purusha is also seen as Lord

Rudra, ` Agnistu Rudra Eva'. His wife Uma indeed is the Shree whose

grace is sought in this verse.

`Lakshmi' means the one who has a mark or a sign. Yaaskara

Nirukta says, ` Lakshmi represents all those signs of happiness and

welfare that a man desires'. The word Lakshmi arises out of the

dhatu `Lash' which means `to obtain'. Thus Lakshmi means to obtain

the signs of happiness like wealth, prosperity and knowledge, which

she represents by her very nature.

Poetic hearts have always identified Lakshmi with the lotus

flower. The Dhyana Shloka (meditation verse) of Sri Mahalakshmi

describes her like this, ` Amala kamala Samsthaa' – Residing in a

white stainless lotus. She holds lotuses in her hands and sports a

garland of lotuses. The mandala used to worship Sridevi is also

called Padma mandala. The reference here is actually to the six yogic

Chakras in the human body. The goddess Shree, as the great Kundalini

Shakti, resides in these lotuses.

The word `Lakshmi' can also be derived from the roots `La'

which means `to give' and `Kship' which means `to inspire'. Thus

Lakshmi means the one who gives us the wealth of knowledge that

inspires us to achieve the highest state of realization of the Self.

`Ma Aavaha' – this means `please send her to me' or `invite

her to me'. This request goes to Agni, who is actually none other

than Sri Narayana. Only the great Lord has the capacity to grant

eternal wealth of the knowledge of Self, called Shree. In an other

sense, by performing Vedic sacrifices, one seeks to draw the

attention of Lakshmi.

Hiranya means gold. It literally means `to shine' or `to

steal'. Gold steals the hearts of men by virtue of its luster and

worth. Gold is named as the king of all metals. Other minerals are

called `Parthiva' (of the nature of earth) whereas gold is

called `Taijasa' (of the nature of light or fire). Hence gold is

undoubtedly superior to all other metals. Similarly, Sridevi shines

brightly amidst all other Gods and Goddesses, who appear dim in front

of her. This speaks of the Vimarsha aspect of Sridevi, which is the

sole cause for the appearance of this universe. When everything

shines because of her own light, how can anything brighter than Her

Exist? Also because she is the Shakti of Agni or Vishnu, it is but

natural for her to have a golden luster.

Harini in a literal sense means a female deer. It is seen in

the Puranas that Lakshmi once came to earth assuming the form of a

female deer. Deer also signifies attraction and beauty, both of which

are the inherent qualities of Sridevi. However, a deer is extremely

fast and to catch hold of it requires great strength and

determination. Similarly to achieve wealth one needs to work hard and

overcome the effects of past Karmas. On a higher level, one can

achieve the knowledge of the Self, which is the greatest of the

treasures, only by constant Sadhana and contemplation on the self.

The Brahma Vaivarta Purana speaks of the incident of the destruction

of Daksha's Yagna by Shiva. Seeing the terrible Mahakala form of

Shiva, Yagna Purusha assumed the form of a deer and began to run.

However Rudra, within no time caught hold of the deer in his palms.

Yagna Purusha is the Nirguna Parabrahman, which indicates Vishnu. The

form of the deer that he assumed refers of his Vaishnavi Shakti,

which is Lakshmi. Also. Mahabharata calls Vishnu by the name `Harina'

(13,17,119). His eternal consort Lakshmi thus becomes Harini. Sridevi

is also called Harini because she has a golden yellow luster. Devi is

referred to as `Haridraabhaa' (having a turmeric like complexion) in

various Puranas and tantras. Bhagavata Purana even speaks of the

Haridraa Gauri vrata where Sridevi is worshipped in an image made of

turmeric. This association of Sridevi with turmeric also earns her

the name `Harini'.

Sridevi is described as Suvarnarajatasrajaam' . `Sraja' means

a garland or a necklace. The goddess is wearing a necklace made of

gold and silver. Now, we said before that Sridevi wears a garland of

lotuses, so shouldn't this sound contradictory. No! Because a tender

lotus has a natural golden glow as well as a silvery tinge of white.

Thus, this again may mean a garland of lotuses itself. Thus the

goddess is bedecked with valuables, both natural and man-made. Thus,

Sridevi is the Adya Shakti who is at the helm of all affairs,

concerning both the animate creation as well as the inanimate forces

of nature. Here Suvarna represents the vowels and Rajata represents

the consonants. Thus the goddess wears a Matrika Mala, the garland of

letters. Now, the entire creation, according to Shabda Vaada, arises

out of sound. Thus, Sridevi is the MahaYoni from which the universe

takes birth. She is also the origin and essence of all mantras, which

are but permutations and combinations of these Matrika letters.

`Chandraam' – The word `Chandra' originates from the

root `chadi'. This means to cause freshness or happiness (Aahlaada)

or to shine. Because Sridevi shines like the moon, she is called

Chandraa. In the same way as the moon causes delight to one and all,

Sridevi also brings tremendous delight to all those who see her from

in their inner hearts. The physical moon causes delight to the

physical eyes whereas Sridevi brings immense pleasure to the inner-

eyes. Moon always forms a prominent ornament in most forms of

Sridevi. The Tithi Nityaa worship in Srichakra follows the pattern of

Chandra Kalaa or the lunar digits. Srividya is referred to as Chadra

Vidya or Chandrakalaa Vidya in various scriptures. Also, one form of

Srividya is known to have Chandra as its Rishi (seer). The Ayushkara

Prayoga of the Kalpasutras prescribes meditation on Sridevi in the

lunar disc.

`HiraNmayiim' – Hiranya means gold. Much has been told about this

already. By adding to this root, a pratyaya called `mayat', we obtain

the word `Hiranmayi'. This pratyaya gives the word two meanings by

the way of Praachuryaartha and Vikaaraartha. Since Sridevi has

similar qualities as that of the gold, she is seen as

Hiranyaswaroopini. This is the Praachuryaartha. Also because Sridevi

is having a golden complexion, she seems to be made of gold i.e.

Hiranyavigrahaa. This is the Vikaaraartha.

Hiranya also means `sacred' (pavitram vai hiranyam). That is, the

great goddess who is free from all limitations and boundaries of

name, form and space, transforms herself so as to become the

efficient cause of this universe. Though she is without a form, she

assumes multitudes of forms and shines in the hearts of the devoted,

with a golden luster. She is thus referred to as Hiranmayii. This

transformation (PariNaama) is indicated by Hiranya, which has to

undergo a lot of processing before it obtains its luster and

brightness. Shiva is called Hiranyaretasa. Here, Hiranya means

Prakriti or nature and Shiva is indicated to be its very seed.

Kaalikaa Purana calls that power of Hiranyaretas (Paramashiva), which

is responsible for creation-destruction-preservation of the worlds as

Hiranmayee.

The viniyoga or the ritualistic application of this mantra

has three forms: Adibhautika, Adidaivika and Aadhyaatmika. These

three refer to fire-god, sun & moon and the Self as the respective

deities of the three Viniyogas. The first involves using the mantra

with a `swaahaa' added at the end and offering ghee into sacrificial

fire. The second involves meditating on Sridevi in the lunar disc.

The third involves worshipping the goddess, as one's own self with

Praanaagnihotra.

Maharshi Agastya describes thus, ` The intellect in the mind, the

light in the sun, the shine in the moon, the luster in the gold, the

butter in milk, all these are forms of Sri Mahalakshmi'.

The meditation verse for this mantra is as follows: ##

 

kaantyaa kaa~nchanasannibhaaM himagiriprakhyairshchaturbhirgajaiH

hastotkShiptahiraNmayaamR^itaghaTairaasichyamaanaaM shriyam .

naanaaratnasamujwalaaM karalasatpadmaM kiriiTojwalaam

kShaumaabaddhanitambabimbalasitaaM vande.aravindasthitaam ..

 

## The second verse…. ##

 

taaM ma\_ aa va\`ha jaatavedo la\_kShmiimana\`pagaa\_minii\`m .

 

yasyaa\_~M hira\`NyaM vi\_ndeyaM\_ gaamashwaM\_ puru\`Shaana\_haM ..

 

## O Jaataveda, invoke that Lakshmi (to/in me) who is

Anapagaamini (stable), blessed by whom, I shall obtain gold, cows,

horses and men.

`Jaataveda, taam lakshmiim me aavaha', these words

are similar to what we see in the previous mantra. However, here

Sridevi is given an additional adjective, `Anapagaamini'. This refers

to Lakshmi who shall stably reside in the Sadhaka without deserting

him for another person. Gold represents Sthaavara (immovable or

inanimate) wealth whereas cows, horses and men represent Jangama

(movable or animate) wealth. By Sridevi's grace, one obtains both

these forms of wealth. The men that this mantra speaks of, include

children, friends, servants and family (putramitradaasabhootaan –

Saayana Bhaashya). It is said in Raajyalakshmi Hridayam that the

attendants or followers of Sridevi are cows, horses and elephants.

Thus, it becomes evident that with Her arrival, the attendants also

follow and reside forever in the Sadhaka. Cow represents Satva, horse

rajas and elephant Tamas. Sridevi, attended by these three Gunas, is

however beyond all the three, she is Trigunaateeta. Depending on his

own quality, the Sadhaka sees Sridevi in one of these Guna forms.

This mantra also has Jaataveda as its Rishi. The meter for

this mantra is Anushtup. The presiding deity is Sri Rajyalakshmi. Her

Dhyana Shloka is as follows: ##

 

chatura~NgabalopetaaM dhanadhaanyasukheshwariim .

ashwaaruuDhaamahaM vande raajyalakShmiiM hiraNmayiim ..

keyuurairmekhalaadyairnavamaNikhachitairbhuuShaNairbhaasamaanaam

karpuuraamodavaktraamaparimitakR^ipaapuurNanetraaravindaam .

hemaabhaaM divyavastraaM mR^igamadatilakaaM padmavaktraamudaaraam

shriilakShmiiM padmahastaaM natajanavaradaaM sarvabhuutyai namaamaH ..

 

## The third verse…… ##

 

a\_shwa\_puurvaaM ra\`thama\_dhyaaM

ha\_stinaa\`dapra\_bodhi\`niim .

 

shriyaM\` de\_viimupa\`hwaye\_ shriirmaa\` de\_vii ju\`Shataam ..

 

## I invoke Shri Lakshmi, who has a line of horses in

her front, a series of chariots in the middle, who is being awakened

by the trumpeting of elephants, who is divinely resplendent. May that

goddess, who is the Mother, grace me with her presence.

This mantra presents the picture of the

joyous arrival of Sridevi to the Sadhaka. A line of horses leads her

procession. Then follows her beautiful chariot. Behind Her, one sees

a herd of elephants, loudly making a trumpet-like noise. Or this

means that Sridevi is arriving in a chariot driven by horses. In the

previous two verses, the Sadhaka requested Jaataveda to bring Sridevi

to him. As a result of his prayers, Lakshmi is being brought to the

Sadhaka, as described in this Rik. Knowing that Sridevi is

approaching him, the Sadhaka further requests her to come directly to

him. The word `Upahwaye' means inviting Sridevi to come near oneself.

Further, `devii maa jushataam' means `may the great goddess come to

me or near me'. Here the word `Maa' may not be looked upon as just

the Chaandasa Prayoga of the word `Maam', which means `my'. It also

means `mother'. The Sadhaka has to find some relation to associate

himself with Sridevi, who is now going to stay with him forever.

Since She is the source of the entire creation (Jagadyoni), it is but

natural for a being to recognize her as his mother.

The horses, which lead Sridevi's procession, represent the

senses (Indriyas) of man (Indriyaani hayaan aahuH). Ratha (chariot)

is the body of the Sadhaka (shariiram rathameva tu). The presence of

Sridevi in the chariot indicates her residence in the center of one's

heart or in the center of one's very being. Thus, she is recognized

here as one's very self. Speaking in terms of Yoga, the noise of the

elephant indicates the awakening of Kundalini. Many Yogis experience

this noise with the awakening and ascent of Kundalini Shakti.

`Sri' means `Shrayaniiyaa' – one in whom ever one seeks

refuge. The word `Devi' arises from the dhatu `div' which means `to

shine' or `to play'. Because of Her shining presence in the Sadhaka,

he becomes aware of anything and everything. Even the basic awareness

of `Aham' (I) and `Idam' (this) is because of her presence as the

Vimarsha Shakti. The entire world is her play or Leelaa, as said in

the Brahma sutras (Lokavattu leelaa kaivalyam). Thus she is rightly

called `Devi'. She is called Sridevi also because she is ever

immersed in a cosmic play along with Vishnu, who is represented by

the word Sri, meaning auspiciousness. She is thus the Moola Prakriti

or the primal nature, never separate from the Purusha.

The Rishi of this Rik is Ananda, and the metre is Anushtup.

The presiding deity is Sri Lakshmi. `U' is the Bija, `ta' is the

Shakti and `Shriim' is the Kilaka. The Dhyana Shloka is as follows: ##

 

taDidwarNaapuurNaaM shashilapanataaTa~Nkayugalaam

darasmeraadhiiraaM karakalitapadmaaM dwinayanaaM .

lasadgriivaaM kShaumaa~Mshukavishadanaabhii sarasijaam

bhajaami tvaaM deviiM praNatajanasaubhaagyajananiim ..

 

## The fourth mantra… ##

 

kaa~M so\_smi\_taaM hira\`Nyapraa\_kaaraaM\` aa\_rdraam

 

jwala\`ntiiM tR^i\_ptaaM ta\_rpaya\`ntiim .

 

pa\_dme\_ sthi\_taaM pa\_dmavarNaa\`m

 

taa~M i\_hopa\` hwaye\_ shriya\`m ..

 

## I invite that Lakshmi to me who is of the form of the

supreme Brahman, who has a smiling face, who has a golden luster, who

is compassionate, who is burning-bright, who is ever satisfied and

satisfying, who is residing in the lotus and who has a lotus-like

ruddy complexion.

`Kaam' is a name of the supreme Brahman (ka iti brahmaNo

naama). The identity of Sridevi with Parabrahman, which was hinted at

in the previous mantras, is explicitly declared here. By calling her

Brahman, she is described as beyond the reach of thoughts and words

(vaangmanaso ragocharaa). She is also understood be

having `Durniruupa swaroopaa'- it is impossible to comprehend or

illustrate her true form by words or description. Here, a syllable of

the sacred Srividya Mahamantra is encoded.

The word `Sosmitaa' may be broken into three as follows, `Sa –

U – smitaam'. `Sa' means `with'. `U' represents flow. `Smita' means

smile. Thus Sridevi is described as having a smile from which a

beatific smile flows out into the hearts of the Sadhaka, filling him

with indescribable joy. The normal laugh of the living beings is said

to be `Praakrita' or incidental. Depending on circumstances, it

varies. It may be a smile, guffaw or laughter. However, the smile of

Sridevi is the mark of the bliss or Ananda aspect of the Brahman.

This is eternal and transcendent. This smile holds in itself, the

grace of the Brahman, responsible for the appearance of the entire

visible universe. These two words `Kaam sosmitaam' have to be read

together to comprehend the above meaning.

`Hiranya praakaaraam' – Praakaara is the Chaandasa Prayoga of

Prakara, which means type or variety. Thus, this may indicate type,

color, form or shape. In this sense, Sridevi has a beautiful form or

complexion that is comparable to Hiranya or gold. Praakaara also

means a wall, fortress or an enclosure. It indicates a protective

covering that is used to safeguard something very precious. This

means that Sridevi resides within a fortress of gold. Until one

crosses over the boundaries of lust, greed and temptation,

represented by the golden fortress, by eliminating their very cause,

which is duality, one attains Sridevi. Ishavasyopanishat says that

the form of Brahman is hidden by a covering of gold (Hiranmayena

patrena satyasyaapi hitam mukham).

`Aardraa' means wet, and this further hints at the qualities

of being in contact with water (Klinnaa) and coolness (Shiitala).

However, this word is frequently used to indicate compassion. Thus,

by calling her Aardra, Sridevi is declared to be compassionate.

Acharya has described Sridevi as the very personification of

compassion in various hymns. Also, some commentators point out that

this word indicates the birth of Lakshmi from the ocean of milk

(Ksheera Saagara). Aardraa is also the name of a Nakshatra or a star.

It is seen in the Smriti that the birth star of Sri Lakshmi is

Aardra, which incidentally happens to be the favorite star of Lord

Shiva too. The wetness spoken here also indicates the state of

Kundalini Shakti soaked in Kulamrita, as described in the Rudrayamala

(Amritaardraam kuliinaam taam kundaliim samupaasmahe).

The word `Jwalanti' is used to indicate that Sridevi is bright as

the fire. She is the Moola Prakriti shining in the hearts of all

creatures. Sincere Sadhakas behold her vision inside, just as one

sees the bright sun on the outside. It is her brightness (Prakasha)

that makes everything else visible and existent (Tasya Bhaasaa

sarvamidam vibhaati).

Also, Sridevi is completely satisfied (Triptaa) and

hence, she satisfies all other beings (Tarpayantii). Sridevi is thus

the supreme Brahman who is described to be Nityatripta (ever

satisfied). Sridevi satisfies all beings by granting their worldly

requests, and finally grants them liberation, by granting them the

greatest treasure of Atma Jnana (the knowledge of the self).

Most descriptions of Sri Lakshmi picture her as

seated on a lotus. Her crystal clear form also appears to be of the

same color as the lotus, due to reflection. She is the eternal

Parabrahman free from all Gunas or qualities. However, she acquires

various attributes or Gunas and appears as the Saguna Brahman to

shower her grace on the less evolved devotees, incapable of grasping

the mighty truth of Nirguna Brahman. The scriptures recommend worship

of Sridevi with lotus flower because it represents purity, prosperity

and beauty. All these are also the qualities of Sridevi. Hence

Lakshmi is seen as being non-different from the lotus. Her residence

is in the lotus hearts of the sincere and the devoted.

The main aim of this mantra is to establish Sridevi as being

non-different from Parabrahman. Only when all senses and thoughts are

clamed down by achieving a state of total satisfaction, does the

light of Brahman reveal itself, as one's own self. This state of

complete satisfaction can be achieved only by Sridevi's grace. The

words `Ardra' (wet) and `Jwalanti' (burning) are contradictory

according to the law of nature. What is wet cannot be burning.

However, Sridevi is beyond the limitations of nature since Prakriti

(as seen by the Sankhya theory) happens to be just an aspect or a

part of hers. She is above the Tatvas of Prakriti and Purusha. She is

the transcendent Sadakhya Tatva. Due to her compassion towards her

children, grace flows out spontaneously from her, into the hearts of

the Sadhaka. This lights up his entire being with the effulgence of

the supreme Brahman.

The Rishi of Rik is Ananda and the metre is Brihati.

The presiding deity is Srilakshmi. The Bija is `Kaam', `Hriim' is the

Shakti and `Shriim' is the Kilaka. The meditation verse is as

follows: ##

 

varadaabhayashukapustakakarakalitaaM kamalamadhyagaaM kalaye .

kamalaaM samsmitavadanaaM kanakaavaraNasthitaaM kaa~nchit ..

 

## The fifth mantra… ##

 

cha\_ndraaM pra\`bhaa\_saaM ya\_shasaa\_ jwala\`ntii\_m

 

shriyam\` lo\_ke de\_vaju\`ShTaamudaa\_raam .

 

taaM pa\_dmane\`miiM\_ shara\`Na\_mahaM prapa\`dye

 

ala\_kSmiirme\` nashyataaM\_ tvaaM vR^i\`Ne ..

 

## I seek refuge in Sri Lakshmi, who is beautiful like the

moon, who shines brightly in the world due to her fame, who is

pleased with the Gods, who is generous and who is surrounded by lotus

flowers. I seek you (Lakshmi) to get rid of my misfortune.

Chandra (moon) happens to be just a part of Sridevi. When

Lakshmi came out of the milky ocean, a single ray of her beauty gave

rise to the moon. Since the moon was born out of the milky ocean too,

he is seen as Sridevi's brother earning her the

title `Chandrasahodari'. `Prabhaasa' means to shine better and

brighter. Since Sridevi is said to have the brightness of crores of

moons (Kotichandraprakashe), this adjective becomes appropriate.

`Yashasaa jwalantiim' – she is known to every one due to

her great fame. As we said before, she is called `Sri' because she is

everyone's refuge. There is no one who does not know her. Even the

ignorant know her as `I' or `Aham'. The same meaning is brought out

in the name `Aabaalagopa viditaa' in Sri Lalita Sahasranama. Her fame

is due to her qualities of Aishwarya (authority over the entire

universe), Sampat (the power to fulfill all desires like wealth,

health and salvation) and Audarya (generosity, that makes her easily

accessible to the devotees). These are the qualities that attract

devotees to her.

`Loke shriyam' – she is the great `Sri', the refuge

of all creatures in the fourteen worlds. All creatures desire her.

She is the hope, help, and happiness of the world. she is the Praapya

(the goal), Praapaka (the aspirant who attains the goal) and also the

means to achieve the desired goal. She is both Siddhi and Sadhana.

Loka here also means Prakriti mandala. This constitutes of the three

Gunas and twenty-four Tatvas, which are emanations from the Moola

Prakriti or Sri. Because these are devoid of consciousness, they are

not self-acting and depend on Sridevi completely. Their existence and

activity is purely by the will of Sridevi. This great Moola Prakriti,

responsible for the entire Prakriti mandala, that constitutes of the

visual world or Loka is hereby identified as being none other than

Sridevi.

`Devajushtaam' – Sridevi is described as being pleased with Indra,

Vishnu, Rudra and other gods. Actually, she is pleased with all

those, who reside in a state, predominated by Satva Guna. When

Sridevi appeared from the milky ocean, all the Gods praised her with

melodious hymns and offered their services to her. She was pleased

with their devotion and granted them, all their desires. `Jushtaa'

also means `with or `to combine with'. As soon as Sridevi

materialized from the milky ocean, she entered the heart of the great

Lord Narayana. This also earns her the title of Devajushtaa (Devena

HariNaa jushtaa – Sri Guna ratna Kosha). The great Shakti Kundalini

is in a state of slumber in the great ocean of milk called the

Ksheera Sagara. After one gets over the poison of Halahala called

duality, individuality is lost completely in universal consciousness.

Once awakened by Gharshana (indicated by the Manthana of the milky

ocean), she can wait no more to unite with her Lord, Paramashiva. The

much-desired nectar is the boon of this eternal union of Shiva and

Shakti. She is ever with her lord Parabrahman (Jushtaa), as his

inseparable chit Shakti.

Another adjective used in this context is, `Udaaraa',

indicating the unparalleled generosity of Sridevi. This word has

several meanings like Pragalbha (of infinite greatness) and Vistaara

(spreading everywhere). One may consider these qualities as being

related to the fame of Sridevi that we spoke of earlier. They may

also be considered as separate adjectives. The worship offered to any

God or goddess, eventually reaches the Parabrahman or Sridevi. There

is no restriction on her generosity towards them just because they

worship other deities. It is through her powers, that the other

deities grant boons to their own devotees, just as the moon reflects

the Sun's light. The other deities, like the moon, appear to be self-

luminous because of Sridevi. This further speaks of her generosity.

`Padmanemi' – `Padma', although primarily means lotus, it

also stands for `Prapancha' or the universe. Since Sridevi regulates

(Niyama) the activities of the universe, which is nothing but a

projection from her very own self, she is called Padmanemi. `Nemi'

also means `to be surrounded'. Sridevi is picturised as being

surrounded by lotuses. Lotus signifies beauty, prosperity, purity

and abundance, according to Lakshmi Rahasya Tantra. With Sridevi as

the center of origin, all these qualities, like rays of light, spread

everywhere, bringing the light of happiness and knowledge to the

otherwise dark and gloomy world. she is said to be `Padmanabhi' or

one with the lotus-navel. This is because the navel, according to

yoga Shastra, is the place from which most important Nadis emanate.

These nadis are circuits of Pranic energy. All important

manipulations occur at the Nabhi Chakra, which is also the seat of

energy storage. When guru performs Shambhava or Pragalbha Mahavedha

on the disciple, Kundalini Shakti suddenly appears as Sridevi in the

Manipooraka of the Sadhaka. The aspirant is by now prepared for this

by performing certain Kriyas and Shushka Japa. He need not bother to

awaken Kundalini from Moolaadhaara as in the case of Kaulas. The

purity and the predominance of Satva Guna in the path of Samayachara

allows one to completely transgress the lower two Chakras of the

nature of tamas. However, due to the difficulty in achieving a state

of total Satva, one discovers his consciousness, personified by

Kundalini, in the Rajasic Chakra of Manipooraka. The advantage here

is that one hardly needs to bother of all the dangers one faces while

crossing the crucial Chakra of Swadhishthana, for which a complete

balance is required. Most kaulikas following Vamachara get stuck in

this Chakra and are forever thrown into the cycle of birth and death.

Ascent of the ladder of Guna is gradual and is very difficult for

Sadhakas of Tamo Guna. It is pure bullshit when people claim that one

could transcend all the Gunas by an excess of rajas or tamas. This

practically does not happen. When one raises himself from Tamas to

Rajas, he still has traces of Tamas. This tamas is lost only when the

Sadhaka further rises to the level of Satva. But he now has traces of

rajas. The state of Satva is the final state of exit into the

attributeless, Nirguna Mahat. It is impossible to immediately rise to

the levels of Satva from Tamas without a gradual ascent. Most

followers of Vamachara who quote examples of Sri Ramakrishna

Paramahamsa and other such great personalities, actually have their

claim working against themselves. These great men were already

established firmly in the realms of the Brahman, and all they did

externally was simple child's play. They were already established in

a state where the distinction of Samayachara and Vamachara mattered

no longer.

Some commentators read `Padmanemiim' as `Padminiim iim'.

Padmini means a lotus-pond. It also directly signifies a lotus. With

no distinction whatsoever between Sridevi and the lotus, she is also

called Padmini. Padma means the world an Padmini refers to its stalk

(Padminii Padmalateva ). Sridevi, who is the Moola Prakriti is the

stalk or the support of the universe. `Iim' is the great Bija mantra

of Sridevi. This further confirms the association of this Sukta with

Srividya. As said before, each mantra of the Sukta encodes a syllable

of Srividya. I will not talk about this topic though, and those

interested may refer to works such as Sri Guna Ratna Kosha and

Saubhagya Lakshmi Kalpa.

The word `Taam' may simply mean `that' Padmanemi. However it can

also be viewed as a separate adjective. Kamadhenu Tantra describes

the letter `Ta' as Parashakti or Kundalini. It is also seen as the

combined power of Brahma, Vishnu and Rudra (Varnoddhaara Tantra). It

also signifies the Iccha or will of the goddess, responsible for the

creation of the visible universe.

`sharanamaham Prapadye' – one prays for refuge in Sridevi, for

getting rid of one's misfortune, which is caused mainly because of

Avidya. This is also a prayer addressed to Sridevi, requesting her

protection. Sayanacharya and Prithvidharacharya have objected to the

usage of the word `Aham' in this context, though it has come down

traditionally over the ages.

`alakshmiirme nashyataam tvaam vriNe, - what is not Lakshmi

is Alakshmi. If Sridevi signifies beauty, prosperity and generosity,

Alakshmi signifies ugliness, lack and greed. The Puranas have

personified Alakshmi as a deity called Jyeshtaa. It is said that

Jyeshta Devi came out of the milky ocean before Lakshmi as in hence

regarded as her elder sister. It is also said that she was followed

by Halahala poison. As soon as she emerged out, she wedded Kali (the

personification of kali yuga), who signifies all that is nasty and

bad. She is thus called Kalivallabhe (Padma purana). Some identify

Dhoomavathi, a mahavidya goddess with Jyeshta, but what one needs to

observe is that Dhumavathi is a widow whereas Jyeshta is wedded to

Kali Purusha. Alakshmi cannot reside in a place where there is

presence of Sridevi. Thus, the Sadhaka here takes refuge in the lotus

feet of Sridevi, to get rid of his Alakshmi. Seeing the competition

between Lakshmi and Alakshmi, he has chosen Lakshmi among the two.

The word `VriNe' indicates this choice or VaraNa. Alakshmi is nothing

but the qualities of kali that are embedded in the dark chambers of

human mind. Laziness, lust, greed, quarrelsome nature, cruelty,

dyoota, Paana (taking to liquor), Maamsa Bhakshana (eating meat) are

all said to be qualities of a person, that invite Jyeshta Lakshmi to

oneself (Mahalakshmi Ratna Kosha). The usage of the word `Varana' is

made to advice the Sadhaka to give up these qualities, to achieve

Lakshmi.

The seer of this mantra is Ananda, Chandas is Trishtup and the

presiding deity is Sarvaishwarya Pradaayini Mahalakshmi. `Cham' is

the Bija, `Nam' is the Shakti and `Shriim' is the Kilaka. The

meditation verse is as follows: ##

 

tejomaNDalamadyagaa~M dwinayanaaM divyaambaraala~NkR^itaam

deviiM padmavaraabhayaaM karatalaiShchintaamaNiM bibhratiim .

naanaa divyavibhuuShaNaaM cha bhajataaM daurbhaagyasamhaariNiim

naanaabhiiShTavarapradaananirataaM vande paraaM devataam ..

 

## The sixth mantra… ##

 

aa\_di\_tyava\`rNe\_ tapa\_so.adhi\`jaa\_to

 

vana\_spati\_stava\` vR^i\_kSho.atha bi\_lvaH .

 

tasya\_ phalaani\_ tapa\_saa nu\`dantu

 

maa yaanta\`raaa\_ yaashcha\` baa\_hyaa a\`lakShmiiH ..

 

## O great mother who shines like the Sun, because of

the power and glory of your penance, the Bilva tree has grown up. By

your grace, in the form of the fruit of the Bilva tree, may all

misfortunes and inauspiciousness residing in my interior and exterior

perish!

Aditya Varne - Aditya is the name of Sri Surya, the

sun of Aditi. His Varna or color is of the nature of pure brightness.

Thus, it is described that Sridevi shines brightly like the sun.

Sridevi is described as having the complexion of the rising sun

(Tarunaarunavadarunavarne 22/3 Saubhagya Sanjivanam). Here, venerable

commentators have pointed out that the Bala Mahatripurasundari form

of Sridevi is symbolically indicated (tanumadhyaam mahaalakshmiim

baalaam tripurasundariim). This adjective is variously seen to derive

a Bija of Srividya and also the Pancha Pranavas of Srividya. These

can be easily derived following some simple sutras. However, this has

to be learnt from one's Guru directly.

Tava tapasodhijaataH vanaspatiH bilvaH – Here there are

references to penance performed by Lakshmi. The word `Tapas' arises

from the root `tap' which means to burn. Thus Tapas is something,

which causes physical difficulty (vividha klesha janakam karma).

Taps, according to Ratna Kosha means Brahma Sankalpa.

According to Yogini Tantra (1,5), Vishnu had two wives

Saraswati and Lakshmi. Vishnu was more attentive towards Saraswati

and this greatly bothered Lakshmi. She went to SriShaila and

performed a severe penance to please Lord Mahadeva. Pleased by her

austerities, Lord Shiva granted her a place in Sri Vishnu's heart. A

Bilva tree grew in the place where Sridevi performed her penance.

This tree became a favorite of both Sri Lakshmi and Lord Mahadeva.

According to Vaamana Purana, Sridevi performed a severe

penance for the welfare of the entire universe, in Kanchipuram, on

the banks of river Neelaa. A Bilva tree sprouted from her right hand

in that place. According to Brihaddharma Purana, Lakshmi performed

penance to please Lord Shiva in Kapaaalamochana Kshetra. Pleased with

her, Lord granted her, his favorite Bilva tree. According to Agni

Purana, when Sridevi was roaming in the form of Kaamadhenu, the

celestial cow, Bilva tree grew on the dung that fell from her, in

Kolhapura. Skaanda Purana, Kalika Purana and Brahmanda Purana also

speak of Lakshmi's penance in a forest of Bilva trees. Since Lakshmi

resides in the Bilva tree, its fruit is called `Shriphala'

and `Lakshmiphala'. Just as Sri Parvati resides in tulasi, Sri

Saraswati in gooseberry tree, Sri Lakshmi is said to reside in Bilva

tree. Bilva leaf consists of three Dalas (petals or leaves), which

represent Brahman, Vishnu and Rudra and its stalk represents Adi

Shakti (Jnaanabhairava Tantra 6th Patala). It is also believed that

Bilva tree took its birth on the third day of Shulka Paksha in the

month of Vaishakha. This day is celebrated as Bilva Jayanti.

In this Rik, Bilva is referred to as `Vanaspati'. Vanaspati

means a tree without flowers, but having fruits (ApuShpaaH

phalavantaH). Bilva is also called a Vanaspati because of its

medicinal properties. Its power to cure various diseases is also

attributed to the penance of Lakshmi. It is also used in Tantric

alchemy and in Kayakalpa.

Tapasaa tasya phalaani maa yaa antaraa yaaH baahyaaH cha

alakshmiiH nudantu – The useage of the word `Tapas' for the second

time indicates Anugraha (grace) rather than penance here. Or, it may

also mean worship or Upasana. It is wished here that the Bilva

fruits, sanctified by having been offered Sridevi by means of Pooja,

shall eliminate one's misfortune (Sri Sukta Bhashya). We have already

analyzed the word `Alakshmi'. Here two types of Alakshmi, internal

and external, are spoken of. Internal Alakshmi refers to ego,

ignorance, greed, lust and other undesirable qualities. External

Alakshmi refers to sinful activities, lack of cleanliness, laziness,

disease, poverty and performing actions banned by the Vedas. Thus,

one prays to Sridevi to eliminate one's Alakshmi by showering Her

infinite grace. Here, the word `Maa' is taken to mean `Maam' (me) or

mayi (in me). Sridevi is requested to eliminate AshriiH, present in

the Sadhaka.

An alternative is to split the sentence as: `maayaa

antaraayaaH cha baahyaaH alakshmiiH'. Here Maya refers to Ajnana

(ignorance) or duality (Dvaita). The word AntaraayaaH speaks of all

the banes that result from ignorance and duality. Thus, we request

Sridevi to throw these out (Baahya) from us.

The seer of this mantra is Ananda, Chandas is Trishthubh and

Deity is Sri Mahalakshmi. `Aam' is the Bija, `Shriim' is the Shakti

and `Hriim' is the Kilaka. The Dhyana Shloka is as follows: ##

 

udyadaadityasa~NkaashaaM bilvakaanana madhyagaam .

tanumadhyaaM mahaabaalaaM dhyaayedalakShmiiparihaariNiim ..

 

## The seventh mantra… ##

 

upai\`tu maaM de\`vasakhaH kii\_rtishcha\` maNi\`naa sa\_ha .

 

praa\_du\_rbhuu\_to.asmi\` raaShTre\_.asmin kii\_rtimR^i\`ddhiM

da\_daatu\` me ..

 

##. O mother! I have originated in this kingdom. May fame

and the friend of Deva (Kubera) join me with ornament by their

company, may I be given fame and abundance.

DevasakaH – This literally means the god's friend. This

actually refers to Kubera, the Lord of wealth, who is said to be a

friend of Lord Mahadeva (devashabdo mahaadeve rooDhaH kuberaH

tryambakasakhaH – Aandavallee Vyaakhyaa). Kubera was born as the son

of Vishravas and Ilavila. He pleased Lord Shiva by severe austerities

and by his grace, became the Lord of riches. Mahadeva, pleased with

Satvic nature, made him the head of the northern quarter and bestowed

respect to him by calling him his friend (Eeshaanasamhita). Following

the orders of Sri Mahadeva, Lakshmi agreed to reside forever with

Kubera. By inviting Kubera, one is actually looking at his riches,

Satvic qualities and the Navanidhis (nine great treasures). One

cannot hope to achieve these riches without the grace of Sridevi.

Now, since we have already invited Sridevi and obtained her grace, we

are ready to invite the riches that accompany Sridevi. It is also

said in Eeshaanasamhita that Kubera holds the authority to grant

Lakshmi to the deserving and the devoted. Hence, one requests for his

grace.

`Kiirti' here refers to a goddess who is the presiding deity

of fame and popularity. It is by her grace that one performs deeds

that earn great name and fame (kiirthyabhimaaninii tadaakhyaa

yashobhimani devataa). She is said to be the daughter of Daksha

Prajapati and wife of Yama. She is also regarded as one among the

Parivara Devis of Sridevi. Her accomplices are Mati (intellect),

Dyuti (brightness), Pushti (nutrition), Samriddhi (prosperity),

Tushti (bliss arising out of satisfaction), Aarogya (health), Jayaa

(victory), Shraddhaa (devotion).

Maninaa Saha – Mani refers to an ornament wearing which, one

gets rid of sins and misfortune (DhaaraNaat paapaalaksmii

vinaashakam – Raajvallabha). Here the reference is actually to

Chintamani, the wish-fulfilling gem. It also came out of the milky

ocean, along with Sri Lakshmi and is regarded as her Amsha (part).

Also, Kamadhenu (the celestial cow), Kalpavriksha (the celestial

tree), Sudhaa (nectar), Iravata (celestial elephant), Ucchaihshravas

(the celestial horse), Apsaras (the divine damsels) , Kaustubha (the

ornament decorating the chest of Narayana) and Chandra- all these are

also said to be Amshas of Sridevi (Saurasamhita). The word `Mani'

assumes more significance, when seen along with the word `Devasakha'.

Kuberea is the Lord of a class of semi-divine beings called the

Yakshas. Manibhadra is a Yaksha, who is said to be the minister of

Kubera, who protects the nine great treasures. He is also believed to

be the protector of tourists. Mahabharata sees him as the Lord of

forests and waterfalls. In olden days, people regularly prayed for

his grace (tathaa no yaksharaaD adya maNibhadraH prasiidatu –

Mahabharata 3,64,127).

Upaitu – Upa + Etu – This means `come near me' or `join me'.

Since Kubera, Manibhadra and Kiirti are Parivara Devathas of Sridevi,

they naturally command respect. Hence this special invitation.

PraadurbhuutaH asmi Asmin raashTre – `I have originated,

appeared or taken birth in this kingdom'. Kingdom may here mean

earth. However, it refers to the Hiranyaloka, a plane of higher

consciousness, obtainable solely by Sridevi's grace. By obtaining

Sridevi's grace, the Sadhaka has got rid of all dualities and

ignorance, and he now finds himself in a plane of higher

consciousness. He sees this as a new birth. He is now in the kingdom

of God or of Sridevi. Some commentators have identifies this as the

Srinagara, the divine Loka of Sri Mahatripurasundari. One attains

Hiranyaloka, after he is wet (Bhairavayamala). This wetness, one has

to note, is due to Kulamrita, that flows as result of the union of

Kundalini with Paramashiva.

Kiirtim riddhim dadaatu me : Kirti here means `fame'. Riddhi

means Samriddhi or prosperity, the facility to enjoy all forms of

luxuries. Riddhi also refers to Animaa and other Siddhis (RiddhiH

AshtaishwaryasamriddhiH). Like Kirti, Riddhi is also a Parivara Devi

of Sridevi, as is regarded as the wife of Kubera (Mahabharata and

Harivamsha). Thus, this is a prayer to Sridevi to grant Siddhi,

Samriddhi, Riddhi and Kiirti to men, who have taken birth on earth.

The seer of this mantra is Kubera, Chandas is Anushtup and

deity is MaNimaalinii Mahalakshmi. `Um' is the Bija, `Mam'

and `Bloom' are the Shakti and `Shriim' is the Kilaka. The Dhyana

Shloka is as follows: ##

 

raajaraajeshwariiM lakShmiiM varadaaM maNimaaliniiM .

deviiM devapriyaaM kiirtiM vande kaamyaarthasiddhaye ..

 

## The Eighth Rik… ##

 

kShutpi\`paa\_saama\`laaM jye\_ShThaaM a\`la\_kSmiiM

naasha\`yaa\_myaha\`m .

 

abhuu\`ti\_masamR^iddhi\_M cha sarvaaM\_ nirNu\`da me\_ gR^ihaa\`t ..

 

## I shall get rid of Jyeshta Lakshmi, the embodiment of all

misfortunes and difficulties like thirst and hunger, by your grace. O

mother! Drive out of my house, pain and poverty.

Jyeshta brings with her, hunger, thirst, poverty, ill health

and bad thoughts. She is the elder sister of Sridevi because she came

out of the milky ocean before Sridevi (ShriyaH praagutpannaa). She is

described in the Padma Purana to be of an ugly, disgusting form. She

emerged out of the milky ocean wearing a red dark sari and decorated

with red flowers. She approached the Devas, who asked her to inhabit

all those places, which were dirty, which were the places of

residence of the wicked, which witnessed constant fights and which

housed activities not acceptable by the scriptures. Sri Lakshmi

extols control over the star Rohini, whereas Jyeshta presides over

the star `Jyeshta'. People avoid performing any auspicious activities

in this particular star.

Abhooti means Anaishwarya (poverty). This may also be seen as

Asambhooti (defeat). Asamriddhi means `without progress or growth'

(Vriddhi Raahitya – Prithwidhara Bhashya). The Sadhaka is praying to

Sridevi to drive these out of his home.

The seer of this mantra is Sri Mahavishnu. The metre is

Anushtip and deity is Sarvaishwaryakaarini Mahalakshmi. The Bija

is `kshum', `ham' is the Shakti and `shriim' is the Kilaka. I have

seen the traditional usage of the bijas `ram – hriim – shriim- hriim-

ram' for purposes of Japa and Nyasa with regard to this mantra. The

Dhyana Shloka is as follows: ##

 

aj~naanapaatakatamaHsthiti suuryarashmim

daurbhaagyabhuudharavidaaraNa vajramiiDe .

rogaartighoramaNi mardana pakShiraajam

lakShmiipadadwayamanartha haraM sukhaarthii ..

khaDgaM savaatachakraM cha kamalaM varameva cha .

karaishchaturbhirbibhraaNaaM dhyaayet chandraananaaM shriyam ..

 

## The ninth mantra…. ##

 

gandha\`dwaa\_raaM du\`raadha\_rShaaM ni\_tyapu\`ShTaaM

karii\_ShiNii\`m .

 

ii\_shwa\_riiM sarva\`bhuutaa\_naaM taami\_hopahwaye\_ shriya\`M ..

 

## I shall invite (welcome) Sri Lakshmi who is as patient and

forgiving as the earth, who is always prosperous, and who is the

supreme mistress of all creatures.

Gandhadwaaraam duraadharshaam – The sense of smell (Gandha)

is a characteristic of Prithvi Tatva or the earth element

(ghraanagraahyo gunaH gandhaH ). Sri Lakshmi is like the door to this

sense of smell and hence she is recognized to be none other than

Prithvi or mother earth. Bhu is a form of Lakshmi. She is also

worshipped as Vasudhaa Lakshmi or Vasundharaa. The special qualities

of the earth are her forgiving nature, patience and equal love

towards all creatures. To indicate that her patience is

indestructible by anyone, the word `Duraadharshaa' is used (kenaapi

dharshitum ashakyam). This also means that no creature can live

without Prithvi or by acting against her (durdharsha = duHsaaham).

Yet another meaning is that the non-devoted can never obtain the

grace of Sridevi. She can only be pleased by true devotion and not by

any other method or forcefully. The same is indicated in the Rahasya

Naama Saahasra in the name - Bhaktivashyaa.

Nityapushtaam kariishiniim – Pushti means to obtain nutrition

or to grow stronger and healthier. Earth is major source of Pushti

for all living beings from time immemorial. She never runs out of her

power to grant Pushti to all her children. Thus, Sridevi in her

aspect as Bhoo Lakshmi, is Nityapushtaa. This also indicates the

vegetation on earth (nityam sadaa sasyaadibhiH samriddhaam). Sridevi

grants pushti to all by means of Sasya Sampat (vegetation). This

aspect of Sridevi is also called `Shaakambhari'.

Kariisha means dry cow-dung (shushka gomaya). This is

traditionally used in India not only to cook food, but also in Agni

Karya. The resulting fire is called `Karishaagni'. Now since the

earth (who is non but Sridevi) is main reason for the survival of all

plants and hence the animals. Thus, Kariisha is an indirect product

of the earth itself. Thus, She is called KariiShini. This actually

means Gosamriddhi (abundance of cows and other domestic animals). It

also indicates that Sridevi is the main force that regulates

unrestricted performance of the Vedic duties. Thus, here we see two

boons that are granted to us by Sridevi in the form of earth:

Sasyasamriddhi and Pashusamriddhi.

It is well known that Sri Lakshmi resides in the hind portion of the

cow. Hence, worship of cow is an easy way to obtain Sridevi's grace.

Sarvabhootaanaam iishwarii – She is the queen or the head of

all creatures. All creatures are born out of the earth, sustained by

the earth and are destroyed into the earth finally. The

responsibility of all Jivas is on Lord Narayana, who is here referred

to as Ishwara. His consort, Sri Lakshmi, is rightly called Ishwari.

Iha upahwaye – the Sadhaka invites and welcomes Sridevi to

him, into his life and being.

This mantra illustrates the greatness of Prithvi, who is the

Pratyaksha form of Sridevi. It is said in Srirahasya that the

manifestations of Sri Lakshmi are many, the important being Bhoomi,

Shree, Durga, Neelaa and Tulasi. Since Bhoomi possesses all the

qualities of the other avataras, she is called Vibhootinaayikaa. The

greatness of mother earth is indicated by a mantra in the

MahaanaaraayaNiiya of the Taittariya Shaakhaa. The very first name of

the Lalita Ashtottara also refers to Sridevi's incarnation as bhoomi

(bhooroopa sakalaadhaaraayai namaH). Just as Surya and Agni are the

Pratyaksha forms of Narayana (Sooryanarayana – Agninarayana) or

Shiva, Bhoomi is the visible manifestation of Sridevi.

Some commentators have also explained this verse as being

addressed to Agni or fire. All qualities that we attributed to bhoomi

are also applicable to Agni. However, in the previous mantras we

considered Agni in the masculine form as Jaataveda. Here we invoke

Agni in a feminine form, which is the combination of both Agni and

Shree. It is nothing but the Ardhanareeshwara Tatva that we see here.

Thus, the deity invoked here is Shree+Agni = Shryagnee.

The seer of this Rik is Sri Mahavishnu and the Chandas is

Anushtup. The presiding deity is Shyagnee or Sri Mahalakshmi. `gam'

is the Bija, `hriim' is the Shakti and `shriim' is the Kilaka. The

Dhyana Shloka is as follows: ##

 

kalpadroH paadamuule drutakanakanibhaaM chaarusi~Mhaasanasthaam

hastaiH padmau varadamabhayaM dhaarayantiiM cha maalaam .

naanaabhuuShaaM suveShaaM maNimakuTadharaaM divyagandhaanulepaaM

dhyaayetsampuurNakaamapradakarakamalaaM kambukaNThiiM hR^idabje ..

 

## There is another Dhyana Shloka in the book Vaikhanasa

Vidya, which seems to extol the meaning of this mantra in simple

words. ##

 

govR^indaanugataaM dhyaatvaa surabhiM sasyamaaliniim .

pR^ithulaaM praaNinaamiishaaM durdharShaaM shriyamarchayet ..

 

## The tenth mantra…. ##

 

mana\`saH\_ kaama\_maakuu\`tiM vaa\_chaH sa\_tyama\`shiimahi .

 

pa\_shuunaaM ruupa\`manna\_sya mayi\_ shriiH shra\`yataaM\_

yashaH\` ..

 

## May all my desires be accomplished by your grace. May

truth be established in my speech. May I be granted Pashusamriddhi

and Annasamriddhi. May wealth and fame reside in me!

manasaH kaamam – `Kaama' means desire. ManasaH kaaama means

the desire of the mind. The fulfillment of this requires Sridevi's

grace. Hence this prayer. This again encodes a Bija of Srividya.

Aakootim – In Vedic literature, the meaning of this word is

taken as `determination or mental resolve'. The Dhatu `kuu' has the

meaning ` to decide or to be determined'. To this, the Upasarga `Aa'

has been added, which means `from everywhere' (samantaat). Thus, the

meaning of the complete word becomes: `to view or consider all

details and then arrive at a decision or resolve the mind'. Thus,

Kaama is desire and the mental resolve to achieve that desire or

Kaama is aakooti (Sankalpa). Just as Kaama is personified as the son

of Brahma, and the husband of Rati, aakooti is the daughter of Manu

and Shataroopa and the wife of Prithushena (Atharvanaveda – 6,131,2).

VaachaH Satyam – This means `Truth in words' (vaagindriyasya

yaathaarthyam). The Sadhaka requests Sridevi to make him speak only

truth. Not just this, but also grant him Nigrahaanugraha Saamarthya

(the power to curse or grant boons). This is what is termed as

Vaaksiddhi. When ones heart and mind are pure by complete adherence

to truth, his spoken words are materialized into truth. Satyam not

only means truth but is also the name of Brahman. Thus, the devotee

is determined both by Vaak and manas (mind and speech) to obtain the

supreme Brahman or Sridevi.

Pashoonaam ruupam annasya roopam : The term `Pashu' indicates

all those animals that help one to carry one's Vedic duties

righteously, like the cow, horse, buffalo, elephant etc.

(Gajaashwagomahishyaadi). Here the word `Roopa' should not be taken

as `form or appearance' but as `Praachurya' or `Baahulya'

(abundance). The intention of the Sadhaka is to obtain abundant Pashu

Sampat (wealth of the cattle).

`Anna' means food. This applies to the four varieties of

eatables that are recognized by the scriptures: Bhakshya, Bhojya,

Lehya and Choshya. This refers to Anna Samruddhi (abundance of food).

Shrii yashaH mayi Shrayataam: `Shrii' is here meant to

indicate `wealth'. This shrii includes in itself all the aforesaid

virtues like kirti, Pashu sampat, Anna samruddhi etc. These will be

undoubtedly obtained if one is able to obtain Sridevi's

grace. `Yashas' signifies the fame that is obtained by performing

Satkaryas (beneficial deeds). People with abundant wealth engage

themselves continuously in Bhoga (enjoyment) and forget their duties.

This earns them `Kukhyaati' (bad name or bad publicity). Thus, it is

not sufficient if one achieves wealth, but should also

obtain `Yashas', obtainable by strict adherence to Dharma. Thus,

Sadhaka prays to Sridevi to grant both these (Grihe Sampat Chitte

Dharmam). He hopes that by Sridevi's grace, these virtues will reside

in him (tadupaasake mayi Aashrayataam).

It is also possible to group these words as

follows: `Pashoonaam roopam' and `Annasya yashaH'. `Anna' indicates

any material that is of the nature of Traigunya (three qualities) or

Shaadgunya (six qualities). The three Gunas, as we know are, Satva,

rajas and Tamas. The six qualities are Jnana (knowledge), Bala

(strength), Aishwarya (prosperity or wealth), Viirya (valor), shakti

and Tejas (brilliance or brightness). Here, the word `Yashas' is read

to give the meaning of `Vriddhi' (prosperity). It is to be noted that

the Lakshmi Sahasranama (from Rudrayamala) has the name, `Annasya

Yashase namaH'.

Thus, Vaaksdiddhi and Bhogasiddhi are the main fruits of this

mantra. Its seer is Kaama, metre is Anushtup and deity is

Bhogalakshmi. `Mam' is the Bija, `sham' is the Shakti and `shriim' is

the Kilaka. Dhyana Shloka is as follows: ##

 

taaM dhyaayet satyasa~NkalpaaM lakSmiiM kShiirodanapriyaaM .

khyaataaM sarveShu bhuteShu tatvaj~naanabalakriyaam ..

kaantyaa kaa~nchanasannibhaaM dwinayanaaM kalhaaramaalaavatiim

kastuuriitilakaaM karaishcha kamale kaNThe cha muktaavaliim .

sheShaasheShavisheShabhuuShaNarataaM sambibhratiiM kuNDalaam

padmaakShiiM bhaja sarvadaabhilaShita praaptyai samR^iddhashriyai ..

 

## The eleventh mantra… ##

 

karda\`me\_na pra\`jaabhuu\_taa ma\_yi sambhava\_ karda\`ma .

 

shriyaM\` vaa\_saya\` me ku\_le maa\_taraM\` padma\_maali\`niim ..

 

## Lakshmi! You have progeny in Kardama. Hence, O Kardama, may

you reside in me. Make Mother Sri, adorned with garlands of lotuses,

to have Her abode in my ancestral line.

Kardamena prajaabhuutaa – Kardama was a Prajapati in the

Maanvantara named Swaayambhuva. According to Vishnu Bhagavata

(3.12.27), he was born of Brahma's shadow. The same description is

also seen in Brahmavaivarta Purana (Brahmakhanda – 22). He is said to

have married Manu's daughter Devahooti. However, Vishnu Purana speaks

of a Rishi called Kardama, who took to severe austerities to please

Sridevi, in order to please her. As a result, when Sri Lakshmi

emerged out of the milky ocean, she accepted him as her father. Here,

the words `kardamena prajaa bhoota' speak of Sridevi, who appeared

as the daughter of Kardama.

Kardama is one of the three sons (Maanasa Putras) of Sridevi.

The others are Ananda and Chikleeta. Because of Kardama, Sridevi

became a mother, by having him as her son (prakrishtam apatyam

yasyaaH saa suputravatii ityarthaH).

Mayi sambhava - the Sadhaka requests Kardama to stay in his

house forever and to be graceful to him.

Maataram shriyam padmamaaliniim – Here Sridevi is described

using two adjectives. `Maataa' means mother. Since this mantra is

addressed to Kardama, Sridevi is referred to as the mother of

Kardama. This may be read as `tava maataram' – `your mother',

referring to Kardama alone. However, `tava' is avoided here to

indicate the universal motherhood of Sridevi. She is not only

Kardama's mother, but also of the myriads of universes that originate

from her. The Rahasya Naama sahasra has given the utmost importance

to the motherhood of goddesses by having the very first name

as `Srimata'.

The second adjective is `Padmalinini'. Padma means Prakriti

(nature) and a garland of lotuses means nothing but the different

Tatvas like Avyakta, mahat, Indriyas etc. Hence, this adjective

describes Sridevi as the Mulaprakriti, who wears (bears) all these

Tatvas and hence the entire universe, which is but a congregation of

these Tatvas. She is thus rightly called `Mata'.

Me kule vaasaya – The Sadhaka is requesting Kardama to

inspire his mother Lakshmi to have her abode in the ancestral line of

the Sadhaka. This is a prayer to Sridevi, through Kardama. `Kula'

means house, family or lineage. The Sadhaka wants the grace of

Lakshmi not only for himself, but also for his ancestors (Pitrus) and

the generations to come. The Sadhaka is sure that by inviting

Kardama, his mother Lakshmi will also come to reside with her son in

the Sadhaka, owing to her motherly affection towards Kardama.

In a much deeper sense, Kardama means Ganesha, the Lord of

the Indriyas or the senses (kardamam ambikaasoonum gananaatham

samaashrayet - Varavarnini Tantra). He resides in the Moolaadhaara,

acting as the doorkeeper of Kundalini. (Now, the story of Ganesha

guarding Parvati makes more sense right!) It is impossible to

approach her, without his permission. Hence, an aspirant always

begins Shakti Sadhana with Ganesha Upasana. The Sadhaka is praying to

Sri Ganesha to reside in him and to be graceful. By this, the ascent

of Kundalini becomes possible. The goddess can then ascend and

traverse the path of kula (i.e. the six Adharas) to attend

Paramashiva. The mala referred to here is the Akshara mala, which has

Kundalini as the sutra and the letters of the Sanskrit alphabet as

the beads. The letter `Ksham' is the meru, situated in the Ajna

Chakra. The word `Padma' means `letter' here (varnaaH

padmasamaprabhaaH – Kriyoddisha Tantra).

The Rishi of this mantra is `Kardama' and the metre is

Anushtup. The presiding goddess is Mahalakshmi. `Kam' is the

Bija, `vam' is the Shakti and `shriim' is the Kilaka. The meditation

verse is as follows: ##

 

savasaa gauriva priitaa kardamena tathendiraa .

kalyaaNii madgR^ihe nityaM nivaset padmamaalinii ..

dhyaayet haaTakasannibhaaM dwinayanaaM divyaambaraala~NkR^itaam

satphullodara padmakomalayugashriimatkaraambhoruhaam .

naanaaratnakiriiTakuNDalalasadvaktraambujaaM padminiim

sarvaabhiiShTaphalapradaananirataaM sampatsamR^iddhyai sadaa ..

 

## The twelfth Mantra… ##

 

aapaH\_ sR^ija\`ntu\_ snigdhaa\`ni chiklii\`ta\_ vasa\` me gR^i\_he .

 

ni cha\` de\_viiM maa\_taraM\_ shriyaM\` vaa\_saya\` me ku\_le ..

 

## May the holy waters create harmonious effects. O

Chiklita, progeny of Sri! Reside at my home; and arrange to make

Divine Mother Sri stay in my lineage!

AapaH snigdhaani srijantu – `Ap' means water in a general

sense. Here however, the reference is to the Aapya Devatas (the

deities of water). The entire creation is sustained by the element of

water. It is the Yoni or source of the entire creation since the

creation is reputed to have begun from water. The marvelous quality

of water is its adhesiveness; its ability to binds things together.

It is this quality of water that makes it all-sustaining.

Adhesiveness also speaks of friendship or harmony. Thus, the Sadhaka

prays to the Apya Devatas to generate harmony and friendship. Here,

we must visualize water as the personification of Sridevi's grace.

The Rishi of this mantra intends to create (Srijana) peace and

harmony in the universe by invoking the grace of Sridevi in the form

of water. This is the greatness of our Vedic literature. There is not

an inch of narrowness anywhere. The prayer is not only for the well-

being of one's own self and family, but also for the welfare of the

entire universe.

Chikliita – Chiklita is a Rishi, who is also a son of

Lakshmi. The different commentators variously interpret him, as the

son of Lakshmi, Kaama (Manmatha, the god of love), Chandra (moon) and

as the doorkeeper of Sridevi's residence. It is, however appropriate

to identify Chiklita with Kaama. Kaama (desire or lust) is born of

Anna (food) and Jala (water). He is responsible for the various

happenings of the illusionary world. This mantra is addressed to him.

Devim mataram shriyam cha me kule ni vasaya – Similar to the

previous mantra, this also describes Sridevi as the mother of

Chiklita in particular and as the mother of the cosmos in general.

The additional adjective used here is `Devi'. Since she shines

(diivyati) in every being in the form of maternal instinct, she is

called `Devi'. Again, the Sadhaka is seeking the grace of Sridevi,

through the agency of her son Chiklita or Kaama. Lakshmi is described

to be extremely affectionate towards Kaama, who was born as her son

Pradyumna (in Krishnavatara). By obtaining his grace, the Sadhaka

hopes, Sridevi shall also grace him.

Until one wins over lust, Virya (regenerative fluid) cannot

be transformed into chit. Till this happens, the awakening of

Kundalini is impossible. Only with the force of chit, awakening and

ascent become possible. Thus, one needs to win over the cardinal urge

completely to obtain the grace of Sridevi. The Kaama that we talk

about here is the intense craving for Sridevi's grace, and not of any

physical desire. This naturally brings about Chitta Suddhi and hence,

Virya Parishkarana.

The seer of this mantra is Chiklita, Anushtup is the Chandas

and the deity is Amriteshwari Mahalakshmi. `Am' is the Bija, `Lam' is

the Shakti and `shriim' is the Kilaka. Dhyana Shloka is as follows: ##

 

dhyaayet kalpatarormuule ratnasimhaasane sthitaam

padmadwayadharaaM padmaaM varadaabhayadhaariNiim .

sarvaratnavichitraa~NgiiM raktashriipaadapiiThikaam

hemadaNDasitacChatrachaamaradwaya viijitaam ..

 

## The thirteenth Mantra… ##

 

aa\_rdraaM puShkari\`NiiM pu\_ShTiM pi\_~Ngalaa\`M

padma\_maali\`niim .

 

cha\_ndraaM hi\_raNma\`yiiM la\_kShmiiM jaata\`vedo ma\_ aa va\`ha ..

 

## Invoke for me, O Jaataveda, Lakshmi who is

compassionate, attended by elephants, who nourishes all, adorned

with garland of lotuses, having a golden-red complexion, shining like

the moon and lustrous like the gold.

Ardraam – We have analyzed this word in the previous mantra.

This may be understood to mean compassionate or as having soothing

(cooling – shiitala taapahaarii) quality. The description hidden here

is of Sri Gajalakshmi, who is served by two elephants. She is wet

because of the nectar that flows out from the golden vessels held by

the two elephants. The Rishis have hereby indicated Chittaparikarma

as the means of attending Sridevi. When a Sadhaka refines his mind by

developing qualities like Maitri (friendship with the world), Muditaa

(bliss), Karunaa (compassion) and Titikashaa (endurance), he becomes

eligible to invite and receive Sridevi.

Pushkariniim – `Pushkara' means a male elephant.

Thus, `Pushkarini', means a female elephant. It is believed that

eight elephants assist Sri Adishesha by holding the earth in all the

eight directions. These are known as the `Diggajas'. These elephants

are extremely devoted to Sridevi and show their devotion to her by

bathing her with nectar. This is indicated in the meditation verse of

Sri Mahalakshmi. However, Gajalakshmi is depicted as accompanied by

two elephants on either side, holding golden vessels. These two are

called `Mamakaara' (possessiveness) and `Mada' (ego). The golden

Kalashas that they hold are `Aasha' (desire) and `Priiti' (attachment

or love). The cool water (or nectar) that flows from these vessels is

called `Tripti' (satisfaction).

Pushkarini also means a lake or a pond filled with lotuses.

The lotus creeper is also called Pushkarini. Hence, this depicts

Sridevi as holding lotus creepers or as living in a lotus pond. Padma

Purana speaks of an incident in which Sridevi, angry with Indra and

other Devatas, hid herself in a lotus pond.

Pushti – means to nourish. The presiding deity of nourishment

is Sri Lakshmi (Pushtyabhimaaninii ). The Markandeya Purana says, `

Yaa Devi sarva bhooteshu pushti roopena samsthita'. The entire

universe obtains sustenance and nourishment from Her.

Pingalaa – `Pinga' means fire. The reddish-yellow color in

the edge of the flaming fire is called Pingala. Here, this is

described to be Sridevi's complexion. Red depicts Rajas and Yellow

represents Satva. Sridevi fulfills the desires of both these kinds of

Sadhakas. These respectively indicate Divya and Vira bhavas of

Sadhakas. Pingalaa is also a name of Sri Durga. There are various

books on Tantra, which extol the worship of Sri Durga like Pingalaa

mataprakasha, Pingalaa pranavopanishat etc.

No further discussion of the rest of the words is necessary

since these have already been analyzed. This mantra hints at a

Prayoga like the one indicated in Lalitopakhyana. A Sadhaka has to

chant this mantra, invoking Sri Devi in the lunar orbit. This is said

to grant Amritatva Siddhi (immortality). The two elephants that we

spoke of, refer to Lalata and Lalana Chakras, which are responsible

for the flow of Kulamrita. The tantras also describe the Kulamrita as

having a reddish color. Kundalini, nourished and satisfied with

Kulamrita, returns to Moolaadhaara, still soaked in amrita. Also, the

place of concentration here is Ajna Chakra, which is the location of

Chandra mandala (not to be confused with the Chicchandra mandala of

the Sahasrara).

The seer of this Rik is Jaataveda, metre is Anushtup and

goddess is Sri Mahalakshmi. `Aam' is the Bija, `Swaaha' is the Shakti

and `shriim' is the Kilaka. The Dhyana Shloka is as follows: ##

 

aakaashapadmaakarachandrabimba plavollasantiiM paripuurNakaantim .

padmasthitaaM padmakaraaM prapadye lakShmiiM alakShmii

vinivR^ittaye.anvaham ..

 

## The fourteenth mantra…. ##

 

aa\_rdraaM yaHkari\`NiiM ya\_ShTiM suvarNaa\`M hema\_maali\`niim .

 

suuryaaM hi\_raNma\`yiiM la\_kShmiiM jaata\`vedo ma\_ aa va\`ha ..

 

## Invoke for me, O Jaataveda, Lakshmi who is compassionate,

holding a rod, having a golden complexion, adorned with golden

ornaments, brilliant as the sun, dazzling like gold.

YaHkariniim yashtim – some commentaries feel that the

word `Yahkarini' is a distortion of the word `Yashtikarini', which

means `holding a rod or Danda'. Sri Lakshmi is thus the Dharma

devata, who holds the dharma Danda. This also speaks of her form as

Yama or death. She is also death or Mrityu. She is the death of all

limited and dualistic objects or concepts.

`Karini' means a female elephant and `Yah' means `to stroll'.

Thus Sridevi is depicted in this Rik as a strolling female elephant.

This adjective is a synonym of the word `Pushkarini' that we saw in

the previous mantra.

Suvarnaam – Suvarna is the polished, refined form of gold.

Thus, Sridevi is described to be having a golden luster. Suvarna also

means the best color or gift, if we split the word as `Su' – `the

best' and `varna' – `color or gift'. The greatest of all gifts is

salvation (Moksha Lakshmi) and Sridevi alone is capable of granting

it.

`Hema' – It basically means `gold' again. Sri Devi is picturised as

decorated with golden ornaments. However, Hema also means Sumeru

mountain, which is the favorite abode of Sridevi. Sridevi is the

Moola Prakriti (nature personified), adorned with the mountains as

her ornaments. Sumeru forms her golden necklace (haimamaalaam

sumervaatmam gale dhritvaa prakaashati – Kalika Purana).

Soorya – the sun, responsible for the sustenance of the

entire creation is none other than Sri Narayana. Thus, his Vaishnavi

Shakti is called Suuryaa. She is brilliant like the sun, destroying

the glooming darkness of ignorance and duality.

This mantra invokes Sridevi in the solar orbit. A Prayoga

instructs the Sadhaka to chant this mantra, while performing Trataka

on the rising sun. This is said to confer eighteen Maha Siddhis. I

have actually seen a great Sadhu who worshipped Sri

Mahatripurasundari with Sri Sukta. He meditated on Sridevi, chanting

this particular mantra, fixing his gaze on the sun. This is however,

possible only after a tremendous Yogic Sadhana. Some Dhyana verses

that I have included here are from his copy of Sri Sukta Prayoga.

In the yogic sense, the Surya mandala is situated in the

Anahata lotus. The Vaikhanasa Tantra asks the Sadhaka to meditate on

Sri Devi in his heart lotus, bathing her with devotion and respect.

The lotus blooms only after sunrise. In the same way, the grace of

Sridevi causes the heart of the devotee to bloom. The Vedic culture

has seen and worshipped all deities in the solar orbit. He is the

Pratyaksha Bhagavan in the age of kali. This also indicates the non-

difference between Lakshmi and Sri Gayathri. Both are of the form of

Brahma Vidya. A scholar from Orissa (I do not recall his name) has

beautifully brought out the essence of this Sukta, deriving at the

same time, the secret formulas of Gayathri and Panchadashi. What most

people chant everyday is actually Savitri and not Gayathri. The

actual formula of Gayathri is said to be hidden in the Vedic

literature. The great Acharya of Sringeri Sri Vidya Tirtha Swamigal

once told my grandfather that the actual formula of Gayathri was self-

revelatory. It reveals itself when a person attains the necessary

spiritual state.

The seer of this mantra is Jaataveda, metre is Anushtup and

the goddess is Sri Rajyalakshmi. `Sriim' is the Bija, `ham' is the

Shakti and `hriim' is the Kilaka. The Dhyana Shloka is: ##

 

padmaM maNimayaM kumbhaM ikShuchaapaM cha bibhratiim .

puShpabaaNaaM mahalakShmiiM dhyaayed raajyapradaayiniim ..

 

## The fifteenth mantra… ##

 

taaM ma\_ aa va\`ha jaatavedo la\_kShmiiM a\`napagaa\_minii\`m .

 

yasyaaM\_ hira\`NyaM\_ prabhuu\`taM\_ gaavo\` daa\_syoshwaan\`

vi\_ndeyaM\_ puru\`Shaanaham ..

 

## Invoke for me O Jaataveda, that Goddess Lakshmi, who is

ever unfailing, being blessed by whom I shall win wealth in plenty,

cattle, servants, horses and men.

This is like the Phalashruti for the entire Sukta. The seer

of this mantra is Kubera, metre is Prastaara pankti and deity is

Sarva Saubhagya Lakshmi. `Hriim' is the Bija, `shriim' is the Shakti

and `hriim' is the Kilaka. The Dhyana Shloka is: ##

 

dhyaayellakShmiiM prahasitamukhiiM raajyasimhaasanasthaam

mudraashaktiM sakalavinutaaM sarvasamsevyamaanaam .

agnau puujyaaM akhilajananiiM hemavarNaaM hiraNyaam

bhaagyopetaaM bhuvanasukhadaaM bhaargaviiM bhuutidaatriim ..

 

## The rest of the verses, are said to be only Phalashruti. Since

the fifteenth verse is already a Phalashruti Shloka, these are not

accepted to be a part of the actual Sukta. The scholars feel that

these have been added some time later by the Niruktakaras. Most of

these are popular shlokas from the Smriti and hence I have omitted

them here. Some Sadhakas use these shlokas too for Purascharana, but

this is not necessary. I was told by my guru to recite the Sukta 108

times and then conclude the Japa by chanting these verses. But some

works on mantra Shastra like the Samrajya lakshmi Hridaya instruct

the Sadhaka to include these shlokas as well in the Japa. ##

 

.. paraambaa priiyataam ..