We are listening to the commentary on the mantra “Om hrīmkāryai namaḥ” in the Lalitha Sahasranama. This mantra is explained in greater detail, as sixty mantras, in the Lalitha Trishathi. We are looking into the interpretation of those sixty mantras. The Lalitha Trishati is commonly chanted all over Kerala.
The next two mantras are
Om hrīṁkārasumanōmādhvyai namaḥ
(who is the honey in the flower called Hrim)
Om hrīṁkāratarumañjaryai namaḥ
(who is the flower bunch in the tree called Hrim)
Devi is the nectar, the honey that is found in the flower that is the “Hrimkaram”. Flower blooms and the bees come to sip the nectar that is the honey. They carry the pollen to other areas. Pollination increases and ensures the continuation of the plant species. This is the end goal.
In the same manner, Devi is the abstract, the intangible, inner meaning that is the goal of every Sadhana. Honey is the reason for the pollination that ensures the continuation of the plant species. Devi manifests as the nectar of the flower that is “Hrimkaram”. She stands as the goal, the pure inner element within the flower of “Hrimkara”.
We have seen boughs laden with flowers. Especially during Onam, we see flower-laden branches everywhere. “hrīṁkāra-taru-mañjari”. We see the mango tree full of flower-laden boughs which later transforms into small green mangoes. Devi is the flower-laden branch in the tree of “Hrimkara”, this is the meaning of the mantra “hrīṁkāra-taru-mañjari”. This is an indication that the flowers will evolve into ripe fruits.
A spiritual aspirant accepts a Guru, either longing for self-realization or to realize some goal in life. He receives a mantra from his Guru. He tries sincerely to chant the mantra and perform spiritual practices in obedience to his Gurus instructions, with an understanding of its meaning and the universal principle underlying it. He chants it with pure motive, without fail, and in accordance with the rules set down.
His desires, both aihikam (pertaining to this world, earthly pleasures) and aamushmikam (pertaining to the other world, salvation) will be granted. We might pray for a cure from a chronic disease. We might pray for an end to sorrow. The ultimate goal for everybody is an end to all sorrow. This is the reason why we accept a mantra and chant it regularly, whether it is Hrimkara mantra or not.
Devi is the flower-laden branches of the tree of “Hrimkara”. We do not know how to cross over this ocean of samsara. We are standing on the bank of a river longing to cross over to the other side. Wooden boats carry us across the river, to reach the opposite bank. This is what we call a “Thaaraka Mantra”, The mantra comparable to a boat that will carry us.
Across the ocean of Samsara and deliver us from the cycle of birth and rebirth. “Mantra Sadhana”, chanting the mantra in the prescribed manner and obeying the words of the Guru, helps us to cross over. If Upasana, or worship, is the tree, then Devi is the flower-laden bough of the tree of worship. Every day, whenever we see flowers, the Lalitha Trishathi reminds us that they are the forms of Devi and gives us the reassurance of reaching the goal.
The next three mantras are hrīṁkāra mūrtti – hrīṁ-kāra saudhaśr̥ṁga kapōtikā – hrīṁkāra dugdhābdhi sudhā
Devi is the indweller in the three qualities of Sattva, Rajas, and Tamas and pure intelligence beyond these three qualities. The form of Devi is composed of the three qualities and is also pure intelligence, the eternal indestructible consciousness that is beyond logic and perception. This is the meaning of the mantra
Om hrīṁkāra mūrttyai namaḥ
(who is the personified by bija hrim; the fifteenth and last letter of the panchadasakshari manthra)
The next mantra is
Om hrīṁ-kāra saudhaśr̥ṁga kapōtikāyai namaḥ
(who is the pigeon who lives on the top of the palace called Hrim)
A picture upholds before our eyes. We see the highest tower of a magnificent palace. A bird sits on the highest point of the tower, eyes half-closed in serene solitude. The bird is totally relaxed. This is the emotion that the picture evokes and imparts to us. The kings who wish for rest and quietness usually move to the upper reaches of the palace on a full moon night. They relax in the luminous glow of the moonlight as they enjoy the peace of the night.
In the same manner, the initial phases of spiritual practices are very intense. When the noble qualities of spiritual aspirants strengthen as a result of disciplined and constant practice, they reach the heights. They become aware of the presence of Devi, near them. They stay there immersed in meditation.
They meditate, with half-closed eyes, like a bird that even with eyes open is always alert to its inner world. They look inside themselves, sitting with half-closed eyes. The bird is absorbed in the bliss of the realized Self. It is standing with eyes veiled in rapture.
In the same manner the mind of the spiritual practitioner raises up, freeing itself from the turbulent emotions of desire and anger and reaches the heights where it experiences restful bliss. The sign of this is the mantra “hrīṁ-kāra saudhaśr̥ṁga kapōtikā”.
Here intense spiritual practice is represented as the palace and Devi is represented as the lovely bird residing at the pinnacle, standing motionless and absorbed in the bliss of the Self. This is the meaning of the mantra “hrīṁ-kāra saudhaśr̥ṁga kapōtikā”. We are looking into the meanings of the various mantras of the most ideal “Lalitha Sahasranama”. We shall hear more about the glorious attributes of Devi in the coming episodes.