We were discussing on the commentary to the mantra
Om hrīmkāryai namaḥ
(who is in the form of the syllable hrim.)
In Lalita Trisati, the syllable hrim is used in 60 different ways and we started seeing a brief commentary on those mantras. Earlier we discussed on 80-100 mantras from Trisati. Now we will see the mantras 200-220 from Lalita Trisati.
The next three mantras are
Om hrīṁkāriṇyai namaḥ
(… who is the personified by the bija ‘Hrim’; the eleventh letter of the panchadasakshari mantra)
Om hrīṁkārādyāyai namaḥ
(… who is the origin of Hrim and Om)
Om hrīṁmaddhyāyai namaḥ
(… who is in the midst of Hrim)
hrīṁkāriṇi means one who created the bija mantra hrim. These mantras are not created to exhibit the Sanskrit prowess by the sages, rishis are said to be the seers of the mantras, not the creators. Certain aspects of rituals and sadhana are created, for example, Kadi Vidya and Hadi Vidya in Shakta tradition is attributed to Kamadeva & Lopamudra respectively.
In reality, all the mantras have originated from the pure consciousness that is Devi. Hence Devi is hrīṁkāriṇi and hrīṁkārādyā. Hrīṁmaddhyā also means that this syllable, Hrim is at the center of everything.
Objects in this universe are of two types, one being made of pure energy and the other made of the five elements. Supreme Consciousness, Devi is considered as the primordial cause of these two classes. In Tarkka Shasthra, there are two causes described, 1. Upaadaana Kaaranam, 2. Nimitta Kaaranam.
Upaadaana Kaaranam means, for example, mud and a mud pot. Without mud, a mud-pot cannot exist. Without the thread, a cloth cannot exist. Without gold, ornaments cannot exit. In a similar way, this universe cannot exist without Devi.
Nimitta Kaaranam is, the one who makes the ornaments or furniture, lie black-smith, carpenters etc. That is also Devi as She is creatrix. Hence it is said that there is nothing other than Devi in this universe. She is both the Nimitta & the Upaadaana.
So, hrīṁmaddhyā denotes that Devi is at the center of everything, the cause of the universe. From the next mantra onwards in Lalita Trishati, there are beautiful 36 examples being described.
The natural forces that we see in our daily lives like rain, moonlight, cyclones, sunrise & set, wild animals in the forest, whatever we see around, the following mantras reminds us that all these are nothing but Devi’s various manifestations.
The next mantra is Om hrīṁśikhāmaṇayē namaḥ
(… who wears hrim in her head as ornament)
We wear many kinds of ornaments and among the parts of our body, the head is considered as the most important as it is the seat of vision, taste, hearing, and intellect. Hastasya Bhooshanam Daanam, means, for the hands, the beauty comes from doing charity & serving others and not by wearing any ornaments.
In a similar way it is through the senses on our head we perceive this universe and our thoughts take place. Hence the ornament worn on the head is very important. Devi wears a beautiful crown on Her head and on that crown is the most valuable jewel (Choodamani).
Hence hrīṁśikhāmaṇi means, hrim is the most important among other mantras. It is like the jewel on the crown. We are seeing those part that explains about the importance of practice of mantra.
We are discussing the meaning of the mantra Om hrīmkāryai namaḥ from Lalita Sahasranama. This entire part depicts the importance of Hrimkara mantra and it’s practice. This is expanded to 60 mantras in Lalita Trishati. These can be considered as the commentary for the Hrim syllable. We have seen a brief meaning of a few of those mantras.
The next mantra is
Om hrīṁkārakuṇḍāgni śikhāyai namaḥ
(… who is the flame of the fire place (homa kundam) called hrim)
The fire oblations (homa) begins with the construction of the fire pit (homa kunda). Cleaning the space, building-up the homa kundam in the most revered way. Using the right and auspicious materials to perform the oblations. Using the right chanting of mantras and offering the sacrifices. All these lead to the said benefits of the homa.