ഹ്രീം – ബീജാക്ഷരം (ലളിതാ ത്രിശതി 217 – 218) Hrīm – The Sacred Syllable (Lalita Trishati)

The next two mantras are
Om hrīṁkārakandarā siṁhyai namaḥ
(who is the lioness living in the cave called Hrim)
Om hrīṁkārāṁbhōja bhr̥ṁgikāyai namaḥ
(who is the bee playing in the lotus flower called Hrim)

A possible explanation for the mantra hrīṁkārakandarā siṁhi can be as follows, There is a cave on top of a mountain. There is a cave on top of the Himalayas. Devi is the lioness whose den is the cave. Usually, people do not climb up to the top of the mountains.

Even if they do, if they spy a cave they will never enter it. This is a hint that people who are immersed in worldly affairs do not enter the spiritual path. Mountaineers who take up the risky climb, are very rare. Of those brave souls who reach the top of the mountains, only a very few venture inside any caves that they might see.

This is because they do not want to encounter any wild and carnivorous animals that might inhabit the cave. Animals, who know that it is the den of the lioness, stay away from their surroundings.

Elephants, strong and powerful, might venture near. But they will meet their death at the hands of the lioness. It is said that the lioness will take the pearls that are to be found inside the head of noble elephants.

bhajanti tvāṃ dhanyāḥ katichana chidānanda-laharīm
Fortunate are those few, who worship Thee, the inundation of Bliss-Consciousness – Soundarya Lahari 8

To make the comparison, not many people devote themselves exclusively to realize the universal truth, that is the divine consciousness embodied as Parashakthi, who is the reason and the foundation of this universe. It is very rare that people go mountaineering, climb to the top, and with great courage enter alien caves.

It is only through “abhyāsātiśaya jñātā (who is known only through the strenuous practice of spiritual discipline)”- (990).

Devi is the lioness whose abode is the cave on the peak of the perilous mountain. It is almost impossible, and it is extremely difficult to approach Devi. We chant “Durgama”, “Durga” (189,190). She can be approached only with extreme effort. “Sulabhagatihi” (683) She who can be attained through an easy and brilliant path.

ābāla gopa viditā (who is known well by all)” (994)
She can be known with ease by small children and cowherds. A high level of education or Scholarship in Sanskrit and the scriptural sciences or Vedas are not essential to attain Devi. Devi is Lalitha. (The pleasant and playful one.) But even then, it is foolish to think that Devi can be attained by those who live ordinary lives.

hrīṁkārakandarā siṁhi” Devi is the lioness whose abode is the cave of Hrim, who lives inside the cave of the intense spiritual practices. Devi is the lioness who can be attained only through intense spiritual practices.

The next mantra is hrīṁkārāṁbhōja bhr̥ṁgikā
Devi is the honey bee coming in search of the lotus that is the “Hrimkaram”.

The lotus is most beautiful and is filled with more honey than other flowers. Bees come in search of lotus flowers before flying off to look for honey in other places.

The lotus flower is the symbol of liberation, Ashtasiddhi (eight mystical perfections or divine powers) and Ashtaishwarya (the eight types of wealth.) Devi comes to this lotus flower. Devi comes in search of this lotus flower.

Spiritual aspirants who practice the “Hrimkara Sadhana” attain Devi with more ease than aspirants who follow other methods of spiritual practice. We Take refuge in god. God must also come in search of us.

We must become ideal spiritual practitioners so that we become beloved to god and god comes in search of us. We must become ideal spiritual practitioners so that we become beloved to God and God comes in search of us.

Self-realization or union with the universal being is possible for those who have ideal qualities. The Lotus has all such ideal qualities. The Lotus incorporates within itself the eight mystical perfections, the eight types of wealth, and the salvation of the self. Devi becomes drawn to such a flower.

Therefore, those who worship and continuously chant this mantra will effortlessly gain the merit needed for the blessings of Devi. Devi will come in search of them.

hrīṁkārāṁbhōja bhr̥ṁgikā” – She who can be attained effortlessly by intense spiritual practitioners, who possess ideal qualities. Those who worship the ‘Hrimkara Mantra’ gain Devi with more ease.

We are hearing the various explanations of the mantra. ‘Hrimkaryai Namaha’ in the Lalitha Sahasranama


ഹ്രീം – ബീജാക്ഷരം (ലളിതാ ത്രിശതി 209 – 214) Hrīm – The Sacred Syllable (209 to 214 in Lalita Trishati.)

We are listening to the commentary of the mantra
Om hrīmkāryai namaḥ (who is in the form of the syllable hrim.) in the Lalita Sahasranama.

We are looking into the mantras in the Lalitha Trishati that details the different aspects of this mantra. The next mantra in the Lalitha Trishathi is Om hrīṁkārakandāṁkurikāyai namaḥ (… who is the germinating tendril of the tuber called Hrim)

Devi is the sprout of “Hrimkara”. From the tuber root, sprouts two leaves on the slender stem. This is called the ‘ankuram’. It is this slender sprout that grows into a strong plant and a stout tree.

A tree grows strong branches and its branches bear fruits. It becomes an immense presence, giving shade and support to all. In the same manner, Devi is the seed and the sprout to this Universe.

We see the universe as “Many”. We see the roots, the trunk, branches, the fruits as Many and different from each other. But the source of all this is the seed and the sprout that is Devi.

The next mantras are
Om hrīṁkāradīr-ghikāhaṁsyai namaḥ
(who is she swan playing in the pond called Hrim)
Om hrīṁkārōdyānakēkinyai namaḥ
(who is the peahen playing in the garden of Hrim)

These mantras are also connected to natural sights. A lake in which we can see swans swimming. At times we can see a swan all by itself, in the lake. Devi is the lovely swan in the lake of Hrimkara. (hrīṁkāradīr-ghikāhaṁsi).

In the garden of Hrimkara Devi is the resplendent peacock (hrīṁkārōdyānakēkini). These mantras describe the happiness experienced by those who are enmeshed in worldly affairs when they can see a Mahatma. They have never before seen such a sight, the experience indefinable, sublime happiness when they meet Amma.

They have walked from morning to night on a barren road, hungry, thirsty and tired and then they spy a clear water lake. They rest by its side, drink the clear water, and happily watch the swans swimming regally in the lake. They feel rested and refreshed.

Swans live only in clear water lakes. Swans have another ability. When milk water is given to them, they will drink only the milk, and leave the water untouched. Life consists of the good and the bad, virtue, and vice.

We might, even though we might know it to be a vice, become enslaved to alcohol or some other ruinous habits. We lose our sense of discernment. Swans are a symbol of discernment.

A sincere spiritual practitioner must be able to eschew vice and embrace virtue. This is the lesson given to us by the Swan. In the manner that a tired traveler rests. And regain strength under the shelter of the shade of the tree, the darshan of Mahatma rejuvenates himself. When we take refuge in Parashakthi, we can regain happiness, as Devi uplifts us from the great sorrows of life.

We go in search of solitude in gardens when we long for some rest or relaxation from an unquiet mind. We see huge trees, creepers, and flowering bushes in a garden. We see green meadows. But the crowning glory of a garden is the presence of peacocks. The peacock travels among the trees and on the green meadows.

The Universe is made up of manifold manifestations of Devi. It is her energy that permeates everywhere. Devi compared to the peacock that roams free everywhere in the garden and adds beauty and brilliance by its presence.

Devi is the self that shines through every being and everything, she is the pure Self of the Universe. She is the beauty and cosmic power that engenders the universe. The two mantras direct us to think constantly of Parashakthi or the cosmic power behind this Universe.

The next two mantras of the Lalitha Trishathi are
Om hrīṁkārāraṇya hariṇyai namaḥ
(who is the doe (female deer) playing in the forest of Hrim)
Om hrīṁkārālavālavallyai namaḥ
(who is the ornamental climber in the flower bed of Hrim)

A forest is made of thousands of trees, creepers, bushes, plants, and animals. Initially, one is afraid to enter the forest. But being captivated by the beauty of the forest one ventures in. You feel safe at the entrance of the forest.

But as you venture into the deep and dark interiors, suddenly you become aware of your aloneness, of the tigers, bears, and elephants that roam freely in the forest. Fear overtakes you.

In the same manner, initially, you hesitate to enter this world of illusions and delusions, then we slowly step in, we experience the ties of family, sorrow and happiness visit our lives and we become unable to free ourselves of our various bonds.

We feel as if we are trapped within a forest. If we are trapped within a forest and we come across a deer, our heart lightens up. The doe is traveling alone, it has beautiful eyes and a graceful figure and its peaceful presence assure us that no carnivorous animals are present in the vicinity and gives happiness to our heart, in the forest of the world.

Devi is the doe in the forest of “Hrimkaram”. This mantra advises those who are trapped in the worldly life, to take refuge in Devi. We shall hear the glorious attributes of Devi, in further classes.


ഹ്രീം – ബീജാക്ഷരം (ലളിതാ ത്രിശതി 205 – 208) Hrīm – The Sacred Syllable (205 to 208 in