Tag: ബീജാക്ഷരം

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

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.

We were seeing the meaning of the mantra
Om hrīṁ kāryai namaḥ
(who is in the form of the syllable hrim.)
We were discussing the connected mantras in Lalita Trisati related to hrīṅ kāryai namaḥ and continuing with

Om hrīṁkārakuṇḍāgni śikhāyai namaḥ
(who is the flame of the fireplace (homa kundam) called hrim)

The most important part of the fire offering happens in the sikha (the top of the flame). The fire should be live without smoke and the tip of the flame is where the offerings are made. If the fire is not continuous or smoky it is not considered as auspicious.

Devi is compared to the most important part of the offering as the flame. This means Devi is the central aspect of the hrimkara japa sadhana. If we are chanting this by remembering Her form, it will brant us both materialistic and spiritual well-being. This is what this mantra signifies.

The next 3 mantras are familiar to us as see those in nature

Om hrīṁkāra śaśicandrikāyai namaḥ
(who is the nectar-like rays of the light of the moon called Hrim)

A person who is tired of his day’s activities, who is exhausted and worried is relieved at the sight of a soothing full moon. In a similar way, people who are delved into sadhana of chanting Her names, are relieved from worldly sorrows. Like a joyful spring after the hot summer. The chanting of a mantra received from their Guru will bestow happiness and contentment. It is like the soothing rays of the full moon.

The next mantra is Om hrīṁkāra bhāskararucayē namaḥ
(who is the luster and brightness in the sun called Hrim)

Ruchi in Sanskrit has two meanings. One is taste and another meaning is brightness. Like the clouds that clouts the Sun, the ever-shining knowledge within us are blocked by our ignorance. To understand that knowledge within us we don’t need any other knowledge as it is self-effulgent. But it is hindered by the clouds of our ignorance.

The chanting of mantras continuously and contemplating the spiritual principles will help us to remove the darkness of ignorance and reveal the light of knowledge. This highlights the importance of Sadhana and the Mantra Japa. This mantra helps us to remind that principle whenever we see the natural elements.

The next mantra is Om hrīṁkārāṁbhōdacañcalāyai namaḥ
(who is the lightning in the black clouds called Hrim)

Ambhodam is thunder clouds, cancalam is the lightning. When it rains, we see the clouds when the lighting struck. It is the lighting that shows the presence of clouds. In the same way in this materialistic world, we are unable to decipher the principle of Devi.

Devi is the foundational principle of this entire. The universe and She is the lightning or the light that shines everything else in this universe. Devi is the prime object of contemplation in the path of hrimkara sadhana.

Whenever we see the sun, moon, rain clouds, lightning, these mantras helps us to remember Mother.

carācarātmikā-sarva lokeśi-viśva dhāriṇi, all these mantras of Lalita Sahasranama reminds us She is pervading in the entire universe.

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.

We were discussing the mantra, om hrīmkāryai namaḥ
We already said that in Lalita Trishati the mantras from 80 to 100 are about ‘hrīm’.

The following are the mantras – hrīṁkāra rūpā – hrīṁkāra nilayā – hrīṁpadapriyā – hrīṁkāra bījā – hrīṁkāramantrā – hrīṁkāralakṣaṇā – hrīṁkārajapa suprītā – hrīṁmati – hrīṁvibhūṣaṇā – hrīṁśīlā – hrīṁpadārādhyā -hrīṁgarbhā – hrīṁpadābhidhā – hrīṁkāravācyā – hrīṁkāra pūjyā – hrīṁkāra pīṭhikā – hrīṁkāra vēdyā – hrīṁkāra cintyā – hrīṁ – hrīṁśarīriṇi. These are the 20 mantras from 80 to 100 in Lalita Trishati.

Now we will discuss very briefly the meaning of these 20 mantras. The first mantra among these is “hrīṁkāra rūpā”. Hrim is the 5th seed syllable of the Pancha Dashakshari mantra (mantra with 15 syllables). The meaning of the mantra is – ‘Hrim’ is one of the forms of the Divine Mother.

The next mantra is “hrīṁkāra nilayā”, which means that the abode of the Divine Mother is ‘Hrim’. During the day time, we go out to work or to some other place. Where ever we go, we come back home for rest. We get peace when we come back home. Like that the abode of Devine mother is always Hrim.

The next mantra “hrīṁpadapriyā” – Devine mother Loves those who chant this mantra knowingly or unknowingly. The Devine mother loves this term Hrim. It can be also interpreted as the ultimate position, the most exalted state of liberation. The state of Hrim is liberation and the Devine Mother loves those who try to attain that.

The mantra that comes after this is hrīṁkāra bījā – The seed of the big Peepal tree is very small. From such a small seed grows the big tree with its trunk, branches, roots, and fruits. Many birds rest in that tree. The big tree exists in the small seed. Like that the whole universe exists in the mantra ‘Hrim’. The Divine Mother is “hrīṁkāra bījā”.

The next mantra is “hrīṁkāramantrā”. It is enough to chant just this mantra ‘Hrim’. This “hrīṁkāramantrā” protects those who meditate on it. Hrim Kara is the characteristic feature of the Divine Mother. As discussed earlier there are four syllables in hrīṁ – h, r, i, m.

The mantra denotes the trinities of Brahma, Vishnu, Maheshwara, and the most exalted Devine Mother, and the cosmos which is the aggregate of three qualities, followed by that which transcends all these – The Self. We can say that if ever there is any characteristic feature for the Divine Mother it is Hrim.

The mantra “hrīṁkārajapa suprītā”- The Devine Mother is very much pleased with those who do their spiritual practices systematically and those who practice the chanting of ‘Hrim’ considering it as the Divine Mother.

The mantra “hrīṁvibhūṣaṇā” – If we describe someone as wearing a necklace or earring, we will have a picture of that person in our mind. Like that the whole universe is the Divine Mother’s adornments.

The Shakta Philosophy says that the Divine Mother who has no name or form has evolved as the universe with names and forms. It doesn’t deny the universe saying that it is all Maya, illusion. In Shakta Philosophy everything has its significance saying that the entire universe is the manifestation of the Divine Mother.

The meaning of the mantra “hrīṁvibhūṣaṇā” is that all animate beings and inanimate things in the universe are the decorations of the Divine Mother. When we understand that these animate beings and the inanimate things are the ornaments of the Divine Mother, we will never hate anything in this universe.

The next mantra is “hrīṁśīlā”. The trinities are mentioned here. Here creation, preservation, and destruction are happening without any break. That is Divine Mother’s deed. The mantra “hrīṁśīlā” denotes the Divine Mother’s action of creation, preservation, and destruction.

The next mantra is “hrīṁpadārādhyā”. The Divine Mother is glorified by all those who worship this mantra. They chant the mantra with the Goddess in their hearts.

“hrīṁgar-bhā” is the next mantra. The whole universe is in the womb of the Divine Mother. She is the cause of creation, preservation, and destruction. Thus this mantra is very suitable for her.

“hrīṁpadābhidhā” – The Divine Mother is indicated with the word Hrim. “hrīṁkāravācyā” – The meaning of the word Hrim is Divine Mother. “hrīṁkāra pūjyā” – The Devine Mother is to be worshipped with Hrim.

“hrīṁkāra pīṭhikā” – The Goddess sits in the seat called Hrim. “hrīṁkāra cintyā” – The Divine Mother is to be meditated as Hrim. “hrīm” – The Divine Mother is addressed as Hrim. “hrīṁśarīriṇī” – The body of the Divine Mother is Hrim. These are very brief meaning of the Hrim mantras.

There are five seed syllables, Hrim, Shrim, Klim, etc which are called Pancha Pranava mantras. The Divine Mother is worshipped with all these.

The Hrim mantra is also the combination of Shiva and Shakti. Hrim is also considered as the combination of knowledge and ignorance. Thus this mantra “om hrīmkāryai namaḥ”. LalitaSahasranama explains to us the importance of mantra worship.

Mantra Chanting is an important topic in Sri Lalita Sahasranama. So far we have discussed the creation and evolution (of an individual soul), the relevance of Vedas and Agamas, Dharma (righteous deeds) and the goal of life which is liberation. Chanting mantra as a spiritual practice is most essential for the evolution of an individual soul.

Worship helps you to attain liberation very fast, and chanting mantra is most suitable for that. In the 1000 names of the Divine Mother this is mentioned briefly in the mantras like “hrīmkārī, hrīmatī” etc.

For a spiritual practitioner material possessions are not important. His wealth is his mantra. He gains as much as he chants his mantra. It never goes in vain. So we will discuss that in detail here. There is a mantra in Lalita Sahasranama

om hrīmkāryai namaḥ
(who is in the form of the syllable hrim.)

This mantra is also there in many other hymns. Like ‘Hrimkara Mantrojwala’ in the hymn Meenakshi Pancharatna. This is discussed in more detail in Lalita Trishati. Lalitha Trishati is the 300 names of the Divine Mother. In those three hundred names 60 mantras are about the syllable ‘Hrim’.

In the first 100 names, the mantras from 80 to 100 is about the mantra ‘Hrim’. After that mantras from 200 to 220, and the last 280 to 300 are about ‘Hrim’ mantra. So mantras from 80 to 100, 200 to 220 and 280 to 300 are about ‘Hrim’. From this we can understand the importance of this mantra.

‘Hrim’ is the fifth syllable in the form of worship called Sri Vidya. So this mantra is present in Sri Vidya also. We can see in various temples that this mantra is inscribed like ‘Om Hrim Parashakthyai Namaha’ or ‘Om Hrim Namah Shivaya’. The relevance of Lalita Sahasranama is that many mantras from this hymn are used by spiritual masters for initiating their disciples.

Another meaning of the word ‘Hrim’ is shame. Dignified people will surely feel ashamed if they knowingly did something that they should not do. Because of this feeling of shame we understand our mistakes and would never repeat them. This is one meaning of the word ‘Hrim’.

In the mantra ‘Hrim’, there are 3 notes – ‘h, r, i’ followed by ‘m’. All these seed letters include in the mantra. In general, these syllables denote the three qualities of Sattva, Rajas and Tamas followed by that which transcends all these – The Self.

The mantra also denotes the principles of Brahma, Vishnu, Maheshwara and the most exalted Divine Mother and creation, preservation, destruction and Pure Consciousness. Thus these seed syllables are very meaningful.

We must not think that these syllables are meaningless sounds. All the seed syllables have particular meaning. Suppose we take some medicine. The doctor prescribes some medicine. We do not care about components of the concoction. We take it as prescribed by the doctor. And we surely have its benefits.

Like that we receive mantra from the Guru and we practice it as instructed by the Guru. The guru explains the meaning of the mantra and how to practice it. Because the guru is so pure we also receive a fraction of their immense energy.

Those who practice the chanting of mantra will be able to attain liberation in this life itself. Thus this mantra teaches us the importance of the practice of mantra. This mantra – Om Hrimkaryai namah of Lalita Sahasranama helps us to understand the importance of chanting mantra.

By the spiritual practice of the mantra we are freed from all types of fears. Fear here means worldly fear. Chanting mantra relieves us from the distress of worldly life. At the same time, it releases us from the cycle of life and death. It is also said that whoever sings its glory are freed from worldly pains.

Amma gives a beautiful example. We write a notice on the wall, “Stick no bills”. This one sentence written on the wall keeps the rest of the wall without any writing. Like that, we receive a mantra and chant it. We meditate on its meaning.

This thousand Names of the Divine Mother is a garland of mantras. Different names are given as per the letters of the mantra. Spiritual practices of goddess are called ‘Vidya’. When it is more than 24 letters it is called a chain of mantras. This thousand names of Divine Mother are a chain of mantras.

We chant it, meditate on its meaning. Because of this we are relieved from worldly fears. Even if we know that we have Amma’s blessings. Amma will always protect us, mantras liberate us from this world. This mantra, ‘om hrīmkāryai namaḥ’ helps us to proceed in the spiritual practice.

To Be Continued……