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O Jaataveda, bring Sri Lakshmi to me, thatLakshmi who has a golden complexion, who isbeautiful like the female deer, who shines like themoon 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 andGoddesses are propitiated by means of fire-sacrifice.Hence, though the deity referred to here is indeedLakshmi, the prayer is to Agni. The Bija, Shakti andKilaka of this mantra are respectively, Shreem, Hrimand Klim. The deities are Jaatavedaagni, Agni Durgaand Mahalakshmi. The word Jaataveda hasvarious meanings. Some relevant meanings arelisted here:

The Mahabharata says, VedaaH tvadartham

JaataaH (231,41) the Vedas are born for you! Thatgreat Purusha for whom the Vedas originated is saidto be Jaataveda. All Vedic mantras are invocation ofdeities. Ordinary mortals, having their consciousnessfixed in the earthly planes, cannot comprehend thedivine forms of these deities. Thus all of them arevisualized through the medium of Agni or sacrificialfire. The offerings to the various deities are offered to

this sacred Agni. It is believed that Agni carries theofferings (Havis) to the respective deities. HenceAgni is called Havyavaahana or the vehicle of Havis.

The word Veda, which arises from the rootVid (which means to know) means consciousness

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or Prajnaa. The being in which this consciousness hasmanifested completely is called Jaataveda. The onewho knows everything is called Jaataveda.

Veda also means Shastra or scripture. Shastrameans to command or order. Vedas are calledPrabhusammita because they list the eternalcommands of the great being, Parabrahman. Allreligious rules and regulations have their roots in theVedas. The Vedas have Yagna (fire-sacrifice) as theirvery foundation. Yagna is possible only through Agni.

Thus Agni or Yagna Purusha is called Shastra yoni or

the origin for all scriptural injunctions. That greatbeing who makes the execution of the Vedic dutiespossible is called Jaataveda.

Vedas assign karma (action) and Karma-phala(the resulting fruit). Men perform Yagna for obtainingits lucrative Phala. This phala is compared to moneyor gold. The lord through the agency of Agni grants

the fruits of ones actions. Thus, Jaataveda is thatgreat being who grants the fruits of the karmacommitted, as per the regulations revealed in theVedas.

Thus the word Jaataveda has all thesemeanings. This great Jaataveda Agni is frequentlyreferred to as Yagna Narayana, because the

scriptures assign the authority over Yagnas to LordVishnu. If one has to invite Sri Lakshmi, it can bepossible only by requesting her divine consort,Narayana, referred here as Jaataveda Agni. Thisclaim is supported by the Sruti, Yajno vai VishnuH(Taittareeya Samhita 1,7,4). Similarly Yagna

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Purusha is also seen as Lord Rudra, Agnistu RudraEva. His wife Uma indeed is the Shree whose graceis sought in this verse.

Lakshmi means the one who has a mark or asign. Yaaskara Nirukta says, Lakshmi represents allthose signs of happiness and welfare that a mandesires. The word Lakshmi arises out of the dhatuLash which means to obtain. Thus Lakshmi meansto obtain the signs of happiness like wealth,prosperity and knowledge, which she represents byher very nature.

Poetic hearts have always identified Lakshmiwith the lotus flower. The Dhyana Shloka (meditationverse) of Sri Mahalakshmi describes her like this, Amala kamala Samsthaa Residing in a whitestainless lotus. She holds lotuses in her hands andsports a garland of lotuses. The mandala used toworship Sridevi is also called Padma mandala. The

reference here is actually to the six yogic Chakras inthe human body. The goddess Shree, as the greatKundalini Shakti, resides in these lotuses.

The word Lakshmi can also be derived fromthe roots La which means to give and Kshipwhich means to inspire. Thus Lakshmi means theone who gives us the wealth of knowledge that

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

Ma Aavaha this means please send her tome or invite her to me. This request goes to Agni,who is actually none other than Sri Narayana. Only

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the great Lord has the capacity to grant eternalwealth of the knowledge of Self, called Shree. In another sense, by performing Vedic sacrifices, oneseeks to draw the attention of Lakshmi.

Hiranya means gold. It literally means toshine or to steal. Gold steals the hearts of men byvirtue of its luster and worth. Gold is named as theking of all metals. Other minerals are calledParthiva (of the nature of earth) whereas gold iscalled Taijasa (of the nature of light or fire). Hencegold is undoubtedly superior to all other metals.

Similarly, Sridevi shines brightly amidst all otherGods and Goddesses, who appear dim in front of her.

This speaks of the Vimarsha aspect of Sridevi, whichis the sole cause for the appearance of this universe.When everything shines because of her own light,how can anything brighter than Her Exist? Alsobecause she is the Shakti of Agni or Vishnu, it is butnatural for her to have a golden luster.

Harini in a literal sense means a female deer. Itis seen in the Puranas that Lakshmi once came toearth assuming the form of a female deer. Deer alsosignifies attraction and beauty, both of which are theinherent qualities of Sridevi. However, a deer isextremely fast and to catch hold of it requires greatstrength and determination. Similarly to achieve

wealth one needs to work hard and overcome theeffects of past Karmas. On a higher level, one canachieve the knowledge of the Self, which is thegreatest of the treasures, only by constant Sadhanaand contemplation on the self.

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The Brahma Vaivarta Purana speaks of theincident of the destruction of Dakshas Yagna byShiva. Seeing the terrible Mahakala form of Shiva,

Yagna Purusha assumed the form of a deer and

began to run. However Rudra, within no time caughthold of the deer in his palms. Yagna Purusha is theNirguna Parabrahman, which indicates Vishnu. Theform of the deer that he assumed refers of hisVaishnavi Shakti, which is Lakshmi. Also.Mahabharata calls Vishnu by the name Harina(13,17,119). His eternal consort Lakshmi thusbecomes Harini. Sridevi is also called Harini because

she has a golden yellow luster. Devi is referred to asHaridraabhaa (having a turmeric like complexion) invarious Puranas and tantras. Bhagavata Purana evenspeaks of the Haridraa Gauri vrata where Sridevi isworshipped in an image made of turmeric. Thisassociation of Sridevi with turmeric also earns herthe name Harini.

Sridevi is described as Suvarnarajatasrajaam .Sraja means a garland or a necklace. The goddessis wearing a necklace made of gold and silver. Now,we said before that Sridevi wears a garland oflotuses, so shouldnt this sound contradictory. No!Because a tender lotus has a natural golden glow aswell as a silvery tinge of white. Thus, this again maymean 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 thehelm of all affairs, concerning both the animatecreation as well as the inanimate forces of nature.Here Suvarna represents the vowels and Rajatarepresents the consonants. Thus the goddess wears

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a Matrika Mala, the garland of letters. Now, the entirecreation, according to Shabda Vaada, arises out ofsound. Thus, Sridevi is the MahaYoni from which theuniverse takes birth. She is also the origin and

essence of all mantras, which are but permutationsand combinations of these Matrika letters.

Chandraam The word Chandra originatesfrom the root chadi. This means to cause freshnessor happiness (Aahlaada) or to shine. Because Sridevishines like the moon, she is called Chandraa. In thesame way as the moon causes delight to one and all,

Sridevi also brings tremendous delight to all thosewho see her from in their inner hearts. The physicalmoon causes delight to the physical eyes whereasSridevi brings immense pleasure to the inner-eyes.Moon always forms a prominent ornament in mostforms of Sridevi. The Tithi Nityaa worship in Srichakrafollows the pattern of Chandra Kalaa or the lunardigits. Srividya is referred to as Chadra Vidya or

Chandrakalaa Vidya in various scriptures. Also, oneform of Srividya is known to have Chandra as itsRishi (seer). The Ayushkara Prayoga of theKalpasutras prescribes meditation on Sridevi in thelunar disc.

HiraNmayiim Hiranya means gold. Much hasbeen told about this already. By adding to this root, a

pratyaya called mayat, we obtain the wordHiranmayi. This pratyaya gives the word twomeanings by the way of Praachuryaartha andVikaaraartha. Since Sridevi has similar qualities asthat of the gold, she is seen as Hiranyaswaroopini.

This is the Praachuryaartha. Also because Sridevi is

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having a golden complexion, she seems to be madeof gold i.e. Hiranyavigrahaa. This is the Vikaaraartha.

Hiranya also means sacred (pavitram vai

hiranyam). That is, the great goddess who is freefrom all limitations and boundaries of name, formand space, transforms herself so as to become theefficient cause of this universe. Though she iswithout a form, she assumes multitudes of forms andshines in the hearts of the devoted, with a goldenluster. She is thus referred to as Hiranmayii. Thistransformation (PariNaama) is indicated by Hiranya,

which has to undergo a lot of processing before itobtains its luster and brightness. Shiva is calledHiranyaretasa. Here, Hiranya means Prakriti ornature 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 asHiranmayee.

The viniyoga or the ritualistic application ofthis mantra has three forms: Adibhautika, Adidaivikaand Aadhyaatmika. These three refer to fire-god, sun& moon and the Self as the respective deities of thethree Viniyogas. The first involves using the mantrawith a swaahaa added at the end and offering gheeinto sacrificial fire. The second involves meditating

on Sridevi in the lunar disc. The third involvesworshipping the goddess, as ones own self withPraanaagnihotra.

Maharshi Agastya describes thus, The intellect inthe mind, the light in the sun, the shine in the moon,

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the luster in the gold, the butter in milk, all these areforms of Sri Mahalakshmi.

The meditation verse for this mantra is asfollows:

O Jaataveda, invoke that Lakshmi (to/in me) who isAnapagaamini (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 theprevious mantra. However, here Sridevi is given anadditional adjective, Anapagaamini. This refers toLakshmi who shall stably reside in the Sadhakawithout deserting him for another person. Gold

represents Sthaavara (immovable or inanimate)wealth whereas cows, horses and men represent

Jangama (movable or animate) wealth. By Sridevisgrace, one obtains both these forms of wealth. Themen that this mantra speaks of, include children,friends, servants and family(putramitradaasabhootaan Saayana Bhaashya). It issaid in Raajyalakshmi Hridayam that the attendants

or followers of Sridevi are cows, horses andelephants. Thus, it becomes evident that with Herarrival, the attendants also follow and reside foreverin the Sadhaka. Cow represents Satva, horse rajasand elephant Tamas. Sridevi, attended by thesethree Gunas, is however beyond all the three, she is

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Trigunaateeta. Depending on his own quality, theSadhaka sees Sridevi in one of these Guna forms.

This mantra also has Jaataveda as its Rishi. The

meter for this mantra is Anushtup. The presidingdeity is Sri Rajyalakshmi. Her Dhyana Shloka is asfollows:

I invoke Sri Lakshmi, who has a line of horses in herfront, a series of chariots in the middle, who is beingawakened by the trumpeting of elephants, who isdivinely resplendent. May that goddess, who is theMother, grace me with her presence.

This mantra presents the picture ofthe joyous arrival of Sridevi to the Sadhaka. A line ofhorses leads her procession. Then follows herbeautiful chariot. Behind Her, one sees a herd ofelephants, loudly making a trumpet-like noise. Or thismeans that Sridevi is arriving in a chariot driven byhorses. In the previous two verses, the Sadhaka

requested Jaataveda to bring Sridevi to him. As aresult of his prayers, Lakshmi is being brought to theSadhaka, as described in this Rik. Knowing thatSridevi is approaching him, the Sadhaka furtherrequests her to come directly to him. The wordUpahwaye means inviting Sridevi to come near

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oneself. Further, devii maa jushataam means maythe great goddess come to me or near me. Here theword Maa may not be looked upon as just theChaandasa Prayoga of the word Maam, which

means my. It also means mother. The Sadhakahas to find some relation to associate himself withSridevi, 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 recognizeher as his mother.

The horses, which lead Sridevis procession,

represent the senses (Indriyas) of man (Indriyaanihayaan aahuH). Ratha (chariot) is the body of theSadhaka (shariiram rathameva tu). The presence ofSridevi in the chariot indicates her residence in thecenter of ones heart or in the center of ones verybeing. Thus, she is recognized here as ones veryself. Speaking in terms of Yoga, the noise of theelephant indicates the awakening of Kundalini. Many

Yogis experience this noise with the awakening andascent of Kundalini Shakti.

Sri means Shrayaniiyaa one in whom everone seeks refuge. The word Devi arises from thedhatu div which means to shine or to play.Because of Her shining presence in the Sadhaka, hebecomes aware of anything and everything. Even the

basic awareness of Aham (I) and Idam (this) isbecause of her presence as the Vimarsha Shakti. Theentire world is her play or Leelaa, as said in theBrahma sutras (Lokavattu leelaa kaivalyam). Thusshe is rightly called Devi. She is called Sridevi alsobecause she is ever immersed in a cosmic play along

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with Vishnu, who is represented by the word Sri,meaning auspiciousness. She is thus the MoolaPrakriti or the primal nature, never separate from thePurusha.

The Rishi of this Rik is Ananda, and the metreis Anushtup. The presiding deity is Sri Lakshmi. U isthe Bija, ta is the Shakti and Shriim is the Kilaka.

The Dhyana Shloka is as follows:

I invite that Lakshmi to me who is of the form of thesupreme Brahman, who has a smiling face, who has

a golden luster, who is compassionate, who isburning-bright, who is ever satisfied and satisfying,who is residing in the lotus and who has a lotus-likeruddy complexion.

Kaam is a name of the supreme Brahman (kaiti brahmaNo naama). The identity of Sridevi withParabrahman, which was hinted at in the previous

mantras, is explicitly declared here. By calling herBrahman, she is described as beyond the reach ofthoughts and words (vaangmanaso ragocharaa). Sheis also understood be having Durniruupaswaroopaa- it is impossible to comprehend orillustrate her true form by words or description. Here,

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a syllable of the sacred Srividya Mahamantra isencoded.

The word Sosmitaa may be broken into three

as follows, Sa U smitaam. Sa means with. Urepresents flow. Smita means smile. Thus Sridevi isdescribed as having a smile from which a beatificsmile flows out into the hearts of the Sadhaka, fillinghim with indescribable joy. The normal laugh of theliving beings is said to be Praakrita or incidental.Depending on circumstances, it varies. It may be asmile, guffaw or laughter. However, the smile of

Sridevi is the mark of the bliss or Ananda aspect ofthe Brahman. This is eternal and transcendent. Thissmile holds in itself, the grace of the Brahman,responsible for the appearance of the entire visibleuniverse. These two words Kaam sosmitaam haveto be read together to comprehend the abovemeaning.

Hiranya praakaaraam Praakaara is theChaandasa Prayoga of Prakara, which means type orvariety. Thus, this may indicate type, color, form orshape. In this sense, Sridevi has a beautiful form orcomplexion that is comparable to Hiranya or gold.Praakaara also means a wall, fortress or anenclosure. It indicates a protective covering that isused to safeguard something very precious. This

means that Sridevi resides within a fortress of gold.Until one crosses over the boundaries of lust, greedand temptation, represented by the golden fortress,by eliminating their very cause, which is duality, oneattains Sridevi. Ishavasyopanishat says that the formof Brahman is hidden by a covering of gold

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(Hiranmayena patrena satyasyaapi hitam mukham).

Aardraa means wet, and this further hints atthe qualities of being in contact with water (Klinnaa)

and coolness (Shiitala). However, this word isfrequently used to indicate compassion. Thus, bycalling her Aardra, Sridevi is declared to becompassionate. Acharya has described Sridevi as thevery personification of compassion in various hymns.Also, some commentators point out that this wordindicates 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 thebirth star of Sri Lakshmi is Aardra, which incidentallyhappens to be the favorite star of Lord Shiva too. Thewetness spoken here also indicates the state ofKundalini Shakti soaked in Kulamrita, as described inthe Rudrayamala (Amritaardraam kuliinaam taamkundaliim samupaasmahe).

The word Jwalanti is used to indicate that Srideviis bright as the fire. She is the Moola Prakriti shiningin the hearts of all creatures. Sincere Sadhakasbehold her vision inside, just as one sees the brightsun 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 Brahmanwho is described to be Nityatripta (ever satisfied).Sridevi satisfies all beings by granting their worldlyrequests, and finally grants them liberation, by

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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 alsoappears to be of the same color as the lotus, due toreflection. She is the eternal Parabrahman free fromall Gunas or qualities. However, she acquires variousattributes or Gunas and appears as the SagunaBrahman to shower her grace on the less evolveddevotees, incapable of grasping the mighty truth ofNirguna Brahman. The scriptures recommend

worship of Sridevi with lotus flower because itrepresents purity, prosperity and beauty. All theseare also the qualities of Sridevi. Hence Lakshmi isseen as being non-different from the lotus. Herresidence is in the lotus hearts of the sincere and thedevoted.

The main aim of this mantra is to establish

Sridevi as being non-different from Parabrahman.Only when all senses and thoughts are clamed downby achieving a state of total satisfaction, does thelight of Brahman reveal itself, as ones own self. Thisstate of complete satisfaction can be achieved onlyby Sridevis grace. The words Ardra (wet) andJwalanti (burning) are contradictory according to thelaw of nature. What is wet cannot be burning.

However, Sridevi is beyond the limitations of naturesince Prakriti (as seen by the Sankhya theory)happens to be just an aspect or a part of hers. She isabove the Tatvas of Prakriti and Purusha. She is thetranscendent Sadakhya Tatva. Due to hercompassion towards her children, grace flows out

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spontaneously from her, into the hearts of theSadhaka. This lights up his entire being with theeffulgence of the supreme Brahman.

The Rishi of Rik is Ananda and the metre isBrihati. The presiding deity is Srilakshmi. The Bija isKaam, Hriim is the Shakti and Shriim is theKilaka. The meditation verse is as follows:

I seek refuge in Sri Lakshmi, who is beautiful like

the moon, who shines brightly in the world due to herfame, who is pleased with the Gods, who is generousand who is surrounded by lotus flowers. I seek you(Lakshmi) to get rid of my misfortune.

Chandra (moon) happens to be just a part ofSridevi. 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 titleChandrasahodari. Prabhaasa means to shinebetter and brighter. Since Sridevi is said to have thebrightness of crores of moons

(Kotichandraprakashe), this adjective becomesappropriate.

Yashasaa jwalantiim she is known to everyone due to her great fame. As we said before, she iscalled Sri because she is everyones refuge. There

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is no one who does not know her. Even the ignorantknow her as I or Aham. The same meaning isbrought out in the name Aabaalagopa viditaa in SriLalita 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, thatmakes her easily accessible to the devotees). Theseare the qualities that attract devotees to her.

Loke shriyam she is the great Sri, therefuge of all creatures in the fourteen worlds. All

creatures desire her. She is the hope, help, andhappiness of the world. she is the Praapya (the goal),Praapaka (the aspirant who attains the goal) and alsothe means to achieve the desired goal. She is bothSiddhi and Sadhana. Loka here also means Prakritimandala. This constitutes of the three Gunas andtwenty-four Tatvas, which are emanations from theMoola Prakriti or Sri. Because these are devoid of

consciousness, they are not self-acting and dependon Sridevi completely. Their existence and activity ispurely by the will of Sridevi. This great Moola Prakriti,responsible for the entire Prakriti mandala, thatconstitutes of the visual world or Loka is herebyidentified 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 ina state, predominated by Satva Guna. When Srideviappeared from the milky ocean, all the Gods praisedher with melodious hymns and offered their servicesto her. She was pleased with their devotion and

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granted them, all their desires. Jushtaa also meanswith or to combine with. As soon as Sridevimaterialized from the milky ocean, she entered theheart of the great Lord Narayana. This also earns

her the title of Devajushtaa (Devena HariNaa jushtaa Sri Guna ratna Kosha). The great Shakti Kundalini isin a state of slumber in the great ocean of milk calledthe Ksheera Sagara. After one gets over the poisonof Halahala called duality, individuality is lostcompletely in universal consciousness. Onceawakened by Gharshana (indicated by the Manthanaof the milky ocean), she can wait no more to unite

with her Lord, Paramashiva. The much-desired nectaris the boon of this eternal union of Shiva and Shakti.She is ever with her lord Parabrahman (Jushtaa), ashis inseparable chit Shakti.

Another adjective used in this context is,Udaaraa, indicating the unparalleled generosity ofSridevi. This word has several meanings like

Pragalbha (of infinite greatness) and Vistaara(spreading everywhere). One may consider thesequalities as being related to the fame of Sridevi thatwe spoke of earlier. They may also be considered asseparate adjectives. The worship offered to any Godor goddess, eventually reaches the Parabrahman orSridevi. There is no restriction on her generositytowards them just because they worship other

deities. It is through her powers, that the otherdeities grant boons to their own devotees, just as themoon reflects the Suns light. The other deities, likethe moon, appear to be self-luminous because ofSridevi. This further speaks of her generosity.

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Padmanemi Padma, although primarilymeans lotus, it also stands for Prapancha or theuniverse. Since Sridevi regulates (Niyama) theactivities of the universe, which is nothing but a

projection from her very own self, she is calledPadmanemi. Nemi also means to be surrounded.Sridevi is picturised as being surrounded by lotuses.Lotus signifies beauty, prosperity, purity andabundance, according to Lakshmi Rahasya Tantra.With Sridevi as the center of origin, all thesequalities, like rays of light, spread everywhere,bringing the light of happiness and knowledge to the

otherwise dark and gloomy world. she is said to bePadmanabhi or one with the lotus-navel. This isbecause the navel, according to yoga Shastra, is theplace from which most important Nadis emanate.

These nadis are circuits of Pranic energy. Allimportant manipulations occur at the Nabhi Chakra,which is also the seat of energy storage. When guruperforms Shambhava or Pragalbha Mahavedha on

the disciple, Kundalini Shakti suddenly appears asSridevi in the Manipooraka of the Sadhaka. Theaspirant is by now prepared for this by performingcertain Kriyas and Shushka Japa. He need not botherto awaken Kundalini from Moolaadhaara as in thecase of Kaulas. The purity and the predominance ofSatva Guna in the path of Samayachara allows one tocompletely transgress the lower two Chakras of the

nature of tamas. However, due to the difficulty inachieving a state of total Satva, one discovers hisconsciousness, personified by Kundalini, in theRajasic Chakra of Manipooraka. The advantage hereis that one hardly needs to bother of all the dangersone faces while crossing the crucial Chakra of

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Swadhishthana, for which a complete balance isrequired. Most kaulikas following Vamachara getstuck in this Chakra and are forever thrown into thecycle of birth and death. Ascent of the ladder of Guna

is gradual and is very difficult for Sadhakas of TamoGuna. It is pure bullshit when people claim that onecould transcend all the Gunas by an excess of rajasor tamas. This practically does not happen. Whenone raises himself from Tamas to Rajas, he still hastraces of Tamas. This tamas is lost only when theSadhaka further rises to the level of Satva. But henow has traces of rajas. The state of Satva is the final

state of exit into the attributeless, Nirguna Mahat. Itis impossible to immediately rise to the levels ofSatva from Tamas without a gradual ascent. Mostfollowers of Vamachara who quote examples of SriRamakrishna Paramahamsa and other such greatpersonalities, actually have their claim workingagainst themselves. These great men were alreadyestablished firmly in the realms of the Brahman, and

all they did externally was simple childs play. Theywere already established in a state where thedistinction of Samayachara and Vamachara matteredno longer.

Some commentators read Padmanemiim asPadminiim iim. Padmini means a lotus-pond. It alsodirectly signifies a lotus. With no distinction

whatsoever between Sridevi and the lotus, she is alsocalled Padmini. Padma means the world an Padminirefers to its stalk (Padminii Padmalateva ). Sridevi,who is the Moola Prakriti is the stalk or the support ofthe universe. Iim is the great Bija mantra of Sridevi.

This further confirms the association of this Sukta

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with Srividya. As said before, each mantra of theSukta encodes a syllable of Srividya. I will not talkabout this topic though, and those interested mayrefer to works such as Sri Guna Ratna Kosha and

Saubhagya Lakshmi Kalpa.

The word Taam may simply mean thatPadmanemi. However it can also be viewed as aseparate adjective. Kamadhenu Tantra describes theletter Ta as Parashakti or Kundalini. It is also seenas the combined power of Brahma, Vishnu and Rudra(Varnoddhaara Tantra). It also signifies the Iccha or

will of the goddess, responsible for the creation ofthe visible universe.

sharanamaham Prapadye one prays for refugein Sridevi, for getting rid of ones misfortune, which iscaused mainly because of Avidya. This is also aprayer addressed to Sridevi, requesting herprotection. Sayanacharya and Prithvidharacharya

have objected to the usage of the word Aham in thiscontext, though it has come down traditionally overthe ages.

alakshmiirme nashyataam tvaam vriNe, -what is not Lakshmi is Alakshmi. If Sridevi signifiesbeauty, prosperity and generosity, Alakshmi signifiesugliness, lack and greed. The Puranas have

personified Alakshmi as a deity called Jyeshtaa. It issaid that Jyeshta Devi came out of the milky oceanbefore Lakshmi as in hence regarded as her eldersister. It is also said that she was followed byHalahala poison. As soon as she emerged out, shewedded Kali (the personification of kali yuga), who

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signifies all that is nasty and bad. She is thus calledKalivallabhe (Padma purana). Some identifyDhoomavathi, 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 ispresence of Sridevi. Thus, the Sadhaka here takesrefuge in the lotus feet of Sridevi, to get rid of hisAlakshmi. Seeing the competition between Lakshmiand Alakshmi, he has chosen Lakshmi among thetwo. 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 (MahalakshmiRatna Kosha). The usage of the word Varana ismade to advice the Sadhaka to give up thesequalities, to achieve Lakshmi.

The seer of this mantra is Ananda, Chandas isTrishtup and the presiding deity is SarvaishwaryaPradaayini Mahalakshmi. Cham is the Bija, Nam isthe Shakti and Shriim is the Kilaka. The meditationverse is as follows:

O great mother who shines like the Sun, because of

the power and glory of your penance, the Bilva tree

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has grown up. By your grace, in the form of the fruitof the Bilva tree, may all misfortunes andinauspiciousness residing in my interior and exteriorperish!

Aditya Varne - Aditya is the name of Sri Surya, thesun of Aditi. His Varna or color is of the nature ofpure brightness. Thus, it is described that Sridevishines brightly like the sun. Sridevi is described ashaving the complexion of the rising sun(Tarunaarunavadarunavarne 22/3 SaubhagyaSanjivanam). Here, venerable commentators have

pointed out that the Bala Mahatripurasundari form ofSridevi is symbolically indicated (tanumadhyaammahaalakshmiim baalaam tripurasundariim). Thisadjective is variously seen to derive a Bija of Srividyaand also the Pancha Pranavas of Srividya. These canbe easily derived following some simple sutras.However, this has to be learnt from ones Gurudirectly.

Tava tapasodhijaataH vanaspatiH bilvaH Here there are references to penance performed byLakshmi. The word Tapas arises from the root tapwhich means to burn. Thus Tapas is something,which causes physical difficulty (vividha klesha

janakam karma). Taps, according to Ratna Koshameans Brahma Sankalpa.

According to Yogini Tantra (1,5), Vishnu hadtwo wives Saraswati and Lakshmi. Vishnu was moreattentive towards Saraswati and this greatlybothered Lakshmi. She went to SriShaila andperformed a severe penance to please Lord

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Mahadeva. Pleased by her austerities, Lord Shivagranted her a place in Sri Vishnus heart. A Bilva treegrew in the place where Sridevi performed herpenance. This tree became a favorite of both Sri

Lakshmi and Lord Mahadeva.

According to Vaamana Purana, Srideviperformed a severe penance for the welfare of theentire universe, in Kanchipuram, on the banks ofriver Neelaa. A Bilva tree sprouted from her righthand in that place. According to BrihaddharmaPurana, Lakshmi performed penance to please Lord

Shiva in Kapaaalamochana Kshetra. Pleased with her,Lord granted her, his favorite Bilva tree. According toAgni Purana, when Sridevi was roaming in the formof Kaamadhenu, the celestial cow, Bilva tree grew onthe dung that fell from her, in Kolhapura. SkaandaPurana, Kalika Purana and Brahmanda Purana alsospeak of Lakshmis penance in a forest of Bilva trees.Since Lakshmi resides in the Bilva tree, its fruit is

called Shriphala and Lakshmiphala. Just as SriParvati resides in tulasi, Sri Saraswati in gooseberrytree, Sri Lakshmi is said to reside in Bilva tree. Bilvaleaf consists of three Dalas (petals or leaves), whichrepresent Brahman, Vishnu and Rudra and its stalkrepresents Adi Shakti (Jnaanabhairava Tantra 6thPatala). It is also believed that Bilva tree took itsbirth 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 havingfruits (ApuShpaaH phalavantaH). Bilva is also called aVanaspati because of its medicinal properties. Its

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power to cure various diseases is also attributed tothe penance of Lakshmi. It is also used in Tantricalchemy and in Kayakalpa.

Tapasaa tasya phalaani maa yaa antaraa yaaHbaahyaaH cha alakshmiiH nudantu The useage ofthe word Tapas for the second time indicatesAnugraha (grace) rather than penance here. Or, itmay also mean worship or Upasana. It is wished herethat the Bilva fruits, sanctified by having beenoffered Sridevi by means of Pooja, shall eliminateones misfortune (Sri Sukta Bhashya). We have

already analyzed the word Alakshmi. Here twotypes of Alakshmi, internal and external, are spokenof. Internal Alakshmi refers to ego, ignorance, greed,lust and other undesirable qualities. ExternalAlakshmi refers to sinful activities, lack ofcleanliness, laziness, disease, poverty andperforming actions banned by the Vedas. Thus, oneprays to Sridevi to eliminate ones Alakshmi by

showering Her infinite grace. Here, the word Maa istaken to mean Maam (me) or mayi (in me). Srideviis requested to eliminate AshriiH, present in theSadhaka.

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 thebanes that result from ignorance and duality. Thus,we request Sridevi to throw these out (Baahya) fromus.

The seer of this mantra is Ananda, Chandas is

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Trishthubh and Deity is Sri Mahalakshmi. Aam is theBija, Shriim is the Shakti and Hriim is the Kilaka.

The Dhyana Shloka is as follows:

O mother! I have originated in this kingdom. May

fame and the friend of Deva (Kubera) join me withornament by their company, may I be given fameand abundance.

DevasakaH This literally means the gods friend.This actually refers to Kubera, the Lord of wealth,who is said to be a friend of Lord Mahadeva(devashabdo mahaadeve rooDhaH kuberaHtryambakasakhaH Aandavallee Vyaakhyaa). Kuberawas born as the son of Vishravas and Ilavila. Hepleased Lord Shiva by severe austerities and by hisgrace, became the Lord of riches. Mahadeva, pleased

with Satvic nature, made him the head of thenorthern quarter and bestowed respect to him bycalling him his friend (Eeshaanasamhita). Followingthe orders of Sri Mahadeva, Lakshmi agreed to resideforever with Kubera. By inviting Kubera, one isactually looking at his riches, Satvic qualities and theNavanidhis (nine great treasures). One cannot hopeto achieve these riches without the grace of Sridevi.

Now, since we have already invited Sridevi andobtained her grace, we are ready to invite the richesthat accompany Sridevi. It is also said inEeshaanasamhita that Kubera holds the authority togrant Lakshmi to the deserving and the devoted.Hence, one requests for his grace.

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Kiirti here refers to a goddess who is thepresiding deity of fame and popularity. It is by hergrace that one performs deeds that earn great name

and fame (kiirthyabhimaaninii tadaakhyaayashobhimani devataa). She is said to be thedaughter of Daksha Prajapati and wife of Yama. Sheis also regarded as one among the Parivara Devis ofSridevi. 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 ornamentwearing which, one gets rid of sins and misfortune(DhaaraNaat paapaalaksmii vinaashakam Raajvallabha). Here the reference is actually toChintamani, the wish-fulfilling gem. It also came outof the milky ocean, along with Sri Lakshmi and is

regarded as her Amsha (part). Also, Kamadhenu (thecelestial cow), Kalpavriksha (the celestial tree),Sudhaa (nectar), Iravata (celestial elephant),Ucchaihshravas (the celestial horse), Apsaras (thedivine damsels) , Kaustubha (the ornamentdecorating the chest of Narayana) and Chandra- allthese are also said to be Amshas of Sridevi(Saurasamhita). The word Mani assumes more

significance, when seen along with the wordDevasakha. 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, whoprotects the nine great treasures. He is also believedto be the protector of tourists. Mahabharata sees him

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as the Lord of forests and waterfalls. In olden days,people regularly prayed for his grace (tathaa noyaksharaaD adya maNibhadraH prasiidatu Mahabharata 3,64,127).

Upaitu Upa + Etu This means come nearme or join me. Since Kubera, Manibhadra and Kiirtiare Parivara Devathas of Sridevi, they naturallycommand respect. Hence this special invitation.

PraadurbhuutaH asmi Asmin raashTre I haveoriginated, appeared or taken birth in this kingdom.

Kingdom may here mean earth. However, it refers tothe Hiranyaloka, a plane of higher consciousness,obtainable solely by Sridevis grace. By obtainingSridevis grace, the Sadhaka has got rid of alldualities and ignorance, and he now finds himself ina plane of higher consciousness. He sees this as anew birth. He is now in the kingdom of God or ofSridevi. Some commentators have identifies this as

the Srinagara, the divine Loka of SriMahatripurasundari. One attains Hiranyaloka, afterhe is wet (Bhairavayamala). This wetness, one has tonote, is due to Kulamrita, that flows as result of theunion of Kundalini with Paramashiva.

Kiirtim riddhim dadaatu me : Kirti here meansfame. Riddhi means Samriddhi or prosperity, the

facility to enjoy all forms of luxuries. Riddhi alsorefers to Animaa and other Siddhis (RiddhiHAshtaishwaryasamriddhiH). Like Kirti, Riddhi is also aParivara Devi of Sridevi, as is regarded as the wife ofKubera (Mahabharata and Harivamsha). Thus, this isa prayer to Sridevi to grant Siddhi, Samriddhi, Riddhi

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

The seer of this mantra is Kubera, Chandas isAnushtup and deity is MaNimaalinii Mahalakshmi.

Um is the Bija, Mam and Bloom are the Shaktiand Shriim is the Kilaka. The Dhyana Shloka is asfollows:

I shall get rid of Jyeshta Lakshmi, the embodiment ofall misfortunes and difficulties like thirst and hunger,by your grace. O mother! Drive out of my house, painand poverty.

Jyeshta brings with her, hunger, thirst, poverty, illhealth and bad thoughts. She is the elder sister ofSridevi because she came out of the milky ocean

before Sridevi (ShriyaH praagutpannaa). She isdescribed in the Padma Purana to be of an ugly,disgusting form. She emerged out of the milky oceanwearing a red dark sari and decorated with redflowers. She approached the Devas, who asked herto inhabit all those places, which were dirty, whichwere the places of residence of the wicked, whichwitnessed constant fights and which housed

activities not acceptable by the scriptures. SriLakshmi extols control over the star Rohini, whereasJyeshta presides over the star Jyeshta. People avoidperforming any auspicious activities in this particularstar.

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Abhooti means Anaishwarya (poverty). Thismay 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 hishome.

The seer of this mantra is Sri Mahavishnu. Themetre is Anushtip and deity is SarvaishwaryakaariniMahalakshmi. The Bija is kshum, ham is the Shaktiand shriim is the Kilaka. I have seen the traditionalusage of the bijas ram hriim shriim- hriim- ram

for purposes of Japa and Nyasa with regard to thismantra. The Dhyana Shloka is as follows:

I shall invite (welcome) Sri Lakshmi who is as patientand forgiving as the earth, who is always prosperous,and who is the supreme mistress of all creatures.

Gandhadwaaraam duraadharshaam Thesense of smell (Gandha) is a characteristic of Prithvi

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Tatva or the earth element (ghraanagraahyo gunaHgandhaH ). Sri Lakshmi is like the door to this senseof smell and hence she is recognized to be noneother than Prithvi or mother earth. Bhu is a form of

Lakshmi. She is also worshipped as VasudhaaLakshmi or Vasundharaa. The special qualities of theearth are her forgiving nature, patience and equallove towards all creatures. To indicate that herpatience is indestructible by anyone, the wordDuraadharshaa is used (kenaapi dharshitumashakyam). This also means that no creature can livewithout Prithvi or by acting against her (durdharsha

= duHsaaham). Yet another meaning is that the non-devoted can never obtain the grace of Sridevi. Shecan only be pleased by true devotion and not by anyother method or forcefully. The same is indicated inthe 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 beingsfrom time immemorial. She never runs out of herpower to grant Pushti to all her children. Thus,Sridevi in her aspect as Bhoo Lakshmi, isNityapushtaa. This also indicates the vegetation onearth (nityam sadaa sasyaadibhiH samriddhaam).Sridevi grants pushti to all by means of Sasya

Sampat (vegetation). This aspect of Sridevi is alsocalled Shaakambhari.

Kariisha means dry cow-dung (shushkagomaya). This is traditionally used in India not only tocook food, but also in Agni Karya. The resulting fire is

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called Karishaagni. Now since the earth (who is nonbut Sridevi) is main reason for the survival of allplants and hence the animals. Thus, Kariisha is anindirect product of the earth itself. Thus, She is called

KariiShini. This actually means Gosamriddhi(abundance of cows and other domestic animals). Italso indicates that Sridevi is the main force thatregulates unrestricted performance of the Vedicduties. Thus, here we see two boons that are grantedto us by Sridevi in the form of earth: Sasyasamriddhiand Pashusamriddhi.

It is well known that Sri Lakshmi resides in the hindportion of the cow. Hence, worship of cow is an easyway to obtain Sridevis grace.

Sarvabhootaanaam iishwarii She is the queenor the head of all creatures. All creatures are bornout of the earth, sustained by the earth and aredestroyed into the earth finally. The responsibility of

all Jivas is on Lord Narayana, who is here referred toas Ishwara. His consort, Sri Lakshmi, is rightly calledIshwari.

Iha upahwaye the Sadhaka invites andwelcomes 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 inSrirahasya that the manifestations of Sri Lakshmi aremany, the important being Bhoomi, Shree, Durga,Neelaa and Tulasi. Since Bhoomi possesses all thequalities of the other avataras, she is calledVibhootinaayikaa. The greatness of mother earth is

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indicated by a mantra in the MahaanaaraayaNiiya ofthe Taittariya Shaakhaa. The very first name of theLalita Ashtottara also refers to Sridevis incarnationas bhoomi (bhooroopa sakalaadhaaraayai namaH).

Just as Surya and Agni are the Pratyaksha forms ofNarayana (Sooryanarayana Agninarayana) or Shiva,Bhoomi is the visible manifestation of Sridevi.

Some commentators have also explained thisverse as being addressed to Agni or fire. All qualitiesthat we attributed to bhoomi are also applicable toAgni. However, in the previous mantras we

considered Agni in the masculine form as Jaataveda.Here we invoke Agni in a feminine form, which is thecombination of both Agni and Shree. It is nothing butthe Ardhanareeshwara Tatva that we see here. Thus,the deity invoked here is Shree+Agni = Shryagnee.

The seer of this Rik is Sri Mahavishnu and theChandas is Anushtup. The presiding deity is

Shyagnee or Sri Mahalakshmi. gam is the Bija,hriim is the Shakti and shriim is the Kilaka. TheDhyana Shloka is as follows:

There is another Dhyana Shloka in the book

Vaikhanasa Vidya, which seems to extol the meaningof this mantra in simple words.

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May all my desires be accomplished by your grace.May truth be established in my speech. May I begranted Pashusamriddhi and Annasamriddhi. Maywealth and fame reside in me!

manasaH kaamam Kaama means desire. ManasaHkaaama means the desire of the mind. The fulfillmentof this requires Sridevis grace. Hence this prayer.

This again encodes a Bija of Srividya.

Aakootim In Vedic literature, the meaning ofthis word is taken as determination or mentalresolve. The Dhatu kuu has the meaning to decideor to be determined. To this, the Upasarga Aa hasbeen added, which means from everywhere(samantaat). Thus, the meaning of the complete

word becomes: to view or consider all details andthen arrive at a decision or resolve the mind. Thus,Kaama is desire and the mental resolve to achievethat desire or Kaama is aakooti (Sankalpa). Just asKaama is personified as the son of Brahma, and thehusband of Rati, aakooti is the daughter of Manu andShataroopa and the wife of Prithushena(Atharvanaveda 6,131,2).

VaachaH Satyam This means Truth in words(vaagindriyasya yaathaarthyam). The Sadhakarequests Sridevi to make him speak only truth. Not

just this, but also grant him NigrahaanugrahaSaamarthya (the power to curse or grant boons). This

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is what is termed as Vaaksiddhi. When ones heartand mind are pure by complete adherence to truth,his spoken words are materialized into truth. Satyamnot only means truth but is also the name of

Brahman. Thus, the devotee is determined both byVaak and manas (mind and speech) to obtain thesupreme Brahman or Sridevi.

Pashoonaam ruupam annasya roopam : Theterm Pashu indicates all those animals that help oneto carry ones Vedic duties righteously, like the cow,horse, buffalo, elephant etc.

(Gajaashwagomahishyaadi). Here the word Roopashould not be taken as form or appearance but asPraachurya or Baahulya (abundance). Theintention of the Sadhaka is to obtain abundant PashuSampat (wealth of the cattle).

Anna means food. This applies to the fourvarieties 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 shriiincludes in itself all the aforesaid virtues like kirti,Pashu sampat, Anna samruddhi etc. These will be

undoubtedly obtained if one is able to obtainSridevis grace. Yashas signifies the fame that isobtained by performing Satkaryas (beneficial deeds).People with abundant wealth engage themselvescontinuously in Bhoga (enjoyment) and forget theirduties. This earns them Kukhyaati (bad name or

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bad publicity). Thus, it is not sufficient if oneachieves 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'sgrace, these virtues will reside in him (tadupaasakemayi Aashrayataam).

It is also possible to group these words asfollows: Pashoonaam roopam and AnnasyayashaH. Anna indicates any material that is of thenature 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 (prosperityor wealth), Viirya (valor), shakti and Tejas (brillianceor brightness). Here, the word Yashas is read togive the meaning of Vriddhi (prosperity). It is to benoted that the Lakshmi Sahasranama (fromRudrayamala) has the name, Annasya Yashase

namaH.

Thus, Vaaksdiddhi and Bhogasiddhi are themain fruits of this mantra. Its seer is Kaama, metre isAnushtup and deity is Bhogalakshmi. Mam is theBija, sham is the Shakti and shriim is the Kilaka.Dhyana Shloka is as follows:

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Lakshmi! You have progeny in Kardama. Hence, OKardama, may you reside in me. Make Mother Sri,adorned with garlands of lotuses, to have Her abodein my ancestral line.

Kardamena prajaabhuutaa Kardama was aPrajapati in the Maanvantara named Swaayambhuva.According to Vishnu Bhagavata (3.12.27), he wasborn of Brahmas shadow. The same description isalso seen in Brahmavaivarta Purana (Brahmakhanda 22). He is said to have married Manus daughterDevahooti. However, Vishnu Purana speaks of a Rishicalled 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 wordskardamena prajaa bhoota speak of Sridevi, whoappeared as the daughter of Kardama.

Kardama is one of the three sons (MaanasaPutras) of Sridevi. The others are Ananda and

Chikleeta. Because of Kardama, Sridevi became amother, by having him as her son (prakrishtamapatyam yasyaaH saa suputravatii ityarthaH).

Mayi sambhava - the Sadhaka requestsKardama to stay in his house forever and to be

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graceful to him.

Maataram shriyam padmamaaliniim HereSridevi is described using two adjectives. Maataa

means mother. Since this mantra is addressed toKardama, Sridevi is referred to as the mother ofKardama. This may be read as tava maataram your mother, referring to Kardama alone. However,tava is avoided here to indicate the universalmotherhood of Sridevi. She is not only Kardamasmother, but also of the myriads of universes thatoriginate from her. The Rahasya Naama sahasra has

given the utmost importance to the motherhood ofgoddesses by having the very first name asSrimata.

The second adjective is Padmalinini. Padmameans Prakriti (nature) and a garland of lotusesmeans nothing but the different Tatvas like Avyakta,mahat, Indriyas etc. Hence, this adjective describes

Sridevi as the Mulaprakriti, who wears (bears) allthese Tatvas and hence the entire universe, which isbut a congregation of these Tatvas. She is thusrightly called Mata.

Me kule vaasaya The Sadhaka is requestingKardama to inspire his mother Lakshmi to have herabode in the ancestral line of the Sadhaka. This is a

prayer to Sridevi, through Kardama. Kula meanshouse, family or lineage. The Sadhaka wants thegrace of Lakshmi not only for himself, but also for hisancestors (Pitrus) and the generations to come. TheSadhaka is sure that by inviting Kardama, his motherLakshmi will also come to reside with her son in the

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Sadhaka, owing to her motherly affection towardsKardama.

In a much deeper sense, Kardama means

Ganesha, the Lord of the Indriyas or the senses(kardamam ambikaasoonum gananaathamsamaashrayet - Varavarnini Tantra). He resides inthe Moolaadhaara, acting as the doorkeeper ofKundalini. (Now, the story of Ganesha guardingParvati makes more sense right!) It is impossible toapproach her, without his permission. Hence, anaspirant always begins Shakti Sadhana with Ganesha

Upasana. The Sadhaka is praying to Sri Ganesha toreside in him and to be graceful. By this, the ascentof Kundalini becomes possible. The goddess can thenascend and traverse the path of kula (i.e. the sixAdharas) to attend Paramashiva. The mala referredto here is the Akshara mala, which has Kundalini asthe sutra and the letters of the Sanskrit alphabet asthe beads. The letter Ksham is the meru, situated in

the Ajna Chakra. The word Padma means letterhere (varnaaH padmasamaprabhaaH Kriyoddisha

Tantra).

The Rishi of this mantra is Kardama and themetre is Anushtup. The presiding goddess isMahalakshmi. Kam is the Bija, vam is the Shaktiand shriim is the Kilaka. The meditation verse is as

follows:

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May the holy waters create harmonious effects. OChiklita, progeny of Sri! Reside at my home; andarrange to make Divine Mother Sri stay in my

lineage!

AapaH snigdhaani srijantu Ap means waterin a general sense. Here however, the reference is tothe Aapya Devatas (the deities of water). The entirecreation is sustained by the element of water. It isthe Yoni or source of the entire creation since thecreation is reputed to have begun from water. The

marvelous quality of water is its adhesiveness; itsability to binds things together. It is this quality ofwater that makes it all-sustaining. Adhesiveness alsospeaks of friendship or harmony. Thus, the Sadhakaprays to the Apya Devatas to generate harmony andfriendship. Here, we must visualize water as thepersonification of Sridevis grace. The Rishi of thismantra intends to create (Srijana) peace and

harmony in the universe by invoking the grace ofSridevi in the form of water. This is the greatness ofour Vedic literature. There is not an inch ofnarrowness anywhere. The prayer is not only for thewell-being of ones own self and family, but also forthe welfare of the entire universe.

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Chikliita Chiklita is a Rishi, who is also a sonof Lakshmi. The different commentators variouslyinterpret him, as the son of Lakshmi, Kaama

(Manmatha, the god of love), Chandra (moon) and asthe doorkeeper of Sridevis residence. It is, howeverappropriate to identify Chiklita with Kaama. Kaama(desire or lust) is born of Anna (food) and Jala(water). He is responsible for the various happeningsof the illusionary world. This mantra is addressed tohim.

Devim mataram shriyam cha me kule nivasaya Similar to the previous mantra, this alsodescribes Sridevi as the mother of Chiklita inparticular and as the mother of the cosmos ingeneral. The additional adjective used here is Devi.Since she shines (diivyati) in every being in the formof maternal instinct, she is called Devi. Again, theSadhaka is seeking the grace of Sridevi, through the

agency of her son Chiklita or Kaama. Lakshmi isdescribed to be extremely affectionate towardsKaama, who was born as her son Pradyumna (inKrishnavatara). By obtaining his grace, the Sadhakahopes, Sridevi shall also grace him.

Until one wins over lust, Virya (regenerativefluid) cannot be transformed into chit. Till this

happens, the awakening of Kundalini is impossible.Only with the force of chit, awakening and ascentbecome possible. Thus, one needs to win over thecardinal urge completely to obtain the grace ofSridevi. The Kaama that we talk about here is theintense craving for Sridevis grace, and not of any

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physical desire. This naturally brings about ChittaSuddhi and hence, Virya Parishkarana.

The seer of this mantra is Chiklita, Anushtup is

the Chandas and the deity is AmriteshwariMahalakshmi. Am is the Bija, Lam is the Shakti andshriim is the Kilaka. Dhyana Shloka is as follows:

Invoke for me, O Jaataveda, Lakshmi who iscompassionate, attended by elephants, whonourishes all, adorned with garland of lotuses,

having a golden-red complexion, shining like themoon and lustrous like the gold.

Ardraam We have analyzed this word in theprevious mantra. This may be understood to meancompassionate or as having soothing (cooling shiitala taapahaarii) quality. The description hiddenhere is of Sri Gajalakshmi, who is served by two

elephants. She is wet because of the nectar thatflows out from the golden vessels held by the twoelephants. The Rishis have hereby indicatedChittaparikarma as the means of attending Sridevi.When a Sadhaka refines his mind by developingqualities like Maitri (friendship with the world),

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Muditaa (bliss), Karunaa (compassion) and Titikashaa(endurance), he becomes eligible to invite andreceive Sridevi.

Pushkariniim Pushkara means a maleelephant. Thus, Pushkarini, means a femaleelephant. It is believed that eight elephants assist SriAdishesha by holding the earth in all the eightdirections. These are known as the Diggajas. Theseelephants are extremely devoted to Sridevi and showtheir devotion to her by bathing her with nectar. Thisis indicated in the meditation verse of Sri

Mahalakshmi. However, Gajalakshmi is depicted asaccompanied by two elephants on either side,holding golden vessels. These two are calledMamakaara (possessiveness) and Mada (ego). Thegolden Kalashas that they hold are Aasha (desire)and Priiti (attachment or love). The cool water (ornectar) that flows from these vessels is called Tripti(satisfaction).

Pushkarini also means a lake or a pond filledwith lotuses. The lotus creeper is also calledPushkarini. Hence, this depicts Sridevi as holdinglotus creepers or as living in a lotus pond. PadmaPurana speaks of an incident in which Sridevi, angrywith Indra and other Devatas, hid herself in a lotuspond.

Pushti means to nourish. The presiding deityof nourishment is Sri Lakshmi (Pushtyabhimaaninii ).

The Markandeya Purana says, Yaa Devi sarvabhooteshu pushti roopena samsthita. The entireuniverse obtains sustenance and nourishment from

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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 Srideviscomplexion. Red depicts Rajas and Yellow representsSatva. Sridevi fulfills the desires of both these kindsof Sadhakas. These respectively indicate Divya andVira bhavas of Sadhakas. Pingalaa is also a name ofSri Durga. There are various books on Tantra, whichextol the worship of Sri Durga like Pingalaamataprakasha, Pingalaa pranavopanishat etc.

No further discussion of the rest of the words isnecessary since these have already been analyzed.

This mantra hints at a Prayoga like the one indicatedin Lalitopakhyana. A Sadhaka has to chant thismantra, invoking Sri Devi in the lunar orbit. This issaid to grant Amritatva Siddhi (immortality). The twoelephants that we spoke of, refer to Lalata and

Lalana Chakras, which are responsible for the flow ofKulamrita. The tantras also describe the Kulamrita ashaving a reddish color. Kundalini, nourished andsatisfied with Kulamrita, returns to Moolaadhaara,still soaked in amrita. Also, the place ofconcentration here is Ajna Chakra, which is thelocation of Chandra mandala (not to be confusedwith the Chicchandra mandala of the Sahasrara).

The seer of this Rik is Jaataveda, metre isAnushtup and goddess is Sri Mahalakshmi. Aam isthe Bija, Swaaha is the Shakti and shriim is theKilaka. The Dhyana Shloka is as follows:

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Invoke for me, O Jaataveda, Lakshmi who iscompassionate, holding a rod, having a goldencomplexion, adorned with golden ornaments, brilliantas the sun, dazzling like gold.

YaHkariniim yashtim some commentariesfeel that the word Yahkarini is a distortion of the

word Yashtikarini, which means holding a rod orDanda. Sri Lakshmi is thus the Dharma devata, whoholds the dharma Danda. This also speaks of herform as Yama or death. She is also death or Mrityu.She is the death of all limited and dualistic objects orconcepts.

Karini means a female elephant and Yah

means to stroll. Thus Sridevi is depicted in this Rikas a strolling female elephant. This adjective is asynonym of the word Pushkarini that we saw in theprevious mantra.

Suvarnaam Suvarna is the polished, refinedform of gold. Thus, Sridevi is described to be havinga golden luster. Suvarna also means the best color or

gift, if we split the word as Su the best andvarna color or gift. The greatest of all gifts issalvation (Moksha Lakshmi) and Sridevi alone iscapable of granting it.

Hema It basically means gold again. Sri Devi is

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picturised as decorated with golden ornaments.However, Hema also means Sumeru mountain, whichis the favorite abode of Sridevi. Sridevi is the MoolaPrakriti (nature personified), adorned with the

mountains as her ornaments. Sumeru forms hergolden necklace (haimamaalaam sumervaatmamgale dhritvaa prakaashati Kalika Purana).

Soorya the sun, responsible for thesustenance of the entire creation is none other thanSri Narayana. Thus, his Vaishnavi Shakti is calledSuuryaa. She is brilliant like the sun, destroying the

glooming darkness of ignorance and duality.

This mantra invokes Sridevi in the solar orbit. APrayoga instructs the Sadhaka to chant this mantra,while performing Trataka on the rising sun. This issaid to confer eighteen Maha Siddhis. I have actuallyseen a great Sadhu who worshipped SriMahatripurasundari with Sri Sukta. He meditated on

Sridevi, chanting this particular mantra, fixing hisgaze on the sun. This is however, possible only aftera tremendous Yogic Sadhana. Some Dhyana versesthat I have included here are from his copy of SriSukta Prayoga.

In the yogic sense, the Surya mandala issituated in the Anahata lotus. The Vaikhanasa Tantra

asks the Sadhaka to meditate on Sri Devi in his heartlotus, bathing her with devotion and respect. Thelotus blooms only after sunrise. In the same way, thegrace of Sridevi causes the heart of the devotee tobloom. The Vedic culture has seen and worshippedall deities in the solar orbit. He is the Pratyaksha

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Bhagavan in the age of kali. This also indicates thenon-difference between Lakshmi and Sri Gayathri.Both are of the form of Brahma Vidya. A scholar fromOrissa (I do not recall his name) has beautifully

brought out the essence of this Sukta, deriving at thesame time, the secret formulas of Gayathri andPanchadashi. What most people chant everyday isactually Savitri and not Gayathri. The actual formulaof Gayathri is said to be hidden in the Vedicliterature. The great Acharya of Sringeri Sri Vidya

Tirtha Swamigal once told my grandfather that theactual formula of Gayathri was self-revelatory. It

reveals itself when a person attains the necessaryspiritual state.

The seer of this mantra is Jaataveda, metre isAnushtup and the goddess is Sri Rajyalakshmi.Sriim is the Bija, ham is the Shakti and hriim isthe Kilaka. The Dhyana Shloka is:

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 andmen.

This is like the Phalashruti for the entire Sukta.The seer of this mantra is Kubera, metre is Prastaarapankti and deity is Sarva Saubhagya Lakshmi. Hriim

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is the Bija, shriim is the Shakti and hriim is theKilaka. The Dhyana Shloka is:

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 fromthe 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 includethese shlokas as well in the Japa.