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Srisukta

The most important of the Vedic Mantras that are used during Homa, Vrata and

Ceremonial worship are the Purusha Sukta and the Shree Sukta. Shaivas,Shaktas and Vaishnavas use Shree Sukta alike. Most Hindus are familiar withthis popular Sukta but are not aware of its deep philosophical significance. ShreeSukta is one of the `Khila' Suktas of Rig Veda. `Khila' means an appendix. Thispart does not belong to the main part of the Rig Veda, but appears to have beenincluded at a later time. Raatri Sukta, Shivasankalpa Sukta, Medha Sukta, are allKhila Suktas. Sukta means a collection of Vedic mantras. A collection of Suktasis called a Mandala. Rig Veda has 1028 Suktas, 10,552 mantras and tenMandalas. All mantras are, however not recognized by special Sukta names.This special group includes the Agni Sukta beginning with the Rik `Agnimiile' (firstMandala, First Sukta), the Purusha Sukta beginning with the Rik `Sahasra

shiirsha' (10/60), the Devi Sukta beginning with the Rik `Aham rudrebhiH'(10/125), the Ratri Sukta beginning with the mantra `Raatrii vyakhyadaayatii'(10/127) and the Sri Sukta. The actual number of Suktas in the rig Veda is 1017.However by addition of khila Suktas, known as the Vaalikhilya Suktas, thenumber becomes 1028.

Shree Sukta is found at the end of the fifth mandala and before thecommencement of the sixth mandala of rig Veda. This mandala is also called

Atreya mandala. Because this Sukta comprises of fifteen Rig mantras, it is called` Panchadasharcha'. During Parayana, additional verses are also added, thoughthese are not considered to be a part of the Shree Sukta. Shree Sukta is very

popular because it is used in the worship of Sri Lakshmi, the goddess of wealthand prosperity. However it does not address Lakshmi as merely the goddess ofwealth and as the consort of Sri Narayana. It is a prayer to the divine mother ofthe cosmos. She is seen as the very power behind the sun and the moon. She isalso identified with Agni or fire. Other gods like Shiva and Vishnu depend on thiscosmic Shakti or power for all their doings. She is `Narayani', the power of SriNarayana, but at the same time she is also `Tryambake', the consort of the three-eyed Lord, Sri Mahadeva.

The word `Shree' has its origin in the dhatu (verbal root) `Shriy'. This means `totake refuge' or `to serve'. By adding `Aing' upasarga (a preposition prefixed toroots) to this dhatu, we obtain the word `Shree'. `Shreeyate sarvaiH iti ShreeH' -which means Shree is that cosmic energy who is the refuge of all creatures. Sheexists as life and intellect, the greatest of all wealths, in every being. Hence theMarkandeya Purana says, `Ya Devi sarva bhooteshu laksmi roopenasamsthitaa'- I bow down to that great goddess who is present as Lakshmi in allcreatures. Lakshmi also means a sign or mark of Chaitanya (energy) andVibhooti (power or greatness). This great goddess is referred to as `Ishwari' - thesupreme leader of the universe in the Durga Saptashati. Thus Shree not only

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means the goddess of wealth, but also signifies the magnanimous aspect ofSridevi as the mother of the cosmos. Kalika Purana calls her, the second-less

Atmavidya and as the Mahavidya, the great knowledge of the self. She is thusunderstood to be the very proto-type of Parabrahman. `Shree' indicates femininegender. This is what makes the people attribute a feminine form to Sri Lakshmi.

However, this great Tatva of Shree is above the limited visualization of genderand form.

The Dakshinamurthy Samhita says, " Yoshit Purusha roopena sphuranteevishwamatrukaa' - this great Tatva, which is the root-cause of the universe,shines in both male and female forms. Thus, this Tatva of Shree represents bothPurusha and Prakriti. Vamakeshwara Tantra hence calls this great Shakti as thevery Parabrahman. This Tatva is what the aspirants of Tantra call yoni and Linga.The pre-conditioned form of Shree is `Parabrahman'. The conditioned aspect ofShree is `Parashakti'. The great pillar of fire, which shines in the hearts of theillumined, destroying the darkness of duality, is indeed `Shree'. In the Devi

Upanishad, when Sridevi is asked, ` Who are you?' She replies, ` I am theBrahman, from me is this world composed of Prakriti and Purusha'. The objectiveof this conversation is to indicate the non-separateness of the two above-saidaspects. Thus the female or the Shakti Tatva is non-different from the Purusha orShiva Tatva, even as the moon and its shine. Though the deeper philosophicalsignificance of Shree Sukta may be outlined thus, the Sukta also makes use of abeautiful approach to the worship of Saguna Brahman, visualized here as SriMahalakshmi. The deity of Shree Sukta is a personification of auspiciousnessand prosperity. There are various commentaries on this khila Sukta.Sayanacharya and Prithvidharacharya, who have composed commentaries onthe entire Vedas, have also written commentaries on Shree Sukta. We

understand the actual meaning of the Sukta only by referring to any of theseenlightening commentaries. Another Shaiva scholar called Srikantha has alsowritten a wonderful commentary on Shree Sukta. He identifies Shree with Gauriand Jaataveda with Shiva. There are many more works that elaborate on ShreeSukta from the viewpoint of mantra Shastra. Some of these are:Mantrakalpaarnava, Vaikhaanasavidya, Lakshmiyamala, Shreeratnakosha,Shreetatwa, Mahalakshmiratnakosha, Shreevidyavilasa etc.

Each mantra of this Sukta has a different Rishi (seer), Chandas (metre), Devi(deity) and Viniyoga (ritual application). If we consider the entire Sukta as awhole, then the Rishis are: Ananda, Chikleeta, Kardama, Shreeda and Indira,who are said to be the sons of goddess Lakshmi. The two deities of the SamashtiSukta (the entire Sukta) are Agni and Shree Devi. The verse `HiranyanarNaam'is said to be the Bija of the Sukta. Bija is the source from which the entire mantratakes its origin. The verse `Taam ma aavaha' is the Shakti. Shakti is the part ofthe mantra where the entire power of the mantra remains encapsulated. Theverse `Keertimriddhim' is the Kilaka. Kilaka is that pole or nail, to which theaspirant of the mantra has to tie up his mind, with complete concentration.

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Here is a translation of the Sukta with some additional notes. I have not tried toexplain the Paaribhaashika meaning of this great Sukta, revealing the aspects ofKunndalini yoga and Srividya, the sole reason being the scriptural injunction thatbans revealing these to the uninitiated. However, every one can understand andappreciate the beauty of this Sukta, as a prayer to the mother of the cosmos. I

have followed a transliteration scheme here, so that Vedic swaras could beincorporated into the Sukta.

The first Verse:

hira\`NyavarNaa~M\_ hari\`Nii~M su\_varNaraja\_tasra\`jaa~M |cha\_ndraa~M hi\_raNma\`yii~M la\_kShmii~M jaata\`vedo ma\_ aa va\`ha ||

O Jaataveda, bring Sri Lakshmi to me, that Lakshmi who has a goldencomplexion, who is beautiful like the female deer, who shines like the moon andwho has an enchanting form.

This verse is a prayer to Agni or the Vedic fire-god. According to the Vedicrituals, all Gods and Goddesses are propitiated by means of fire-sacrifice. Hence,though the deity referred to here is indeed Lakshmi, the prayer is to Agni. TheBija, Shakti and Kilaka of this mantra are respectively, Shreem, Hrim and Klim.The deities are Jaatavedaagni, Agni Durga and Mahalakshmi. The wordJaataveda has various meanings. Some relevant meanings are listed here: TheMahabharata says, ` VedaaH tvadartham JaataaH' (231,41) - the Vedas are bornfor you! That great Purusha for whom the Vedas originated is said to beJaataveda. All Vedic mantras are invocation of deities. Ordinary mortals, havingtheir consciousness fixed in the earthly planes, cannot comprehend the divine

forms of these deities. Thus all of them are visualized through the medium ofAgni or sacrificial fire. The offerings to the various deities are offered to thissacred Agni. It is believed that Agni carries the offerings (Havis) to the respectivedeities. Hence Agni is called Havyavaahana or the vehicle of Havis. The wordVeda, which arises from the root `Vid' (which means `to know') meansconsciousness or Prajnaa. The being in which this consciousness hasmanifested completely is called Jaataveda.

The one who knows everything is called Jaataveda. Veda also means Shastra orscripture. Shastra means to command or order. Vedas are called`Prabhusammita' because they list the eternal commands of the great being,Parabrahman. All religious rules and regulations have their roots in the Vedas.The Vedas have Yagna (fire-sacrifice) as their very foundation. Yagna is possibleonly through Agni. Thus Agni or Yagna Purusha is called Shastra yoni or theorigin for all scriptural injunctions. That great being who makes the execution ofthe Vedic duties possible is called Jaataveda. Vedas assign karma (action) andKarma-phala (the resulting fruit). Men perform Yagna for obtaining its lucrativePhala. This phala is compared to money or gold. The lord through the agency of

Agni grants the fruits of one's actions. Thus, Jaataveda is that great being who

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grants the fruits of the karma committed, as per the regulations revealed in theVedas. Thus the word Jaataveda has all these meanings. This great Jaataveda

Agni is frequently referred to as Yagna Narayana, because the scriptures assignthe authority over Yagnas to Lord Vishnu. If one has to invite Sri Lakshmi, it canbe possible only by requesting her divine consort, Narayana, referred here as

Jaataveda Agni. This claim is supported by the Sruti, ` Yajno vai VishnuH'(Taittareeya Samhita - 1 , 7, 4). Similarly Yagna Purusha is also seen as LordRudra, `Agnistu Rudra Eva'. His wife Uma indeed is the Shree whose grace issought in this verse.

`Lakshmi' means the one who has a mark or a sign. Yaaskara Nirukta says,`Lakshmi represents all those signs of happiness and welfare that a mandesires'. The word Lakshmi arises out of the dhatu `Lash' which means `toobtain'. Thus Lakshmi means to obtain the signs of happiness like wealth,prosperity and knowledge, which she represents by her very nature. Poetichearts have always identified Lakshmi with the lotus flower. The Dhyana Shloka

(meditation verse) of Sri Mahalakshmi describes her like this, ` Amala kamalaSamsthaa' - Residing in a white stainless lotus. She holds lotuses in her handsand sports a garland of lotuses. The mandala used to worship Sridevi is alsocalled Padma mandala. The reference here is actually to the six yogic Chakras inthe human body. The goddess Shree, as the great Kundalini Shakti, resides inthese lotuses.

The word `Lakshmi' can also be derived from the roots `La' which means `to give'and `Kship' which means `to inspire'. Thus Lakshmi means the one who gives usthe wealth of knowledge that inspires us to achieve the highest state ofrealization of the Self. `Ma Aavaha' - this means `please send her to me' or

`invite her to me'. This request goes to Agni, who is actually none other than SriNarayana. Only the great Lord has the capacity to grant eternal wealth of theknowledge of Self, called Shree. In an other sense, by performing Vedicsacrifices, one seeks to draw the attention of Lakshmi.

Hiranya means gold. It literally means `to shine' or `to steal'. Gold steals thehearts of men by virtue of its luster and worth. Gold is named as the king of allmetals. Other minerals are called `Parthiva' (of the nature of earth) whereas goldis called `Taijasa' (of the nature of light or fire). Hence gold is undoubtedlysuperior to all other metals. Similarly, Sridevi shines brightly amidst all otherGods and Goddesses, who appear dim in front of her. This speaks of theVimarsha aspect of Sridevi, which is the sole cause for the appearance of thisuniverse. When everything shines because of her own light, how can anythingbrighter than Her Exist? Also because she is the Shakti of Agni or Vishnu, it isbut natural for her to have a golden luster.

Harini in a literal sense means a female deer. It is seen in the Puranas thatLakshmi once came to earth assuming the form of a female deer. Deer alsosignifies attraction and beauty, both of which are the inherent qualities of Sridevi.

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However, a deer is extremely fast and to catch hold of it requires great strengthand determination. Similarly to achieve wealth one needs to work hard andovercome the effects of past Karmas. On a higher level, one can achieve theknowledge of the Self, which is the greatest of the treasures, only by constantSadhana and contemplation on the self. The Brahma Vaivarta Purana speaks of

the incident of the destruction of Daksha's Yagna by Shiva. Seeing the terribleMahakala form of Shiva, Yagna Purusha assumed the form of a deer and beganto run. However Rudra, within no time caught hold of the deer in his palms.Yagna Purusha is the Nirguna Parabrahman, which indicates Vishnu. The formof the deer that he assumed refers of his Vaishnavi Shakti, which is Lakshmi.

Also. Mahabharata calls Vishnu by the name `Harina' (13,17,119). His eternalconsort Lakshmi thus becomes Harini. Sridevi is also called Harini because shehas a golden yellow luster. Devi is referred to as `Haridraabhaa' (having aturmeric like complexion) in various Puranas and tantras. Bhagavata Puranaeven speaks of the Haridraa Gauri vrata where Sridevi is worshipped in an imagemade of turmeric. This association of Sridevi with turmeric also earns her the

name `Harini'.

Sridevi is described as Suvarnarajatasrajaam'. `Sraja' means a garland or anecklace. The goddess is wearing a necklace made of gold and silver. Now, wesaid before that Sridevi wears a garland of lotuses, so shouldn't this soundcontradictory. No! Because a tender lotus has a natural golden glow as well as asilvery tinge of white. Thus, this again may mean a garland of lotuses itself. Thusthe goddess is bedecked with valuables, both natural and man-made. Thus,Sridevi is the Adya Shakti who is at the helm of all affairs, concerning both theanimate creation as well as the inanimate forces of nature. Here Suvarnarepresents the vowels and Rajata represents the consonants. Thus the goddess

wears a Matrika Mala, the garland of letters. Now, the entire creation, accordingto Shabda Vaada, arises out of sound. Thus, Sridevi is the MahaYoni from whichthe universe takes birth. She is also the origin and essence of all mantras, whichare but permutations and combinations of these Matrika letters. `Chandraam' -The word `Chandra' originates from the root `chadi'. This means to causefreshness or happiness (Aahlaada) or to shine. Because Sridevi shines like themoon, she is called Chandraa. In the same way as the moon causes delight toone and all, Sridevi also brings tremendous delight to all those who see her fromin their inner hearts. The physical moon causes delight to the physical eyeswhereas Sridevi brings immense pleasure to the inner-eyes.

Moon always forms a prominent ornament in most forms of Sridevi. The TithiNityaa worship in Srichakra follows the pattern of Chandra Kalaa or the lunardigits. Srividya is referred to as Chadra Vidya or Chandrakalaa Vidya in variousscriptures. Also, one form of Srividya is known to have Chandra as its Rishi(seer). The Ayushkara Prayoga of the Kalpasutras prescribes meditation onSridevi in the lunar disc.

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`HiraNmayiim' - Hiranya means gold. Much has been told about this already. Byadding to this root, a pratyaya called `mayat', we obtain the word `Hiranmayi'.This pratyaya gives the word two meanings by the way of Praachuryaartha andVikaaraartha. Since Sridevi has similar qualities as that of the gold, she is seenas Hiranyaswaroopini. This is the Praachuryaartha. Also because Sridevi is

having a golden complexion, she seems to be made of gold i.e. Hiranyavigrahaa.This is the Vikaaraartha. Hiranya also means `sacred' (pavitram vai hiranyam).That is, the great goddess who is free from all limitations and boundaries ofname, form and space, transforms herself so as to become the efficient cause ofthis universe. Though she is without a form, she assumes multitudes of formsand shines in the hearts of the devoted, with a golden luster. She is thus referredto as Hiranmayii. This transformation (PariNaama) is indicated by Hiranya, whichhas to undergo a lot of processing before it obtains its luster and brightness.Shiva is called Hiranyaretasa. Here, Hiranya means Prakriti or nature and Shivais indicated to be its very seed. Kaalikaa Purana calls that power of HiranyaretasParamashiva), which is responsible for creation-destruction-preservation of the

worlds as Hiranmayee.

The viniyoga or the ritualistic application of this mantra has three forms:Adibhautika, Adidaivika and Aadhyaatmika. These three refer to fire-god, sun &moon and the Self as the respective deities of the three Viniyogas. The firstinvolves using the mantra with a `swaahaa' added at the end and offering gheeinto sacrificial fire. The second involves meditating on Sridevi in the lunar disc.The third involves worshipping the goddess, as one's own self withPraanaagnihotra.

Maharshi Agastya describes thus, `The intellect in the mind, the light in the sun,

the shine in the moon, the luster in the gold, the butter in milk, all these are formsof Sri Mahalakshmi'. The meditation verse for this mantra is as follows:

kaantyaa kaa~nchanasannibhaaM himagiriprakhyairshchaturbhirgajaiHhastotkShiptahiraNmayaamR^itaghaTairaasichyamaanaaM shriyam |naanaaratnasamujwalaaM karalasatpadmaM kiriiTojwalaamkShaumaabaddhanitambabimbalasitaaM vande.aravindasthitaam ||

The second verse:

taaM ma\_ aa va\`ha jaatavedo la\_kShmiimana\`pagaa\_minii\`m |yasyaa\_~M hira\`NyaM vi\_ndeyaM\_ gaamashwaM\_ puru\`Shaana\_haM ||

O Jaataveda, invoke that Lakshmi (to/in me) who is Anapagaamini (stable),blessed by whom, I shall obtain gold, cows, horses and men.

`Jaataveda, taam lakshmiim me aavaha', these words are similar to what we seein the previous mantra. However, here Sridevi is given an additional adjective,

Anapagaamini'. This refers to Lakshmi who shall stably reside in the Sadhaka

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without deserting him for another person. Gold represents Sthaavara (immovableor inanimate) wealth whereas cows, horses and men represent Jangama(movable or animate) wealth. By Sridevi's grace, one obtains both these forms ofwealth. The men that this mantra speaks of, include children, friends, servantsand family (putramitradaasabhootaan - Saayana Bhaashya). It is said in

Raajyalakshmi Hridayam that the attendants or followers of Sridevi are cows,horses and elephants. Thus, it becomes evident that with Her arrival, theattendants also follow and reside forever in the Sadhaka. Cow represents Satva,horse rajas and elephant Tamas. Sridevi, attended by these three Gunas, ishowever beyond all the three, she is Trigunaateeta. Depending on his ownquality, the Sadhaka sees Sridevi in one of these Guna forms. This mantra alsohas Jaataveda as its Rishi. The meter for this mantra is Anushtup. The presidingdeity is Sri Rajyalakshmi. Her Dhyana Shloka is as follows:

chatura~NgabalopetaaM dhanadhaanyasukheshwariim |ashwaaruuDhaamahaM vande raajyalakShmiiM hiraNmayiim ||

keyuurairmekhalaadyairnavamaNikhachitairbhuuShaNairbhaasamaanaam |karpuuraamodavaktraamaparimitakR^ipaapuurNanetraaravindaam ||hemaabhaaM divyavastraaM mR^igamadatilakaaM padmavaktraamudaaraam |shriilakShmiiM padmahastaaM natajanavaradaaM sarvabhuutyai namaamaH ||

The third verse:

a\_shwa\_puurvaaM ra\`thama\_dhyaaM ha\_stinaa\`dapra\_bodhi\`niim |shriyaM\` de\_viimupa\`hwaye\_ shriirmaa\` de\_vii ju\`Shataam ||

I invoke Shri Lakshmi, who has a line of horses in her front, a series of chariots in

the middle, who is being awakened by the trumpeting of elephants, who isdivinely resplendent. May that goddess, who is the Mother, grace me with herpresence.

This mantra presents the picture of the joyous arrival of Sridevi to the Sadhaka. Aline of horses leads her procession. Then follows her beautiful chariot. BehindHer, one sees a herd of elephants, loudly making a trumpet-like noise. Or thismeans that Sridevi is arriving in a chariot driven by horses. In the previous twoverses, the Sadhaka requested Jaataveda to bring Sridevi to him. As a result ofhis prayers, Lakshmi is being brought to the Sadhaka, as described in this Rik.Knowing that Sridevi is approaching him, the Sadhaka further requests her tocome directly to him. The word `Upahwaye' means inviting Sridevi to come nearoneself.

Further, `devii maa jushataam' means `may the great goddess come to me ornear me'. Here the word `Maa' may not be looked upon as just the ChaandasaPrayoga of the word `Maam', which means `my'. It also means `mother'. TheSadhaka has to find some relation to associate himself with Sridevi, who is nowgoing to stay with him forever. Since She is the source of the entire creation

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(Jagadyoni), it is but natural for a being to recognize her as his mother. Thehorses, which lead Sridevi's procession, represent the senses (Indriyas) of man(Indriyaani hayaan aahuH). Ratha (chariot) is the body of the Sadhaka (shariiramrathameva tu). The presence of Sridevi in the chariot indicates her residence inthe center of one's heart or in the center of one's very being. Thus, she is

recognized here as one's very self. Speaking in terms of Yoga, the noise of theelephant indicates the awakening of Kundalini. Many Yogis experience this noisewith the awakening and ascent of Kundalini Shakti.

`Sri' means `Shrayaniiyaa' - one in whom ever one seeks refuge. The word `Devi'arises from the dhatu `div' which means `to shine' or `to play'. Because of Hershining presence in the Sadhaka, he becomes aware of anything and everything.Even the basic awareness of `Aham' (I) and `Idam' (this) is because of herpresence as the Vimarsha Shakti. The entire world is her play or Leelaa, as saidin the Brahma sutras (Lokavattu leelaa kaivalyam). Thus she is rightly called`Devi'. She is called Sridevi also because she is ever immersed in a cosmic play

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

The Rishi of this Rik is Ananda, and the metre is Anushtup. The presiding deity isSri Lakshmi. `U' is the Bija, `ta' is the Shakti and `Shriim' is the Kilaka. TheDhyana Shloka is as follows:

taDidwarNaapuurNaaM shashilapanataaTa~NkayugalaamdarasmeraadhiiraaM karakalitapadmaaM dwinayanaaM |lasadgriivaaM kShaumaa~Mshukavishadanaabhii sarasijaam

bhajaami tvaaM deviiM praNatajanasaubhaagyajananiim ||

The fourth mantra:

kaa~M so\_smi\_taaM hira\ Nyapraa\_kaaraaM\` aa\_rdraam jwala\`ntiiMtR^i\_ptaaM ta\_rpaya\`ntiim |pa\_dme\_ sthi\_taaM pa\_dmavarNaa\`m taa~M i\_hopa\` hwaye\_ shriya\`m ||

I invite that Lakshmi to me who is of the form of the supreme Brahman, who hasa smiling face, who has a golden luster, who is compassionate, who is burning-bright, who is ever satisfied and satisfying, who is residing in the lotus and whohas a lotus-like ruddy complexion.

`Kaam' is a name of the supreme Brahman (ka iti brahmaNo naama). Theidentity of Sridevi with Parabrahman, which was hinted at in the previousmantras, is explicitly declared here. By calling her Brahman, she is described asbeyond the reach of thoughts and words (vaangmanaso ragocharaa). She is alsounderstood be having `Durniruupa swaroopaa'- it is impossible to comprehend or

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illustrate her true form by words or description. Here, a syllable of the sacredSrividya Mahamantra is encoded.

The word `Sosmitaa' may be broken into three as follows, `Sa - U - smitaam'.`Sa' means `with'. `U' represents flow. `Smita' means smile. Thus Sridevi is

described as having a smile from which a beatific smile flows out into the heartsof the Sadhaka, filling him with indescribable joy. The normal laugh of the livingbeings is said to be `Praakrita' or incidental. Depending on circumstances, itvaries. It may be a smile, guffaw or laughter. However, the smile of Sridevi is themark of the bliss or Ananda aspect of the Brahman. This is eternal andtranscendent. This smile holds in itself, the grace of the Brahman, responsible forthe appearance of the entire visible universe. These two words `Kaamsosmitaam' have to be read together to comprehend the above meaning.

`Hiranya praakaaraam' - Praakaara is the Chaandasa Prayoga of Prakara, whichmeans type or variety. Thus, this may indicate type, color, form or shape. In this

sense, Sridevi has a beautiful form or complexion that is comparable to Hiranyaor gold. Praakaara also means a wall, fortress or an enclosure. It indicates aprotective covering that is used to safeguard something very precious. Thismeans that Sridevi resides within a fortress of gold. Until one crosses over theboundaries of lust, greed and temptation, represented by the golden fortress, byeliminating their very cause, which is duality, one attains Sridevi.Ishavasyopanishat says that the form of Brahman is hidden by a covering of gold(Hiranmayena patrena satyasyaapi hitam mukham).

`Aardraa' means wet, and this further hints at the qualities of being in contact withwater (Klinnaa) and coolness (Shiitala). However, this word is frequently used to

indicate compassion. Thus, by calling her Aardra, Sridevi is declared to becompassionate. Acharya has described Sridevi as the very personification ofcompassion in various hymns. Also, some commentators point out that this wordindicates the birth of Lakshmi from the ocean of milk (Ksheera Saagara). Aardraais also the name of a Nakshatra or a star. It is seen in the Smriti that the birth starof Sri Lakshmi is Aardra, which incidentally happens to be the favorite star ofLord Shiva too. The wetness spoken here also indicates the state of KundaliniShakti soaked in Kulamrita, as described in the Rudrayamala (Amritaardraamkuliinaam taam kundaliim samupaasmahe).

The word `Jwalanti' is used to indicate that Sridevi is bright as the fire. She is theMoola Prakriti shining in the hearts of all creatures. Sincere Sadhakas behold hervision inside, just as one sees the bright sun on the outside. It is her brightness(Prakasha) that makes everything else visible and existent (Tasya Bhaasaasarvamidam 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 bygranting their worldly requests, and finally grants them liberation, by grantingthem the greatest treasure of Atma Jnana (the knowledge of the self). Most

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descriptions of Sri Lakshmi picture her as seated on a lotus. Her crystal clearform also appears to be of the same color as the lotus, due to reflection. She isthe eternal Parabrahman free from all Gunas or qualities. However, she acquiresvarious attributes or Gunas and appears as the Saguna Brahman to shower hergrace on the less evolved devotees, incapable of grasping the mighty truth of

Nirguna Brahman. The scriptures recommend worship of Sridevi with lotus flowerbecause it represents purity, prosperity and beauty. All these are also thequalities of Sridevi. Hence Lakshmi is seen as being non-different from the lotus.Her residence is in the lotus hearts of the sincere and the devoted.

The main aim of this mantra is to establish Sridevi as being non-different fromParabrahman. Only when all senses and thoughts are clamed down by achievinga state of total satisfaction, does the light of Brahman reveal itself, as one's ownself. This state of complete satisfaction can be achieved only by Sridevi's grace.The words `Ardra' (wet) and `Jwalanti' (burning) are contradictory according tothe law of nature. What is wet cannot be burning. However, Sridevi is beyond the

limitations of nature since Prakriti (as seen by the Sankhya theory) happens to bejust an aspect or a part of hers. She is above the Tatvas of Prakriti and Purusha.She is the transcendent Sadakhya Tatva. Due to her compassion towards herchildren, grace flows out spontaneously from her, into the hearts of the Sadhaka.This lights up his entire being with the effulgence of the supreme Brahman. TheRishi of Rik is Ananda and the metre is Brihati.

The presiding deity is Srilakshmi. The Bija is `Kaam', `Hriim' is the Shakti and`Shriim' is the Kilaka. The meditation verse is as follows:

varadaabhayashukapustakakarakalitaaM kamalamadhyagaaM kalaye |

kamalaaM samsmitavadanaaM kanakaavaraNasthitaaM kaa~nchit ||

The fifth mantra:

cha\_ndraaM pra\`bhaa\_saaM ya\_shasaa\_ jwala\`ntii\_m shriyam\` lo\_kede\_vaju\`ShTaamudaa\_raam |taaM pa\_dmane\ miiM\_ shara\`Na\_mahaM prapa\`dye ala\_kSmiirme\`nashyataaM\_ tvaaM vR^i\`Ne ||

I seek refuge in Sri Lakshmi, who is beautiful like the moon, who shines brightlyin the world due to her fame, who is pleased with the Gods, who is generous andwho is surrounded by lotus flowers. I seek you (Lakshmi) to get rid of mymisfortune.

Chandra (moon) happens to be just a part of Sridevi. When Lakshmi came out ofthe milky ocean, a single ray of her beauty gave rise to the moon. Since themoon was born out of the milky ocean too, he is seen as Sridevi's brotherearning her the title `Chandrasahodari'. `Prabhaasa' means to shine better and

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restriction on her generosity towards them just because they worship otherdeities. It is through her powers, that the other deities grant boons to their owndevotees, just as the moon reflects the Sun's light. The other deities, like themoon, appear to be self-luminous because of Sridevi. This further speaks of hergenerosity. `Padmanemi' - `Padma', although primarily means lotus, it also

stands for `Prapancha' or the universe. Since Sridevi regulates (Niyama) theactivities of the universe, which is nothing but a projection from her very own self,she is called Padmanemi. `Nemi' also means `to be surrounded'.

Sridevi is picturised as being surrounded by lotuses. Lotus signifies beauty,prosperity, purity and abundance, according to Lakshmi Rahasya Tantra. WithSridevi as the center of origin, all these qualities, like rays of light, spreadeverywhere, bringing the light of happiness and knowledge to the otherwise darkand gloomy world. she is said to be `Padmanabhi' or one with the lotus-navel.This is because the navel, according to yoga Shastra, is the place from whichmost important Nadis emanate. These nadis are circuits of Pranic energy. All

important manipulations occur at the Nabhi Chakra, which is also the seat ofenergy storage. When guru performs Shambhava or Pragalbha Mahavedha onthe disciple, Kundalini Shakti suddenly appears as Sridevi in the Manipooraka ofthe Sadhaka. The aspirant is by now prepared for this by performing certainKriyas and Shushka Japa. He need not bother to awaken Kundalini fromMoolaadhaara as in the case of Kaulas. The purity and the predominance ofSatva Guna in the path of Samayachara allows one to completely transgress thelower two Chakras of the nature of tamas. However, due to the difficulty inachieving a state of total Satva, one discovers his consciousness, personified byKundalini, in the Rajasic Chakra of Manipooraka. The advantage here is that onehardly needs to bother of all the dangers one faces while crossing the crucial

Chakra of Swadhishthana, for which a complete balance is required. Mostkaulikas following Vamachara get stuck in this Chakra and are forever throwninto the cycle 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 one could transcend all theGunas by an excess of rajas or tamas. This practically does not happen. Whenone raises himself from Tamas to Rajas, he still has traces of Tamas. This tamasis lost only when the Sadhaka further rises to the level of Satva. But he now hastraces of rajas. The state of Satva is the final state of exit into the attributeless,Nirguna Mahat. It is impossible to immediately rise to the levels of Satva fromTamas without a gradual ascent. Most followers of Vamachara who quoteexamples of Sri Ramakrishna Paramahamsa and other such great personalities,actually have their claim working against themselves. These great men werealready established firmly in the realms of the Brahman, and all they didexternally was simple child's play. They were already established in a statewhere the distinction of Samayachara and Vamachara mattered no longer.

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Some commentators read `Padmanemiim' as `Padminiim iim'. Padmini means alotus-pond. It also directly signifies a lotus. With no distinction whatsoeverbetween Sridevi and the lotus, she is also called Padmini. Padma means theworld an Padmini refers to its stalk (Padminii Padmalateva ). Sridevi, who is theMoola Prakriti is the stalk or the support of the universe. `Iim' is the great Bija

mantra of Sridevi. This further confirms the association of this Sukta withSrividya. As said before, each mantra of the Sukta encodes a syllable of Srividya.I will not talk about this topic though, and those interested may refer to workssuch as Sri Guna Ratna Kosha and Saubhagya Lakshmi Kalpa.

The word `Taam' may simply mean `that' Padmanemi. However it can also beviewed as a separate adjective. Kamadhenu Tantra describes the letter `Ta' asParashakti or Kundalini. It is also seen as the combined power of Brahma,Vishnu and Rudra (Varnoddhaara Tantra). It also signifies the Iccha or will of thegoddess, responsible for the creation of the visible universe.

`sharanamaham Prapadye' - one prays for refuge in Sridevi, for getting rid ofone's misfortune, which is caused mainly because of Avidya. This is also aprayer addressed to Sridevi, requesting her protection. Sayanacharya andPrithvidharacharya have objected to the usage of the word `Aham' in this context,though it has come down traditionally over the ages.

`alakshmiirme nashyataam tvaam vriNe, - what is not Lakshmi is Alakshmi. IfSridevi signifies beauty, prosperity and generosity, Alakshmi signifies ugliness,lack and greed. The Puranas have personified Alakshmi as a deity calledJyeshtaa. It is said that Jyeshta Devi came out of the milky ocean beforeLakshmi as in hence regarded as her elder sister. It is also said that she was

followed by Halahala poison. As soon as she emerged out, she wedded Kali (thepersonification of kali yuga), who signifies all that is nasty and bad. She is thuscalled Kalivallabhe (Padma purana). Some identify Dhoomavathi, a mahavidyagoddess with Jyeshta, but what one needs to observe is that Dhumavathi is awidow whereas Jyeshta is wedded to Kali Purusha. Alakshmi cannot reside in aplace where there is presence of Sridevi. Thus, the Sadhaka here takes refuge inthe lotus feet of Sridevi, to get rid of his Alakshmi. Seeing the competitionbetween Lakshmi and Alakshmi, he has chosen Lakshmi among the two. Theword `VriNe' indicates this choice or VaraNa. Alakshmi is nothing but the qualitiesof kali that are embedded in the dark chambers of human mind. Laziness, lust,greed, quarrelsome nature, cruelty, dyoota, Paana (taking to liquor), MaamsaBhakshana (eating meat) are all said to be qualities of a person, that inviteJyeshta Lakshmi to oneself (Mahalakshmi Ratna Kosha). The usage of the word`Varana' is made to advice the Sadhaka to give up these qualities, to achieveLakshmi.

The seer of this mantra is Ananda, Chandas is Trishtup and the presiding deity isSarvaishwarya Pradaayini Mahalakshmi. `Cham' is the Bija, `Nam' is the Shaktiand `Shriim' is the Kilaka. The meditation verse is as follows:

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tejomaNDalamadyagaa~M dwinayanaaM divyaambaraala~NkR^itaamdeviiM padmavaraabhayaaM karatalaiShchintaamaNiM bibhratiim |naanaa divyavibhuuShaNaaM cha bhajataaM daurbhaagyasamhaariNiimnaanaabhiiShTavarapradaananirataaM vande paraaM devataam ||

The sixth mantra:

aa\_di\_tyava\`rNe\_ tapa\_so.adhi\`jaa\_to vana\_spati\_stava\` vR^i\_kSho.athabi\_lvaH |tasya\_ phalaani\_ tapa\_saa nu\`dantu maa yaanta\`raaa\_ yaashcha\`baa\_hyaa a\`lakShmiiH ||

O great mother who shines like the Sun, because of the power and glory of yourpenance, the Bilva tree has grown up. By your grace, in the form of the fruit ofthe Bilva tree, may all misfortunes and inauspiciousness residing in my interior

and exterior perish!

Aditya Varne - Aditya is the name of Sri Surya, the sun of Aditi. His Varna orcolor is of the nature of pure brightness. Thus, it is described that Sridevi shinesbrightly like the sun. Sridevi is described as having the complexion of the risingsun (Tarunaarunavadarunavarne 22/3 Saubhagya Sanjivanam). Here, venerablecommentators have pointed out that the Bala Mahatripurasundari form of Srideviis symbolically indicated (tanumadhyaam mahaalakshmiim baalaamtripurasundariim). This adjective is variously seen to derive a Bija of Srividya andalso the Pancha Pranavas of Srividya. These can be easily derived followingsome simple sutras. However, this has to be learnt from one's Guru directly.

Tava tapasodhijaataH vanaspatiH bilvaH - Here there are references to penanceperformed by Lakshmi. The word `Tapas' arises from the root `tap' which meansto burn. Thus Tapas is something, which causes physical difficulty (vividhaklesha janakam karma). Taps, according to Ratna Kosha means BrahmaSankalpa. According to Yogini Tantra (1,5), Vishnu had two wives Saraswati andLakshmi. Vishnu was more attentive towards Saraswati and this greatly botheredLakshmi. She went to SriShaila and performed a severe penance to please LordMahadeva. Pleased by her austerities, Lord Shiva granted her a place in SriVishnu's heart. A Bilva tree grew in the place where Sridevi performed herpenance. This tree became a favorite of both Sri Lakshmi and Lord Mahadeva.

According to Vaamana Purana, Sridevi performed a severe penance for thewelfare of the entire universe, in Kanchipuram, on the banks of river Neelaa. ABilva tree sprouted from her right hand in that place.

According to Brihaddharma Purana, Lakshmi performed penance to please LordShiva in Kapaaalamochana Kshetra. Pleased with her, Lord granted her, hisfavorite Bilva tree.

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According to Agni Purana, when Sridevi was roaming in the form ofKaamadhenu, the celestial cow, Bilva tree grew on the dung that fell from her, inKolhapura. Skaanda Purana, Kalika Purana and Brahmanda Purana also speakof Lakshmi's penance in a forest of Bilva trees. Since Lakshmi resides in theBilva tree, its fruit is called `Shriphala' and `Lakshmiphala'. Just as Sri Parvati

resides in tulasi, Sri Saraswati in gooseberry tree, Sri Lakshmi is said to reside inBilva tree. Bilva leaf consists of three Dalas (petals or leaves), which representBrahman, Vishnu and Rudra and its stalk represents Adi Shakti (JnaanabhairavaTantra 6th Patala). It is also believed that Bilva tree took its birth on the third dayof Shulka Paksha in the month of Vaishakha. This day is celebrated as BilvaJayanti.

In this Rik, Bilva is referred to as `Vanaspati'. Vanaspati means a tree withoutflowers, but having fruits (ApuShpaaH phalavantaH). Bilva is also called aVanaspati because of its medicinal properties. Its power to cure various diseasesis also attributed to the penance of Lakshmi. It is also used in Tantric alchemy

and in Kayakalpa.

Tapasaa tasya phalaani maa yaa antaraa yaaH baahyaaH cha alakshmiiHnudantu - The useage of the word `Tapas' for the second time indicates

Anugraha (grace) rather than penance here. Or, it may also mean worship orUpasana. It is wished here that the Bilva fruits, sanctified by having been offeredSridevi by means of Pooja, shall eliminate one's misfortune (Sri Sukta Bhashya).We have already analyzed the word `Alakshmi'. Here two types of Alakshmi,internal and external, are spoken of. Internal Alakshmi refers to ego, ignorance,greed, lust and other undesirable qualities. External Alakshmi refers to sinfulactivities, lack of cleanliness, laziness, disease, poverty and performing actions

banned by the Vedas. Thus, one prays to Sridevi to eliminate one's Alakshmi byshowering Her infinite grace. Here, the word `Maa' is taken to mean `Maam' (me)or mayi (in me). Sridevi is requested to eliminate AshriiH, present in theSadhaka.

An alternative is to split the sentence as: `maayaa antaraayaaH cha baahyaaHalakshmiiH'. Here Maya refers to Ajnana (ignorance) or duality (Dvaita). Theword AntaraayaaH speaks of all the banes that result from ignorance and duality.Thus, we request Sridevi to throw these out (Baahya) from us.

The seer of this mantra is Ananda, Chandas is Trishthubh and Deity is SriMahalakshmi. `Aam' is the Bija, `Shriim' is the Shakti and `Hriim' is the Kilaka.The Dhyana Shloka is as follows:

udyadaadityasa~NkaashaaM bilvakaanana madhyagaam |tanumadhyaaM mahaabaalaaM dhyaayedalakShmiiparihaariNiim ||

The seventh mantra:

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Upaitu - Upa + Etu - This means `come near me' or `join me'. Since Kubera,Manibhadra and Kiirti are Parivara Devathas of Sridevi, they naturally commandrespect. Hence this special invitation. PraadurbhuutaH asmi Asmin raashTre - `Ihave originated, appeared or taken birth in this kingdom'. Kingdom may here

mean earth. However, it refers to the Hiranyaloka, a plane of higherconsciousness, obtainable solely by Sridevi's grace. By obtaining Sridevi's grace,the Sadhaka has got rid of all dualities and ignorance, and he now finds himselfin a plane of higher consciousness. He sees this as a new birth. He is now in thekingdom of God or of Sridevi.

Some commentators have identified this as the Srinagara, the divine Loka of SriMahatripurasundari. One attains Hiranyaloka, after he is wet (Bhairavayamala).This wetness, one has to note, is due to Kulamrita, that flows as result of theunion of Kundalini with Paramashiva.

Kiirtim riddhim dadaatu me : Kirti here means `fame'. Riddhi means Samriddhi orprosperity, the facility to enjoy all forms of luxuries. Riddhi also refers to Animaaand other Siddhis (RiddhiH AshtaishwaryasamriddhiH). Like Kirti, Riddhi is also aParivara Devi of Sridevi, as is regarded as the wife of Kubera (Mahabharata andHarivamsha). Thus, this is a prayer to Sridevi to grant Siddhi, Samriddhi, Riddhiand Kiirti to men, who have taken birth on earth.

The seer of this mantra is Kubera, Chandas is Anushtup and deity isMaNimaalinii Mahalakshmi. `Um' is the Bija, `Mam' and `Bloom' are the Shaktiand `Shriim' is the Kilaka. The Dhyana Shloka is as follows:

raajaraajeshwariiM lakShmiiM varadaaM maNimaaliniiM |deviiM devapriyaaM kiirtiM vande kaamyaarthasiddhaye ||

The Eighth Rik:

kShutpi\`paa\_saama\`laaM jye\_ShThaaM a\`la\_kSmiiMnaasha\`yaa\_myaha\`m |abhuu\`ti\_masamR^iddhi\_M cha sarvaaM\_ nirNu\`da me\_ gR^ihaa\`t ||

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

Jyeshta brings with her, hunger, thirst, poverty, ill health and bad thoughts. Sheis the elder sister of Sridevi because she came out of the milky ocean beforeSridevi (ShriyaH praagutpannaa). She is described in the Padma Purana to be ofan ugly, disgusting form. She emerged out of the milky ocean wearing a red darksari and decorated with red flowers. She approached the Devas, who asked herto inhabit all those places, which were dirty, which were the places of residence

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of the wicked, which witnessed constant fights and which housed activities notacceptable by the scriptures. Sri Lakshmi extols control over the star Rohini,whereas Jyeshta presides over the star `Jyeshta'. People avoid performing anyauspicious activities in this particular star.

Abhooti means Anaishwarya (poverty). This may 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 ofhis home.

The seer of this mantra is Sri Mahavishnu. The metre is Anushtip and deity isSarvaishwaryakaarini Mahalakshmi. The Bija is `kshum', `ham' is the Shakti and`shriim' is the Kilaka. I have seen the traditional usage of the bijas `ram - hriim -shriim- hriim- ram' for purposes of Japa and Nyasa with regard to this mantra.The Dhyana Shloka is as follows:

aj~naanapaatakatamaHsthiti suuryarashmimdaurbhaagyabhuudharavidaaraNa vajramiiDe |rogaartighoramaNi mardana pakShiraajamlakShmiipadadwayamanartha haraM sukhaarthii ||khaDgaM savaatachakraM cha kamalaM varameva cha |karaishchaturbhirbibhraaNaaM dhyaayet chandraananaaM shriyam ||

The ninth mantra:

gandha\`dwaa\_raaM du\`raadha\_rShaaM ni\_tyapu\`ShTaaM karii\_ShiNii\`m |ii\_shwa\_riiM sarva\`bhuutaa\_naaM taami\_hopahwaye\_ shriya\`M ||

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

Gandhadwaaraam duraadharshaam - The sense of smell (Gandha) is acharacteristic of Prithvi Tatva or the earth element (ghraanagraahyo gunaHgandhaH ). Sri Lakshmi is like the door to this sense of smell and hence she isrecognized to be none other than Prithvi or mother earth. Bhu is a form ofLakshmi. She is also worshipped as Vasudhaa Lakshmi or Vasundharaa. Thespecial qualities of the earth are her forgiving nature, patience and equal lovetowards all creatures. To indicate that her patience is indestructible by anyone,the word `Duraadharshaa' is used (kenaapi dharshitum ashakyam). This alsomeans that no creature can live without Prithvi or by acting against her(durdharsha = duHsaaham).

Yet another meaning is that the non-devoted can never obtain the grace ofSridevi. She can only be pleased by true devotion and not by any other methodor forcefully. The same is indicated in the Rahasya Naama Saahasra in the name- Bhaktivashyaa. Nityapushtaam kariishiniim - Pushti means to obtain nutrition or

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kalpadroH paadamuule drutakanakanibhaaM chaarusi~MhaasanasthaamhastaiH padmau varadamabhayaM dhaarayantiiM cha maalaam |naanaabhuuShaaM suveShaaM maNimakuTadharaaM divyagandhaanulepaaMdhyaayetsampuurNakaamapradakarakamalaaM kambukaNThiiM hR^idabje ||

There is another Dhyana Shloka in the book Vaikhanasa Vidya, which seems toextol the meaning of this mantra in simple words:

govR^indaanugataaM dhyaatvaa surabhiM sasyamaaliniim |pR^ithulaaM praaNinaamiishaaM durdharShaaM shriyamarchayet ||

The tenth mantra:

mana\`saH\_ kaama\_maakuu\`tiM vaa\_chaH sa\_tyama\`shiimahi.\ |pa\_shuunaaM ruupa\`manna\_sya mayi\_ shriiH shra\`yataaM\_yashaH\` ||

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

manasaH kaamam - `Kaama' means desire. ManasaH kaaama means the desireof the mind. The fulfillment of this requires Sridevi's grace. Hence this prayer.This again encodes a Bija of Srividya. Aakootim - In Vedic literature, the meaningof this word is taken as `determination or mental resolve'. The Dhatu `kuu' hasthe meaning ` to decide or 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 and then arrive at adecision or resolve the mind'. Thus, Kaama is desire and the mental resolve toachieve that desire or Kaama is aakooti (Sankalpa). Just as Kaama is personifiedas the son of Brahma, and the husband of Rati, aakooti is the daughter of Manuand Shataroopa and the wife of Prithushena (Atharvanaveda - 6,131,2).VaachaH Satyam - This means `Truth in words' (vaagindriyasya yaathaarthyam).The Sadhaka requests Sridevi to make him speak only truth. Not just this, butalso grant him Nigrahaanugraha Saamarthya (the power to curse or grantboons). This is what is termed as Vaaksiddhi. When ones heart and mind arepure by complete adherence to truth, his spoken words are materialized intotruth. Satyam not only means truth but is also the name of Brahman. Thus, thedevotee is determined both by Vaak and manas (mind and speech) to obtain thesupreme Brahman or Sridevi.

Pashoonaam ruupam annasya roopam : The term `Pashu' indicates all thoseanimals that help one to carry one's Vedic duties righteously, like the cow, horse,buffalo, elephant etc. (Gajaashwagomahishyaadi). Here the word `Roopa' shouldnot be taken as `form or appearance' but as `Praachurya' or `Baahulya'

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(abundance). The intention of the Sadhaka is to obtain abundant Pashu Sampat(wealth of the cattle).

`Anna' means food. This applies to the four varieties of eatables that arerecognized 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 shrii includes in itself all the aforesaidvirtues like kirti, Pashu sampat, Anna samruddhi etc. These will be undoubtedlyobtained if one is able to obtain Sridevi's grace. `Yashas' signifies the fame thatis obtained by performing Satkaryas (beneficial deeds). People with abundantwealth engage themselves continuously in Bhoga (enjoyment) and forget theirduties. This earns them `Kukhyaati' (bad name or bad publicity). Thus, it is notsufficient if one achieves wealth, but should also obtain `Yashas', obtainable bystrict adherence to Dharma. Thus, Sadhaka prays to Sridevi to grant both these(Grihe Sampat Chitte Dharmam). He hopes that by Sridevi's grace, these virtueswill reside in him (tadupaasake mayi Aashrayataam).

It is also possible to group these words as follows: `Pashoonaam roopam' and`Annasya yashaH'. `Anna' indicates any material that is of the nature ofTraigunya (three qualities) or Shaadgunya (six qualities). The three Gunas, aswe know are, Satva, rajas and Tamas. The six qualities are Jnana (knowledge),Bala (strength), Aishwarya (prosperity or wealth), Viirya (valor), Shakti and Tejas(brilliance or brightness). Here, the word `Yashas' is read to give the meaning of`Vriddhi' (prosperity). It is to be noted that the Lakshmi Sahasranama (fromRudrayamala) has the name, `Annasya Yashase namaH'.

Thus, Vaaksdiddhi and Bhogasiddhi are the main fruits of this mantra. Its seer is

Kaama, metre is Anushtup and deity is Bhogalakshmi. `Mam' is the Bija, `sham'is the Shakti and `shriim' is the Kilaka. Dhyana Shloka is as follows:

taaM dhyaayet satyasa~NkalpaaM lakSmiiM kShiirodanapriyaaMkhyaataaM sarveShu bhuteShu tatvaj~naanabalakriyaam |kaantyaa kaa~nchanasannibhaaM dwinayanaaM kalhaaramaalaavatiimkastuuriitilakaaM karaishcha kamale kaNThe cha muktaavaliim ||sheShaasheShavisheShabhuuShaNarataaM sambibhratiiM kuNDalaam |padmaakShiiM bhaja sarvadaabhilaShita praaptyai samR^iddhashriyai ||

The eleventh mantra:

karda\`me\_na pra\`jaabhuu\_taa ma\_yi sambhava\_ karda\`ma |shriyaM\` vaa\_saya\` me ku\_le maa\_taraM\` padma\_maali\`niim ||

Lakshmi! You have progeny in Kardama. Hence, O Kardama, may you reside inme. Make Mother Sri, adorned with garlands of lotuses, to have Her abode in myancestral line.

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Kardamena prajaabhuutaa - Kardama was a Prajapati in the Maanvantaranamed Swaayambhuva. According to Vishnu Bhagavata (3.12.27), he was bornof Brahma's shadow. The same description is also seen in BrahmavaivartaPurana (Brahmakhanda - 22). He is said to have married Manu's daughterDevahooti. However, Vishnu Purana speaks of a Rishi called Kardama, who took

to severe austerities to please Sridevi, in order to please her. As a result, whenSri Lakshmi emerged out of the milky ocean, she accepted him as her father.Here, the words `kardamena prajaa bhoota' speak of Sridevi, who appeared asthe daughter of Kardama.

Kardama is one of the three sons (Maanasa Putras) of Sridevi. The others areAnanda and Chikleeta. Because of Kardama, Sridevi became a mother, byhaving him as her son (prakrishtam apatyam yasyaaH saa suputravatiiityarthaH). Mayi sambhava - the Sadhaka requests Kardama to stay in his houseforever and to be graceful to him. Maataram shriyam padmamaaliniim - HereSridevi is described using two adjectives. `Maataa' means mother. Since this

mantra is addressed to Kardama, Sridevi is referred to as the mother ofKardama. This may be read as `tava maataram' - `your mother', referring toKardama alone. However, `tava' is avoided here to indicate the universalmotherhood of Sridevi. She is not only Kardama's mother, but also of the myriadsof universes that originate from her. The Rahasya Naama sahasra has given theutmost importance to the motherhood of goddesses by having the very first nameas `Srimata'.

The second adjective is `Padmalinini'. Padma means Prakriti (nature) and agarland of lotuses means nothing but the different Tatvas like Avyakta, mahat,Indriyas etc. Hence, this adjective describes Sridevi as the Mulaprakriti, who

wears (bears) all these Tatvas and hence the entire universe, which is but acongregation of these Tatvas. She is thus rightly called `Mata'.

Me kule vaasaya - The Sadhaka is requesting Kardama to inspire his motherLakshmi to have her abode in the ancestral line of the Sadhaka. This is a prayerto Sridevi, through Kardama. `Kula' means house, family or lineage. TheSadhaka wants the grace of Lakshmi not only for himself, but also for hisancestors (Pitrus) and the generations to come. The Sadhaka is sure that byinviting Kardama, his mother Lakshmi will also come to reside with her son in theSadhaka, owing to her motherly affection towards Kardama. In a much deepersense, Kardama means Ganesha, the Lord of the Indriyas or the senses(kardamam ambikaasoonum gananaatham samaashrayet - Varavarnini Tantra).He resides in the Moolaadhaara, acting as the doorkeeper of Kundalini. (Now,the story of Ganesha guarding Parvati makes more sense right!) It is impossibleto approach her, without his permission. Hence, an aspirant always begins ShaktiSadhana with Ganesha Upasana. The Sadhaka is praying to Sri Ganesha toreside in him and to be graceful. By this, the ascent of Kundalini becomespossible. The goddess can then ascend and traverse the path of kula (i.e. the six

Adharas) to attend Paramashiva. The mala referred to here is the Akshara mala,

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which has Kundalini as the sutra and the letters of the Sanskrit alphabet as thebeads. The letter `Ksham' is the meru, situated in the Ajna Chakra. The word`Padma' means `letter' here (varnaaH padmasamaprabhaaH - KriyoddishaTantra).

The Rishi of this mantra is `Kardama' and the metre is Anushtup. The presidinggoddess is Mahalakshmi. `Kam' is the Bija, `vam' is the Shakti and `shriim' is theKilaka. The meditation verse is as follows:

savasaa gauriva priitaa kardamena tathendiraakalyaaNii madgR^ihe nityaM nivaset padmamaalinii |dhyaayet haaTakasannibhaaM dwinayanaaM divyaambaraala~NkR^itaamsatphullodara padmakomalayugashriimatkaraambhoruhaam ||naanaaratnakiriiTakuNDalalasadvaktraambujaaM padminiim |sarvaabhiiShTaphalapradaananirataaM sampatsamR^iddhyai sadaa ||

The twelfth mantra:

aapaH\_ sR^ija\`ntu\_ snigdhaa\`ni chiklii\`ta\_ vasa\` me gR^i\_he |ni cha\` de\_viiM maa\_taraM\_ shriyaM\` vaa\_saya\` me ku\_le ||

May the holy waters create harmonious effects. O Chiklita, progeny of Sri!Reside at my home; and arrange to make Divine Mother Sri stay in my lineage!

AapaH snigdhaani srijantu - `Ap' means water in a general sense. Here however,the reference is to the Aapya Devatas (the deities of water). The entire creation issustained by the element of water. It is the Yoni or source of the entire creation

since the creation is reputed to have begun from water. The marvelous quality ofwater is its adhesiveness; its ability to binds things together. It is this quality ofwater that makes it all-sustaining. Adhesiveness also speaks of friendship orharmony. Thus, the Sadhaka prays to the Apya Devatas to generate harmonyand friendship. Here, we must visualize water as the personification of Sridevi'sgrace.

The Rishi of this mantra intends to create (Srijana) peace and harmony in theuniverse by invoking the grace of Sridevi in the form of water. This is thegreatness of our Vedic literature. There is not an inch of narrowness anywhere.The prayer is not only for the well-being of one's own self and family, but also forthe welfare of the entire universe.

Chikliita - Chiklita is a Rishi, who is also a son of Lakshmi. The differentcommentators variously interpret him, as the son of Lakshmi, Kaama(Manmatha, the god of love), Chandra (moon) and as the doorkeeper of Sridevi'sresidence. It is, however appropriate to identify Chiklita with Kaama. Kaama(desire or lust) is born of Anna (food) and Jala (water). He is responsible for thevarious happenings of the illusionary world. This mantra is addressed to him.

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Devim mataram shriyam cha me kule ni vasaya - Similar to the previous mantra,this also describes Sridevi as the mother of Chiklita in particular and as themother of the cosmos in general. The additional adjective used here is `Devi'.Since she shines (diivyati) in every being in the form of maternal instinct, she iscalled `Devi'. Again, the Sadhaka is seeking the grace of Sridevi, through the

agency of her son Chiklita or Kaama. Lakshmi is described to be extremelyaffectionate towards Kaama, who was born as her son Pradyumna (inKrishnavatara). By obtaining his grace, the Sadhaka hopes, Sridevi shall alsograce him. Until one wins over lust, Virya (regenerative fluid) cannot betransformed into chit. Till this happens, the awakening of Kundalini is impossible.Only with the force of chit, awakening and ascent become possible. Thus, oneneeds to win over the cardinal urge completely to obtain the grace of Sridevi. TheKaama that we talk about here is the intense craving for Sridevi's grace, and notof any physical desire. This naturally brings about Chitta Suddhi and hence, ViryaParishkarana.

The seer of this mantra is Chiklita, Anushtup is the Chandas and the deity isAmriteshwari Mahalakshmi. `Am' is the Bija, `Lam' is the Shakti and shriim' is theKilaka. Dhyana Shloka is as follows:

dhyaayet kalpatarormuule ratnasimhaasane sthitaampadmadwayadharaaM padmaaM varadaabhayadhaariNiim |sarvaratnavichitraa~NgiiM raktashriipaadapiiThikaamhemadaNDasitacChatrachaamaradwaya viijitaam ||

The thirteenth mantra:

aa\_rdraaM puShkari\`NiiM pu\_ShTiM pi\_~Ngalaa\`M padma\_maali\`niim |cha\_ndraaM hi\_raNma\`yiiM la\_kShmiiM jaata\`vedo ma\_ aa va\`ha ||

Invoke for me, O Jaataveda, Lakshmi who is compassionate, attended byelephants, who nourishes all, adorned with garland of lotuses, having a golden-red complexion, shining like the moon and lustrous like the gold.

Ardraam - We have analyzed this word in the previous mantra. This may beunderstood to mean compassionate or as having soothing (cooling - shiitalataapahaarii) quality. The description hidden here is of Sri Gajalakshmi, who isserved by two elephants. She is wet because of the nectar that flows out from thegolden vessels held by the two elephants. The Rishis have hereby indicatedChittaparikarma as the means of attending Sridevi. When a Sadhaka refines hismind by developing qualities like Maitri (friendship with the world), Muditaa(bliss), Karunaa (compassion) and Titikashaa (endurance), he becomes eligibleto invite and receive Sridevi.

Pushkariniim - `Pushkara' means a male elephant. Thus, `Pushkarini', means afemale elephant. It is believed that eight elephants assist Sri Adishesha by

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The fourteenth mantra:

aa\_rdraaM yaHkari\`NiiM ya\_ShTiM suvarNaa\`M hema\_maali\`niim |suuryaaM hi\_raNma\`yiiM la\_kShmiiM jaata\`vedo ma\_ aa va\`ha ||

Invoke for me, O Jaataveda, Lakshmi who is compassionate, holding a rod,having a golden complexion, adorned with golden ornaments, brilliant as the sun,dazzling like gold.

YaHkariniim yashtim - some commentaries feel that the word `Yahkarini' is adistortion of the word `Yashtikarini', which means `holding a rod or Danda'. SriLakshmi is thus the Dharma devata, who holds the dharma Danda. This alsospeaks of her form as Yama or death. She is also death or Mrityu. She is thedeath of all limited and dualistic objects or concepts. `Karini' means a femaleelephant and `Yah' means `to stroll'. Thus Sridevi is depicted in this Rik as astrolling female elephant. This adjective is a synonym of the word `Pushkarini'

that we saw in the previous mantra.

Suvarnaam - Suvarna is the polished, refined form of gold. Thus, Sridevi isdescribed to be having a golden luster. Suvarna also means the best color or gift,if we split the word as `Su' - `the best' and `varna' - `color or gift'. The greatest ofall gifts is salvation (Moksha Lakshmi) and Sridevi alone is capable of granting it.`Hema' - It basically means `gold' again. Sri Devi is picturised as decorated withgolden ornaments. However, Hema also means Sumeru mountain, which is thefavorite abode of Sridevi. Sridevi is the Moola Prakriti (nature personified),adorned with the mountains as her ornaments. Sumeru forms her goldennecklace (haimamaalaam sumervaatmam gale dhritvaa prakaashati - Kalika

Purana).

Soorya - the sun, responsible for the sustenance of the entire creation is noneother than Sri Narayana. Thus, his Vaishnavi Shakti is called Suuryaa. She isbrilliant like the sun, destroying the glooming darkness of ignorance and duality.This mantra invokes Sridevi in the solar orbit.

A Prayoga instructs the Sadhaka to chant this mantra, while performing Tratakaon the rising sun. This is said to confer eighteen Maha Siddhis. I have actuallyseen a great Sadhu who worshipped Sri Mahatripurasundari with Sri Sukta. Hemeditated on Sridevi, chanting this particular mantra, fixing his gaze on the sun.This is however, possible only after a tremendous Yogic Sadhana. Some Dhyanaverses that I have included here are from his copy of Sri Sukta Prayoga. In theyogic sense, the Surya mandala is situated in the Anahata lotus. The VaikhanasaTantra asks the Sadhaka to meditate on Sri Devi in his heart lotus, bathing herwith devotion and respect.

The lotus blooms only after sunrise. In the same way, the grace of Sridevi causesthe heart of the devotee to bloom. The Vedic culture has seen and worshipped all

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deities in the solar orbit. He is the Pratyaksha Bhagavan in the age of kali. Thisalso indicates the non-difference between Lakshmi and Sri Gayathri. Both are ofthe form of Brahma Vidya. A scholar from Orissa (I do not recall his name) hasbeautifully brought out the essence of this Sukta, deriving at the same time, thesecret formulas of Gayathri and Panchadashi. What most people chant everyday

is actually Savitri and not Gayathri. The actual formula of Gayathri is said to behidden in the Vedic literature. The great Acharya of Sringeri Sri Vidya TirthaSwamigal once said that the actual formula of Gayathri was self- revelatory. Itreveals itself when a person attains the necessary spiritual state.

The seer of this mantra is Jaataveda, metre is Anushtup and the goddess is SriRajyalakshmi. `Sriim' is the Bija, `ham' is the Shakti and `hriim' is the Kilaka. TheDhyana Shloka is:

padmaM maNimayaM kumbhaM ikShuchaapaM cha bibhratiim |puShpabaaNaaM mahalakShmiiM dhyaayed raajyapradaayiniim ||

The fifteenth mantra:

taaM ma\_ aa va\`ha jaatavedo la\_kShmiiM a\`napagaa\_minii\`m |yasyaaM\_ hira\`NyaM\_ prabhuu\ taM\_ gaavo\ daa\_syoshwaan\`vi\_ndeyaM\_ puru\`Shaanaham ||

Invoke for me O Jaataveda, that Goddess Lakshmi, who is ever unfailing, beingblessed by whom I shall win wealth in plenty, cattle, servants, horses and men.

This is like the Phalashruti for the entire Sukta. The seer of this mantra is Kubera,

metre is Prastaara pankti and deity is Sarva Saubhagya Lakshmi. `Hriim' is theBija, `shriim' is the Shakti and `hriim' is the Kilaka. The Dhyana Shloka is:

dhyaayellakShmiiM prahasitamukhiiM raajyasimhaasanasthaammudraashaktiM sakalavinutaaM sarvasamsevyamaanaam |agnau puujyaaM akhilajananiiM hemavarNaaM hiraNyaambhaagyopetaaM bhuvanasukhadaaM bhaargaviiM bhuutidaatriim ||

The rest of the verses, are said to be only Phalashruti. Since the fifteenth verse isalready a Phalashruti Shloka, these are not accepted to be a part of the actualSukta. The scholars feel that these have been added some time later by theNiruktakaras. Most of these are popular shlokas from the Smriti and hence I haveomitted them here. Some Sadhakas use these shlokas too for Purascharana, butthis is not necessary. I was told by my guru to recite the Sukta 108 times andthen conclude the Japa by chanting these verses. But some works on mantraShastra like the Samrajya lakshmi Hridaya instruct the Sadhaka to include theseshlokas as well in the Japa.

paraambaa priiyataam

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