Soundarya lahari: 33rd Sloka explained

Sri Gurubhyo namah Sri Parama GurubhyO namah Sri ParameShthi Gurubhyo Namah

This is my humble effort to understand 33rd Mantra from Soundarya Lahari.  This Mantra also conveys the Sri Vidya Mantra in the coded language.  I have mentioned Devi Upanishad or Devi Atharvasheersha, Tripuramahmina Stotra by DoorvasaMaharshi  as well Varivasya Rahasya of Sri Bhasuranandanatha while speaking on 32nd mantra from Soundarya Lahari.  All these ancient texts also have given Sri Vidya Mantra in the coded language.   We know, there are many variations in Sri Vidya Mantra, that too in Panchasadashi and Shodashi Mantra.   Sri Vidya is classified also as Kadi vidya & Hadi Vidya. Vidya beginning from Ka is known as kadi Vidya, whereas beginning with Ha is Hadivdya.  Hadividya is also known as Lopamudra Vidya.

There is another definition for Kadi & Hadi Vidya. Both have three kootas.  When each koota ends with HREEM it is Hadi vidya and when each koota ends with KLEEM it is Kadi vidya. According to me a true seeker shall not bother about these classifications or its names but devote themselves in the practice of Sri Vidya.

None of these forms or classifications either superior or inferior to the other.  It is worth knowing that Sri Bhasurananda in his Varivasya Rahasya has given as many numbers of meanings as the number of letters in Panchadashi Mantra.  I shall by the grace of GURUMANDALA try to share these 15 meanings of Panchadashi Mantra in my next meeting with you in my blog or in my Youtube channel.

Now let us listen to the 33rd Mantra of Soundarya Lahari beginning with smaram yonim rendered very melodiously by my grand niece  Smt Amita an ardent devotee of Ambal.  

Sri Lakshmidhara in his commentary on Soundarya Lahari states that anyone who desires to understand the mantra becomes disciple and hence he disclosed the seed syllables. However, it is not of much use except that gives one an intellectual understanding unless the Mantra is received by a GURU representing any of the Sri Vidya Tradition.  Laksmidhara having stated thus, I shall not have any reservation to mention the seed syllables here.

Smaram- Syllable of Kamaraja ( Kleem) Yonim- Syllable of Bhuvaneshwari- Hreem Lakshmeem, Syllable of Lakshmi, Shreem  Tritayam idam ; these three syllbales aadye; in the beginning tava;thy mano; panchadashi Mantra, Nidhaya; adding eke; some nitye; eternal, Niravadhi; endless  Maha bhoga; great enjoyment rasikah; graceful ( seekers of endless great enjoyment) Bhajanti- Chants, japanti – do japa tvam;thee  Chintamani Guna Nibaddhaaksha valayaah; adorned with a rosary of Chintamani gems- Shivagnou- In the fire of Shiva, juhvantah; offering  Surabhi Ghruta; Ghee of the celestial cow kamahenu, dharahuti shatai; countless stream of oblations.

All those Seeking your grace for endless great enjoyment are doing japa using the rosary of Chintamani and adding Kleem, Hreem & Shreem to your mantra.  With this mantra they are offering the ghee of Celestial cow surabhi, Kamadhenu   as oblation into the Shivagni, the fire of Shiva.

What this ‘ Mahabhoga” indicates? 219th Nama in Lalita sahsranama is SrI Mahabhogaayai Namah;  Sri Bhasuranandanatha in his commentary tells that Mahabhoga is joy, wealth etc., and hence Mahabhoga refers to worldly pleasures.  Sri Vidya Upasana shall not deprive the sadhaka of Materialistic pleasures, hence it is appropriate to understand Mahabhoga as wordly pleasures instead of attributing it to Jeevan Mukti, though Jeevan Mukti is the ultimate goal of Sri Vidya Upasana.  To support this view, we may refer to ‘ Soubhagya Panchadashi’ Mantra. It is Panchadashi to which three syllables of Sri Bala Tripura Sudandari is added, one each to the three parts, Kutas.  Soubhagya Panchadashi is said to bestow the Sadhaka with all materialistic wealth.

 In this 33 rd Mantra also three syllables kleem Hreem and Shreem are mentioned to be added to HER Mantra and not the three syllables from Sri Bala Tripurasundari Mantra.  To my humble knowledge there is no Mantra adding kleem, hreem and shreem each one to one koota of Panchadashi Mantra.  (One syllable to one koota).  If we understand that Sri Shankara Bhagavatpada referring to Shodhashi Mantra, that may also not go well because only one Syllable of Lakshmi is added to Panchadashi either at the beginning or at the end as per GURU PARAMPARA. There is another variation of Shodashi Mantra where Bhuvaneshwari syllable is added to Panchadashi in the beginning of the Mantra. 

Then which Mantra Sri Shankara Bhagavatpada is referring here and also stating benefit of this Mantra as Mahabhoga?  With my very humble knowledge and by the Grace of my Sri Vidya GURU and GURUMANDALA, I find 24 variations of MAHASHODHASHI MANTRA.  Among these 24 variations, 4 variations begin with Kleem, Hreem Shreem.  2 of them are not followed by Panchadashi Mantra and hence these 2 Mantras are also not the one, referred by Sri Shankara in this 33rd verse . 1 is followed by Bala Syllables in a different sequence neither in anuloma or viloma. Another one followed by first three syllables of Bala mantra but ended with totally different syllables and hence none of these 4 Mahashodhashi Mantras meets  as to what is said in this verse   There is a Mahashodhashi begins with Sylllables Kleem Hreem Shreem conversely.  This is the Mahashodashi Mantra having 28 Syllables but three Kutas of Panchadashi in this mantra is considered as Three syllables.  This is the Mantra very well fits into the meaning of 33 rd Mantra, Smaram Yonim Lakshmeem.  To keep the secret of the Mantra adding these Syllables conversely may not have been mentioned.   This is my understanding and the learned scholars and Sri vidya Upasakas may have their own understanding which I am not denying.

In Sri Lalitopakhyana Sri Hayagreeva also tells Sage Ahastya about Mahabhoga:- 

samsara taapa hariNee jaraamrutyu vinaashini poojitaa DuHkha dourbhagya vyadhi daaridrya nashini stutaa vighnougha Shamani Dhyaataa sarvaartha

Shodashi Mantra takes away all the pains of Samasara, prevents ageing and death. Removes obstacles, misfortune, poverty and diseases and bestows with all kinds of wealth. 

It is now very clear that Sri Shankara Bhagavatpada is mentioning here none other than the Mahashodashi Mantra, which is no doubt gives BHUKTI & MUKTI, that is all material wealth and also jeevanmukti. 

The gem Chintamani is mentioned in this verse.   It is a stone or a gem processed with alchemy, rasavidya which is capable of fulfilling all the desires of the one who possesses it.  Sri Shankara Bhagavatpada in his 17 verses Mantra Matruka Pushpamala Stava mentions Chintaratna.  More than mentioning Chnitaratna, the first 15 verses begins with the syllables of panchadashi and 16th makes it shodashi as well states that benefit of reciting this Pushpa malika Stotra. 17th Verse gives a concluding remarks. In some texts 17 th verse itself is not found. I shall surely try to explain this Mantra Matruka Pushpa Mala Stava on some other occasion.

Chintaani guna nibaddha Aksha Valya,  gives an indication of highest experience of Devi as SOUND, NADA, where the garland of letters A to Ksha are the Chintamani gems in the garland around Devi’s neck.

Shvagnau Juhvantah surabhigruta darahuti Shataih:   This speaks of internal worship the highest form of worship. followed by Samayins, In this worship, yajna, the Mantras are the ghee of Surabhi the celestial Cow kamadhenu flowing like stream. Where this ghee is poured? That is into Shivagni, fire of consciousness with the remembrance of the fire of energy, the Altar the yajna kunda that is shakti. It is the GREAT UNION, MAITHUNA of SHIVA & SHAKTI. 

Samayins perform all the rites of external worship in Chidakasha, the mental space. Repeating the mantra they establish the Triangle Yahnakunda in the Lotus of  Anahata Chakra  in the heart and the place the fire of Agni from Swadishthana.  This is Shivagni.  This 33rd verse clearly mentions that highest form of worldly prosperity, Mahabhoga, Sarva Artha can be attained by this mental worship without 64 external upachara.

Mentioning Anahata, swadhishtana etc., is nothing but referring to Kundalini.  Awakening of Kundalini is the subject which is not only difficult to understand but also confusing because there are many numbers of suggestions, advises, instructions, traditions on this subject. Some traditions start from Manipura and others from Mooladhara.  Koula path of Sri Vidya instructs to start from Mooladhara and most of the people follow this.  Mooladhara relates to survival and security, swadhishtana to desire aand attachment and Manipura to accomplishment and self-assertion.  In any ordinary healthy human being irrespective of any practice, the energy will be operating at the Manipura level.  The practice is needed to take the energy to higher levels.

Hadi Vidya advocates meditation on Anahata where as Kadi Vidya Advocates meditation on Ajna.  Sri Lalita Sahasranama from 475 th Nama Vishuddha Chakra nilaya to 534 Nama Yakinyamba Swaroopini provides the process of meditation very clearly without any iota doubt.  The very next Namas Swaha & Swadha speaks about oblations. Prapanchasara by Sri Shankara Bhagavatpada explains SWAHA as ATTAINMENT OF SELF.  The Meditation on Mantra and Chakras for  ATTAINMENT of SELF should be learnt from their respective Sri Vidya GURUS.  Sri Shankara also gives the meaning for SWAHA as ATTAINMENT of HEAVEN.   Attainment of heaven is nothing but Mahabhoga, endless greatest enjoyment.

Like all the verses of chanting of Soundarya Lahari this 33 rd verse also gives benefits to sadhakas.

Yantra for this in gold plate is to inscribed and placed in a box made of antelope horn and kept under the ground and covered in the pooja room.  1000 times recital of this verse holding silver / gold coin in the closed right hand per day is advised to continue for 45 days. Meditation on Devi as Mantra in the form of Sri Chakra at the Ajna Chakra.  Benefit of this sadhana is Acquisition of wealth and multiplying of riches.  Yantra is the square and four small circles at all the corners of the square. Seed syllable HREEM in the center of Square.  

1000 chants take between 4 to 5 hours depends upon individual’s speed of chanting.  Even otherwise just chanting this verse as many times as possible without yantra also is beneficial to improve one’s financial status and prosperity in their respective field.

Let us listen again Smaram yonim rendering by Amita before  concluding, with the grace of GURUMANDALA,  the explanation on 33 rd verse of Soundarya lahari  


Youtube Link for 33rd Verse explanation: (JSD Pani channel)

2 Comments on “Soundarya lahari: 33rd Sloka explained

  1. Iam very un like man lam chant soundarya lahare. any guru deksha wants. how chant my faverbul slokes please guide me guruji


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