मुखं बिन्दुं कृत्वा कुचयुगमधस्तस्य तदधो
हरार्धं ध्यायेद्यो हरमहिषि ते मन्मथकलाम्।
स सद्यः संक्षोभं नयति वनिता इत्यतिलघु
त्रिलोकिमप्याशु भ्रमयति रवीन्दुस्तनयुगाम्॥
mukhaṁ binduṁ kṛtvā kucayugamadhastasya tadadho
harārdhaṁ dhyāyedyo haramahiṣi te manmathakalām |
sa sadyaḥ saṁkṣobhaṁ nayati vanitā ityatilaghu
trilokimapyāśu bhramayati ravīndustanayugām ||
mukhaṁ binduṁ kṛtvā – visualizing face as bindu; kucayugam adhastasya – below the bindu, (visualizing) your bosoms; tadadho – below that (bosoms); hara ardhaṁ - half of ‘ha’; dhyāyedyo – contemplating; haramahiṣi te – You, Consort of Śiva; manmatha kalām – the kalā of Cupid; sa sadyaḥ saṁkṣobhaṁ nayati - surely leads to agitation in the mind; vanitā ityatilaghu – of women easily; trilokimapyāśu – quickly the three worlds; bhramayati – captivation; ravīndustanayugām – having sun and moon as the pair of bosoms.
“The one who meditates on Your Kāmakalā form with Your face as bindu; below Your face, Your two bosoms and still below that, the triangle, the creative aspect of Śiva causes immediate agitation in the minds of women of three worlds, who have sun and moon as their bosoms towards the aspirant.”
This verse speaks about a meditation of Her kāmakalā form, which is Her subtler form. Her subtlest form is kuṇḍalinī. She is worshipped in different gross forms. Before understanding this verse, one needs to understand Her kāmakalā form, as described in Lalitā Sahasranāma 322 kāmakalārūpā is reproduced below. Kāmakalā is the Sanskrit bīja ईं (īṁ).
“She is in the form of kāmakalā. This is Her subtler form which is known only to Her spouse Śiva. The subtlest form is Her kuṇḍalinī form in sahasrāra, where She conjoins Her spouse. Kuṇḍalinī in lower cakra-s does not become subtlest and it attains the subtlest form only in sahasrāra. Kāma refers to the object of adoration, the object that is desired. Here, Śiva becomes the most desired of all, as He is the Supreme Reality or Paramārtha. Śiva being the Supreme Ruler, He is addressed as Kāmeśvara. By addressing Him thus, He not only becomes the object of desire (Kāma), but also becomes the Supreme Ruler (Īśvara). This how He becomes Kāma + Īśvara = Kāmeśvara. Kalā refers to vimarśa form of Śiva, Mahātripurasundarī. Śiva alone is Self-illuminating and Śaktī illuminates the universe with the brilliance of Śiva. Their conjoined form is Kāmakalā.
Kāmakalā consists of three bindu-s (dots) forming a triangle and below this triangle there is an inverted triangle (hārda-kalā) where the three kūṭa-s of Pañcadasī mantra are placed. From this lower inverted triangle all triads are born which ultimately leads to the creation of this universe. The two parallel dots are Her bosoms by which this universe is nurtured and a single dot above these two dots is Her third eye. Kāma means intent to create and kalā refers to a part of the main object, in this case, Śiva. The conjugation of Kāma and kalā leads to the manifestation of Kāmeśvara and Kāmeśvarī forms. Śiva and Śaktī unite only in their kāma forms i.e. kāma + īśvarī and kāma + īśvara. These two, are Their highest forms that cause Creation. She is known as ‘Mahā-tripura-sundarī’ in the Kāmakalā form and is also known as bindutraya samaṣti rūpa divyākṣara rūpiṇi. Mahā means supreme, tripura means three cities (could mean entire triads, the cause for creation that are ruled by Her). The deeper meaning of tripura is Her three actions viz. creation, sustenance and destruction. Sundarī means beauty. So ‘Mahā-tripura-sundarī’ means the beautiful and Supreme Mother, who creates, nourishes and dissolves. These three acts are subtly mentioned in Kāmakalā.
The three bindu-s are extremely powerful. They represent sun, moon and fire. Bindu is called the highest light. The highest form of light naturally should be the origin of light from which all others should have emerged. Self illuminating light is Śiva and that is why He is called as prakāśa form. Śaktī reflects and distributes the light received from prakāśa form and that is why She is called as vimarśa form. Vimarśa can be explained as knowledge with reasoning. The light of Śiva will not be reflected unless Śaktī is by His side. These three bindu-s are therefore the three different forms of Śaktī and each of which represent three divine energies viz. Vāma, Jyeśta and Raudrī. These goddesses represent Her three acts of creation, nourishment and absorption. This is as far as the upper triangle is concerned. It must be remembered that there is no triangle here but only three bindu-s (Bindu-s are further elaborated in nāma 905). It is called as a triangle because if these dots are joined by straight lines, a triangle is formed.
This upper conceived triangle is coupled with the lower hārda-kalā or the lower inverted triangle. Each of the three lines of the triangle represents the three kūṭa-s of Pañcadasī mantra. From this lower triangle which is formed out of the three kūṭa-s of the supreme Pañcadasī mantra, all other mantra-s are born leading to the creation of the universe. Thus the lower triangle is known as the organ of creation from which the universe was created. In the upper triangle the two lower bindu-s mean the sustenance or nourishment and the upper most triangle is the bindu for destruction. These bindu-s are also known as sun, moon and fire possibly indicating sustenance (sun-without which the universe cannot function), sustenance (moon – moon is the symbolic representation of love) and fire (one of the qualities of fire is destruction). This can be in fact compared to the three kūṭa-s of Pañcadasī where the kūṭa-s are also known as agni (fire) kūṭa, Sūrya (sun) kūṭa and Chandra (moon) kūṭa.
It is not appropriate to provide a detailed interpretation, which should be known only from a learned guru of Śrī Vidya cult. But those who do not have a guru, but are deeply attached to Śrī Mātā, the Divine Mother MĀ, should not be deprived of the opportunity to know the significance of Kāmakalā. Hence, a moderate interpretation is given here. The usage of this Kāmakalā in ṣoḍaśī mantra in an appropriate place will provide early siddhi of the mantra.”
This verse talks about two triangles, upper and lower or one above the other. Her face and Her two bosoms form the upper triangle and Her organ of manifesting the universe form the lower triangle. The verse says that Her face is the bindu and below the face is Her two bosoms and below the bosoms is the Yoni from where the universe emerges. The lower triangle is described as the half of Sanskrit ha ह, which refers to इ (i, but pronounced as e). If we look at the formation of इ, it forms a part of ह and hence the verse says hara ardhaṁ - half of ‘ha’. Kāmakalā is formed by placing a ‘U’ known as ardhacandra (half-moon) on the top of इ and one bidu above the ‘U’. It will look like this . This is called lower triangle and in this triangle, the three kūṭā-s of Her Pañcadaśī mantra are placed. While facing the triangle, the right side of the triangle is vāgbhava kūṭa (ka e ī la hrīṁ क ए ई ल ह्रीं); upper side of the triangle is kāmarāja kūṭā (ha sa ka ha la hrīṁ ह स क ह ल ह्रीं) and the left side of the triangle is Śakti kūṭā (sa ka la hrīṁ स क ल ह्रीं). From this inverted triangle, which is known as the Yoni of the universe or Brahmayoni, the entire manifestation happens. This is also explained in Lalitā Sahasranāma 895 yoninilayā.
The verse begins by saying that one should meditate on Her face, which is known as the bindu and Her two bosoms below Her face. The diagram above will explain this further. When an aspirant is able to meditate on this sutler form of the Divine Mother, as described in this verse, becomes highly energetic and is attracted by damsels in all the three worlds, including celestial damsels. It is also said that the celestial damsels have sun and moon as their bosoms. In spite of having sun and moon as their bosoms, they are still attracted to the one who meditates on Her kāmakalā form. Kāmakalā is subtly described in this verse as manmatha kalām, which can also said to mean erotism. There are interpretations which say Her bosoms is described as sun and moon. When an aspirant meditates on Her form described above, women of all the three worlds become passionate towards him. This is because he visualizes Her in the form of Pañcadaśī mantra, which is the source of the universe.
Many things can be discussed on this verse. An aspirant can attain perfection only if he dissociates himself from physical attractions and this verse is one of the tests that one has to pass. This verse can also be explained as the three nāḍī-s discussed in kuṇḍalinī meditation - iḍa, piṅgala (two bosoms) and suśumnā and their convergence is at Her face. Ājñācakra can be explained as the bindu in Her forehead. This also can be explained as tantric initiation of kuṇḍalinī.
The underlying principle in this verse is meditation. She can be attained only through meditation, by using Her Pañcadaśī mantra. A successful aspirant is spiritually born (second birth in this birth itself) from this mantra, which is called as Her yoni, moves up towards Her bosoms and spiritually nourished by Her. She allows him to move up towards Her ājñācakra where She merges this Yogi with Śiva. Spiritual birth can be considered as the second birth in this life itself, with an exclusive purpose of attaining liberation by merging with Śiva. She alone is capable of doing this, not even Śiva. Hence, Lalitā Sahasranāma 727 addresses Her śivajñānapradāyinī.
If the three worlds are interpreted as the three states of consciousness, active, dream and deep sleep states, then it means that She prevails in all the three states of consciousness or the aspirant stays in the state of Bliss in all these three states of human consciousness.
The interpretation of this verse is based on tantra śāstra-s and too much of disclosure is prohibited by Tantra Scriptures. They say that one should learn all these from a learned Guru. However, close to everything is explained in this interpretation.