समरं योनिं लक्ष्मीं त्रितयमिदमादौ तव मनोः
निधायैके नित्ये निरवधिमहाभोगरसिकाः।
भजन्ति त्वां चिन्तामणिगुणनिबद्धाक्षवलयाः
शिवाग्नौ जुह्वन्तः सुरभिघृतधाराहुतिशतैः॥
samaraṁ yoniṁ lakṣmīṁ tritayamidamādau tava manoḥ
nidhāyaike nitye niravadhimahābhogarasikāḥ |
bhajanti tvāṁ cintāmaṇiguṇanibaddhākṣavalayāḥ
śivāgnau juhvantaḥ surabhighṛtadhārāhutiśataiḥ ||
samaraṁ - kāma bīja; yoniṁ - Bhuvaneśvarī bīja; lakṣmīṁ - Lakṣmī bīja; tritayam idam – these three syllables; ādau - before; tava manoḥ - Your mantra (the Pañcadasākṣarī mantra discussed in the previous verse); nidhāya – placed; ike nitye – the Eternal One; niravadhi mahā bhoga rasikāḥ - seekers of endless material pleasures; bhajanti tvāṁ - worshipping You; cintāmaṇi guṇa nibaddha akṣavalayāḥ - rosary made of gems having the quality of cintāmaṇi; śivāgnau – the fire of Śiva; juhvantaḥ - perpetually worshipping; surabhi ghṛta dhāra ahuti śataiḥ - offering continuous oblations with cow’s ghee.
“O! Eternal Parāśakti! Those who want endless material pleasures have to place kāma bīja klīṁ क्लीं; Bhuvaneśvarī bīja hrīṁ ह्रीं; and Lakṣmī bīja śrīṁ श्रीं before Your mantra and worship You with rosary having the qualities of cintāmaṇi and by offering countless oblations with ghee made from cow’s milk into the fire of Śiva.”
This verse says that bīja-s klīṁ क्लीं, hrīṁ ह्रीं and śrīṁ श्रीं be prefixed to Her Pañcadasākṣarī mantra discussed in the previous verse. After prefixing, the mantra appears like this:
क्लीं - क ए ई ल ह्रीं klīṁ - ka e ī la hrīṁ
ह्रीं - ह स क ह ल ह्रीं hrīṁ - ha sa ka ha la hrīṁ
श्रीं - स क ल ह्रीं śrīṁ - sa ka la hrīṁ
This mantra is known as Saubhāgya Pañcadasākṣarī mantra. But this mantra is different from the regular Saubhāgya Pañcadasākṣarī. In regular Saubhāgya Pañcadasākṣarī, aiṁ, klīṁ, sauḥ (ऐं क्लीं सौः), the bīja-s of Bālā mantra are prefixed to each kūṭa respectively. Then the mantra becomes likes this:
ऐं - क ए ई ल ह्रीं aiṁ - ka e ī la hrīṁ
क्लीं - ह स क ह ल ह्रीं klīṁ - ha sa ka ha la hrīṁ
सौः - स क ल ह्रीं sauḥ - sa ka la hrīṁ
This verse consists of four parts. 1. The formation of the mantra; 2. Benefits of reciting this mantra; 3. How this mantra is to be recited; and 4. How to get mantra siddhi of this mantra.
1. Formation of this mantra:
By prefixing the three syllables derived from the above verse gives rise to Saubhāgya Pañcadaśī. Saubhāgya means good fortune, good luck, etc. How does this mantra differ from the regular Saubhāgya Pañcadaśī is the key question. The difference between the two versions lie in the fact that in version 1, Pañcadaśī is prefixed by Triśakti mantra (also known as tripuṭa mantra), as explained in this verse. In version 2, Pañcadaśī is prefixed by Bālā mantra (aiṁ, klīṁ, sauḥ).
Triśakti can be interpreted in two ways. Triśakti means three powers and these are icchā śakti, jñāna śakti and kiryā śakti (powers of will, knowledge and action), three of the five Powers of Divine. The other two are Consciousness and Bliss. The essential nature of Śiva is expressed through these three śakti-s or powers and are represented by these three bīja-s respectively klīṁ क्लीं, hrīṁ ह्रीं and śrīṁ श्रीं. (Actual Triśakti mantra is śrīṁ श्रीं; hrīṁ ह्रीं and klīṁ क्लीं. The actual Triśakti mantra is prefixed to Pañcadaśī in a reverse order. Triśakti could also mean three Devi-s, Kālī, Bhuvaneśvarī and Lakṣmī, who are worshipped in Dasa mahāvidyā).
2. Benefits of reciting this mantra:
Pañcadaśī mantra is capable of offering liberation. But the Saubhāgya Pañcadaśī mantra as derived from this verse is capable of offering all the material pleasures. When the verse says, niravadhi mahā bhoga rasikāḥ - seekers of endless material pleasures, it means that this mantra japa is capable of giving material wealth. The word mahābhoga used in this verse is important to notice. Mahābhoga (Lalitā Sahasranāma 219) does not mean liberation; it means great material enjoyment such as wealth, comforts, family, helping the needy, etc. Whereas, if one is initiated into the second version of Saubhāgya Pañcadaśī, he or she is sure to attain liberation, in the sense, the process of liberation is set in motion, when the mantra is initiated. Liberation may happen in this birth or in future births; but liberation is assured in one or two births. Liberation is assured because Parābīja sauḥ (सौः) in is capable of offering liberation. Parābīja is also known as hṛdayabīja and Bālā mantra has parābīja sauḥ (aiṁ - klīṁ - sauḥ ऐं – क्लीं - सौः).
3. How this mantra is to be recited:
The verse specifies certain rules to recite the Saubhāgya Pañcadaśī (version 1, as explained in this verse). One should use his or her rosary to count the mantras. The rosary beads should have the qualities of (cintāmaṇi guṇa) cintāmaṇi (this gem is also known as philosopher’s stone) which is not a stone by itself. Mantramātṛkāpuṣpamālāstavaḥ (verse 1) makes a reference to a gemstone by name cintāratna, which also fulfils all the desires of the one who properly uses them. It is a stone or a gem processed with alchemy (rasavāda) which is capable of fulfilling all the desires of the one who possesses it. According to this verse, one should recite and count the number of recitations using this rosary.
4. How to attain siddhi of this mantra:
After having recited certain a number of times, one has to perform puraścaraṇa, to complete the process of initiation. There are two views on performing puraścaraṇa-s. Some are of the view that rituals involving puraścaraṇa should be performed after prescribed number of recitations of a mantra. Few are of the view that at the time of initiation itself, puraścaraṇa is to be performed. However, one has to be guided by his or her Guru.
After completing the prescribed number of recitations, one has to make several oblations of this mantra into the pure fire invoked in the name of Śiva. At the end of puraścaraṇa ritual, one is supposed to get all his desires fulfilled. Generally, when a fire ritual is done, the presiding deity is invoked in the middle of the fire. In the case of Parāśakti, She will be invoked in the middle of the fire. But, this verse says that Śiva is to be invoked in the fire, which clearly explains their inseparableness.
Cintāmaṇi can also be interpreted as the supreme knowledge and rosary of cintāmaṇi could then refer to a rosary with fifty one beads, duly consecrated. Rosary should be consecrated before first use.
Śivāgni could also mean the fire of the Soul within, into which oblations are done mentally.
Mahābhoga could also be taken to mean final liberation.
This mantra could refer to Kādividyā as against Hātividyā explained in the previous verse. These two divisions are so called, depending upon Guru’s lineage. Some are of the few that this classification is based on the usage of ka or ha as the first letter of the Pañcadaśī mantra. This is explained in Lalitā Sahasranāma 239.