Soundarya Lahari Sloka -19

Soundarya Lahari Sloka -19
[Kaamakalaa dhyaanam /kaama-jayam]

Mukham bindum kritwaa kucayugamatastasyatadadho
Haraardham dhyayeddhyo haramahishi te manmathakalaam
Sa saddhyaha samkshobham nayati vanitaa ityatilaghu
Trilokeemapyaasu bhramayati raveendustanayugaam

Haramahishi - Oh! Goddess supreme, the partner of paramasiva
[Haramahishi – haro binduhu tasya mahishi tadaadhaara trikona roopini iti goodhaarthaha]
Mukham - your [kaamakalaaroopini] face
bindum - the sree-cakra bindu [sarvaanandamaya]
kritwaa - imagining [meditating]
kucayugam - your [divine] breasts
tasya ataha - below that
tad adhaha – ]even] below that
Haraardham - the half [divine] yoni of siva
[Hara or paramsiva is called as ardhanaareeswara and hence called haraadham.]
[also can be referred as hakaaraardham. Ha means hamsaha; half of this is ham; in this take am; in saha take aha; this represents three bindus which is referred as manmathakala. ]
[The Goddess, is to be meditated upon, with the whole world covered by the goddess, as viraat rupa.]
[in “kleem” beeja, the important part is “eee”. This is also consisting of three bindus. The bindu at top is moon; the bottom two bindus represent sun and agni.]

Dhyayeddh yaha - who meditates on these
haramahishi - the partner of paramasiva
te - your
manmathakalaam - the kaamakalaa “kleem” bheeja
Sa - he
saddhyaha - immediately
samkshobham nayati - attracts [by divine vasiya]
vanitaaha - the kaama sakti
iti - this
atilaghu - very easy
Trilokeem apy - the most divine women in the world
aasu - very easily
bhramayati - attracts
ravi-indu-stana-yugaam - sun and moon as sthanas or breasts

this sloka is also called vasiyakara.
One performs the “kaamakalaadhyaanam”, becomes the deviswarupa.
One who does meditation with yekaagrataa, without any other thinking, and concentrate on the 3 bindus with the breasts of devi and sivalinga half, with sun, moon, and agni on the three bindus and try to see the viraat roopa of goddess imagining it is his own aatma, gets immersed in paramaananda saagara, he will not take rebirth again.[his body may come and go, but he is becoming one with the supreme, becomes the only one; the normal rules of the asti, jaayate, vardhate, viparinamate, apaksheeyate and vinasyati does not apply to him. He becomes a jnaani.]
Refer the sloka in the kathopanishad which refers as below:-

Na tatra sooryo bhaati, na candra taarakam
Nemaa vidyuto bhaanti kutoyamagnihi
Tameva bhaantam anubhaati sarvam
Tasya bhaasaa sarvamidam vibhaati.

Refer also the sloka in chapter 15 of gita which refers:-

Na tad bhaasayate sooryo na sasaango na paavakaha
Yad gatwaa na nivartante taddhaama paramam mama.

If you consider the world, the greatest power is sun, in the absence of the sun, the world is not there.
The human beings get food from vegetables, which are available from trees which get their food from candra.
Inside each one of us, there is the jathara agni, which cooks the food you eat and converts it to the form required for your survival. Even if you take coca cola, which of colour, the waste given out by the paayu [secretary organ] as urine is only white; who changes it – only agni. That is why these three powers are referred as very salient.

The 3 bindus can be referred as :-
Sun, moon, and agni;
Jaagrat[waking state], swapna[dream state], sushupti[dreamless deep sleep state];
Satwam, rajas, tamas;
Brahma, Vishnu, siva;
Jiva, jagat, iswara;

Meaning of the sloka:-
Oh! Goddess Supreme!
Meditate with the bindu of the sreecakra with your kaamakalaa face, below that meditate with the divine form of your breasts and below that half of sivalinga, and apply the “kleem” beeja, which is your kaama kala, he immediately becomes capable to attract the kaama sakti. This is very easy to understand. He will even attract the most divine women [who have the sun god and the moon god as the breasts]in the three worlds.
In lalita sahasranama we find the following equivalent slokas :-

“Sreemaad vaagbhava kootaika swaroopa mukha pankaja
Kanthaadha: katiparyanta madhyakoota swaroopini
Sakti kootaika taapanna katyadhibhaaga dhaarini”

This is devi’s mantraroopa.
This sloka may be considered as all pervading [akhila-prapanca-vyaapta]devi’s viraat roopa.
There is a sloka in rudrayaamala which refers :-


“Nabho mahabindumukheem candra soorya sthanadwayaa
Sumeru haara valayaa sobhamaana maheepadaa
Paataala tala vinyaasaa trilokeeyam tavaambike
Kaamaraajakalaaroopaa jaagarti sa caraacaraa”
The goddess is being described as :-
Sky is the face of goddess; surya and candra are the sthana of devi; meru parvata is the haara or garland of the goddess; earth is the paada or feet of goddess; paataala is the place where the feet of devi is posited.