Saundaryalahari, सौन्दर्यलहरी Shlokas 91-100

Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 91-100 

Shloka 91 (Getting of land, Getting riches)

पदन्यासक्रीडापरिचयमिवारब्धुमनसः

स्खलन्तस्ते खेलं भवनकलहंसा न जहति ।

अतस्तेषां शिक्षां सुभगमणिमञ्जीररणित-

च्छलादाचक्षाणं चरणकमलं चारुचरिते ॥ ९१॥

She who has a holy life,

The swans in your house,

Follow you without break,

As if to learn ,

Your gait which is like a celestial play.

So thine lotus like feet,

Taking recourse to the musical sound,

Produced by gems in your anklets,

Appears to teach them what they want.

Shloka 92 (Getting ability to rule)

गतास्ते मञ्चत्वं द्रुहिणहरिरुद्रेश्वरभृतः

शिवः स्वच्छच्छायाघटितकपटप्रच्छदपटः ।

त्वदीयानां भासां प्रतिफलनरागारुणतया

शरीरी श‍ृङ्गारो रस इव दृशां दोग्धि कुतुकम् ॥ ९२॥

Brahma, Vishnu, Rudhra and Easwara,

Who are the gods who rule the world,

Become the four legs of your cot,

So that they are able to serve you always.

Sadhashiva who is white in colour.

Becomes the bed spread on which you sleep,

And appears red , because he reflects your colour.

And to your eyes which are the personification,

Of the feelings of love,

He gives lot of happiness.

Shloka 93 (Fulfillment of desires)

अराला केशेषु प्रकृतिसरला मन्दहसिते

शिरीषाभा चित्ते दृषदुपलशोभा कुचतटे ।

भृशं तन्वी मध्ये पृथुरुरसिजारोहविषये

जगत्त्रातुं शम्भोर्जयति करुणा काचिदरुणा ॥ ९३॥

Her mercy which is beyond.

The mind and words of Our Lord Shiva,

Is forever victorious in the form of Aruna,

So as to save this world.

That spirit of mercy is in the form of,

Curves in her hairs,

In the form of natural sweetness in her smile.

In the form of pretty tenderness of a flower in her mind,

In the form of firmness of a ruby stone in her breasts,

In the form of thin seductiveness in her hips,

In the form of voluptuousness in her breasts and back.

Shloka 94 (Getting all desires)

कलङ्कः कस्तूरी रजनिकरबिम्बं जलमयं

कलाभिः कर्पूरैर्मरकतकरण्डं निबिडितम् ।

अतस्त्वद्भोगेन प्रतिदिनमिदं रिक्तकुहरं

विधिर्भूयो भूयो निबिडयति नूनं तव कृते ॥ ९४॥

The moon that we know is thine jewel box,

Filled with water of incense,

The blackness we see in the moon,

The musk put for thy use in this box,

And the crescents we see of the moon

Is thy canister of emerald,

Full of divine camphor.

And for sure,

Brahma the creator refills these daily,

After your use,

So that they are always full.

Shloka 95 (Getting of all desires)

पुरारातेरन्तःपुरमसि ततस्त्वच्चरणयोः

सपर्यामर्यादा तरलकरणानामसुलभा ।

तथा ह्येते नीताः शतमखमुखाः सिद्धिमतुलां

तव द्वारोपान्तस्थितिभिरणिमाद्याभिरमराः ॥ ९५॥

You are Leading light of the home of Lord Shiva,

Who destroyed the three cities,

And so coming near you and worshipping at thine feet,

Are not for those with weak mind.,

Who do not have control of their senses.

And that is why perhaps,

Indra and other Gods,

Stay outside your gates,

And attain your sweet self,

By practice of siddhis like Anima.

Shloka 96 (Attainment of knowledge and wealth)

कलत्रं वैधात्रं कतिकति भजन्ते न कवयः

श्रियो देव्याः को वा न भवति पतिः कैरपि धनैः ।

महादेवं हित्वा तव सति सतीनामचरमे

कुचाभ्यामासङ्गः कुरवकतरोरप्यसुलभः ॥ ९६॥

Many poets reach the Goddess of learning,

The wife of the creaor,

By composing soulfull poems.

Many who search and attain riches,

Are termed as the Lord of the Goddess of wealth.

Oh, first among chaste woman,

Except Lord Shiva your consort.

Your breasts have not even touched,

The holy henna tree.

Shloka 97 (Redemption of the soul)

गिरामाहुर्देवीं द्रुहिणगृहिणीमागमविदो

हरेः पत्नीं पद्मां हरसहचरीमद्रितनयाम् ।

तुरीया कापि त्वं दुरधिगमनिःसीममहिमा

महामाया विश्वं भ्रमयसि परब्रह्ममहिषि ॥ ९७॥

Oh , Parashakthi who is one with Parabrahma,

Though those who have learned Vedas,

Call you as Brahma's wife Sarawathi,

Or call you as Vishnu's wife Lakshmi,

Or call you as Shiva's wife Parvathi,

You are the fourth called Maha Maya,

Who gives life to the world,

And have attained all that is to attain.

Shloka 98 (Mastery over words)

कदा काले मातः कथय कलितालक्तकरसं

पिबेयं विद्यार्थी तव चरणनिर्णेजनजलम् ।

प्रकृत्या मूकानामपि च कविताकारणतया

कदा धत्ते वाणीमुखकमलताम्बूलरसताम् ॥ ९८॥

Oh , mother mine,

When shall I , who begs for knowledge

Be able to drink, the nectar like water,

Flowing from your feet,

Mixed with reddish lac applied there?

When shall that water attain,

The goodness of saliva mixed with Thambola*,

From the mouth of goddess of learning,

Which made one born as mute,

Into the king of poets?

Shloka 99 (Attainment of ultimate bliss)

सरस्वत्या लक्ष्म्या विधिहरिसपत्नो विहरते

रतेः पातिव्रत्यं शिथिलयति रम्येण वपुषा ।

चिरं जीवन्नेव क्षपितपशुपाशव्यतिकरः

परानन्दाभिख्यम् रसयति रसं त्वद्भजनवान् ॥ ९९॥

Those who worship thee , oh mother,

Are so learned and so rich,

That even Brahma and Vishnu,

Are jealous of them

They are so handsome,

That even the wife of Cupid, Rathi,

Yearns for them.

He unbound from the ties of this birth,

Always enjoys ecstasic happiness,

And lives for ever.

Shloka 100 (Attainment of all occult powers)

प्रदीपज्वालाभिर्दिवसकरनीराजनविधिः

सुधासूतेश्चन्द्रोपलजललवैरर्घ्यरचना ।

स्वकीयैरम्भोभिः सलिलनिधिसौहित्यकरणं

त्वदीयाभिर्वाग्भिस्तव जननि वाचां स्तुतिरियम् ॥ १००॥

Oh Goddess who is the source of all words,

This poem which is made of words,

That you only made,

Is like showing the camphor lamp to the Sun,

Is like offering as ablation to the moon,

The water got from the moon stone,

And is like offering water worship,

To the sea.

॥ इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य

श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य

श्रीमच्छङ्करभगवतः कृतौ सौन्दर्यलहरी सम्पूर्णा ॥

॥ ॐ तत्सत् ॥

(अनुबन्धः  Addendum

Addendum Shloka 101

समानीतः पद्भ्यां मणिमुकुरतामम्बरमणि-

र्भयादास्यादन्तःस्तिमितकिरणश्रेणिमसृणः ।

दधाति त्वद्वक्त्रंप्रतिफलनमश्रान्तविकचं

निरातङ्कं चन्द्रान्निजहृदयपङ्केरुहमिव ॥ १०१॥

Word-to-word Meaning:

• समानीतः (samānītaḥ): One who is honored or revered.
• पद्भ्यां (padbhyām): By the feet.
• मणिमुकुरताम् (maṇimukuratām): The form of the gem or mirror.
• अम्बरमणि (ambaramaṇi): The gem of the sky, a reference to the moon.
• भयादास्याद (bhayādāsyād): (Should) give (protection) from fear.
• अन्तः (antaḥ): Inner or within.
• स्तिमितकिरणश्रेणिमसृणः (stimitakiraṇaśreṇimasṛṇaḥ): The serene or subdued rays (of light) in a sequence.
• दधाति (dadhāti): Holds, bears, or possesses.
• त्वद्वक्त्रं (tvadvaktraṃ): Your mouth.
• प्रतिफलनमश्रान्तविकचं (pratiphalanamaśrāntavikacaṃ): One whose expression blossoms without weariness or exhaustion.
• निरातङ्कं (nirāṭaṅkaṃ): Without fear or terror.
• चन्द्रान्निजहृदयपङ्केरुहमिव (candrān nijahṛdayapaṅkeruhamiva): Like the moon rising from the mire of the heart, lotus-like.

Overall Meaning of the Shloka:

This shloka is a description of the divine goddess, likely Parashakti or Goddess Tripura Sundari, whose form is being praised. The poet describes how the goddess, revered by the feet (or by her devotees), shines like a mirror or gem. She has the power to remove all fears and insecurities (Bhaya), providing safety and refuge to her devotees. Her inner radiance is so pure and serene that it subdues any negative influences. The goddess’ face is described as being ever fresh and lively, giving the impression of being a source of endless bliss, like the full moon (Chandra) emerging from the mire of the heart, representing clarity, purity, and spiritual illumination.

Expanded Spiritual Commentary:

• Samānītaḥ padbhyām maṇimukuratām: This phrase speaks to the idea of a devotee revering the goddess in the most exalted manner, as one would honor a precious jewel or mirror. The "feet" here refer to a symbolic reverence toward the Goddess as the source of all divine grace. The imagery of a "gem" evokes purity, beauty, and completeness.

• Ambaramaṇi bhayādāsyād: The moon (symbolized by ambaramaṇi, or the gem of the sky) is often associated with coolness, serenity, and clarity. The Goddess, like the moon, radiates peace and cools the troubled mind. She provides protection from all forms of fear, which could relate to both mundane fears (such as anxiety or danger) and existential fears (such as fear of death or the unknown).

• Antaḥ stimitakiraṇaśreṇim: Here, the poet describes her inner radiance as being so serene and powerful that it has the ability to subdue the darkness and chaos of the world. It suggests that the goddess’ divine essence and light can calm the restlessness of the human mind, providing peace to those who seek her.

• Dadhāti tvadvaktraṃ pratiphalanamaśrāntavikacaṃ: The face of the Goddess is compared to a radiant, never-fading flower that blossoms effortlessly. Her beauty is not transient or fragile; it is eternal and refreshing, symbolizing the infinite grace and divine energy she exudes.

• Nirāṭaṅkaṃ candrān nijahṛdayapaṅkeruhamiva: The goddess is also compared to the moon that rises from the mud or mire. This conveys the transformative power of the Goddess, who can purify even the most impure, dark, and worldly heart. Her presence brings about a profound spiritual awakening, much like the moon dispels darkness.

Additional Points:

• The moon is often symbolic of the mind in Indian philosophy, where its waxing and waning are compared to the fluctuations of human consciousness. The goddess, in this shloka, is depicted as one who brings stability, calm, and illumination to this ever-changing mind.

• The imagery of the goddess rising from the mire or the heart symbolizes her ability to remove impurities from the soul. It also speaks to her transformative power — turning something base and dark (mire) into something sacred and pure (a lotus, the moon).

• The use of "fearlessness" is crucial in this shloka. The goddess is not just a source of beauty and radiance, but also a protector who removes all fears — both physical and spiritual.

The shloka praises the goddess as a divine protector, whose feet are revered as gems. Her face radiates eternal beauty, without weariness, and she removes all fears. Her inner light dispels darkness, and she purifies the heart, much like the moon emerging from the mire, symbolizing spiritual illumination and transformation.

Addendum Shloka 102

समुद्भूतस्थूलस्तनभरमुरश्चारु हसितं

कटाक्षे कन्दर्पः कतिचन कदम्बद्युति वपुः ।

हरस्य त्वद्भ्रान्तिं मनसि जनयन्ति स्म विमलाः

भवत्या ये भक्ताः परिणतिरमीषामियमुमे ॥ १०२॥

Word-to-word Meaning:

• समुद्भूत (samudbhūta): Originating, born.
• स्थूलस्तनभर (sthūlas tanabhara): With large, full breasts (representing beauty and grace).
• मुरश्चारु हसितं (muraścāru hasitaṃ): The charming smile (the smile of the goddess is enchanting and captivating).
• कटाक्षे (kaṭākṣe): By the sidelong glance (glance of the eye).
• कन्दर्पः (kandarpaḥ): Cupid, the god of love (who is symbolized as the cause of desire and attraction).
• कतिचन (katicana): Some, a few.
• कदम्बद्युति (kadambadyuti): The radiance of the Kadamba flower (a symbol of beauty, freshness, and sweetness).
• वपुः (vapuḥ): Body, form (refers to the goddess’ physical form).
• हरस्य (harasya): Of Lord Shiva.
• त्वद्भ्रान्तिं (tvad bhrāntiṃ): The delusion or confusion caused by You.
• मनसि (manasi): In the mind.
• जनयन्ति (janayanti): Generate, create.
• स्म (sma): They (used to emphasize).
• विमलाः (vimalāḥ): Pure, untainted (used to describe the pure devotees).
• भवत्या (bhavatyā): By You, O Goddess.
• ये भक्ताः (ye bhaktāḥ): Those devotees.
• परिणतिरामीषामियमुमे (pariṇatirāmīṣāmyamume): The final transformation, culmination (referring to the ultimate liberation or union of the soul with the divine).

Overall Meaning of the Shloka:

This shloka praises the goddess for her supreme beauty and divine influence over the hearts of her devotees. The goddess is described as having a radiant form, with full breasts and a captivating smile that attracts even the god of love (Kamadeva or Cupid). The glance of her eyes is so powerful that it generates confusion or delusion in the hearts of those who behold it. The pure devotees of the goddess, through their devotion, experience ultimate transformation and liberation. The shloka implies that the devotion to the goddess leads to the dissolution of ego and the realization of the highest truth.

Expanded Spiritual Commentary:

• समुद्भूतस्थूलस्तनभरमुरश्चारु हसितं: The goddess is described as possessing an enchanting and full physical form, a radiance of beauty and grace that can captivate anyone, including the god of love (Cupid). This emphasizes her supreme beauty, which is both physical and spiritual. In spiritual terms, this reflects how the divine radiance of the goddess is not merely external but also an all-encompassing divine presence that attracts and elevates the soul.

• कटाक्षे कन्दर्पः कतिचन कदम्बद्युति वपुः: Her sidelong glance, which is a symbol of allure and attraction, is said to render even Cupid powerless in comparison. The goddess' form is likened to the Kadamba flower, which is known for its fragrance and beauty, symbolizing the sweet and irresistible energy of the goddess. Her glance is powerful and has the ability to overwhelm even the god of love, indicating that the goddess’ influence is beyond worldly passions and desires.

• हरस्य त्वद्भ्रान्तिं मनसि जनयन्ति स्म विमलाः: This verse highlights the power of the goddess to create confusion or delusion (bhrānti) in the mind of even Lord Shiva (Harasya). Shiva, the Lord of destruction, is known to have an impartial nature, but the glance of the goddess can still bring about a kind of spiritual confusion or transcendental bewilderment that leads to a deeper realization of the divine. The "pure devotees" (vimalāḥ) are those who, through their devotion, transcend all worldly delusions and are led to a state of divine truth.

• भवत्या ये भक्ताः परिणतिरमीषामियमुमे: The devotees who are devoted to the goddess, through their constant worship and surrender, experience spiritual transformation (parinati), leading to liberation. The word "parinati" also indicates the culmination of one's spiritual journey—attaining the highest state of consciousness, unity with the divine, or moksha. The goddess, through her grace, ensures that the devotees undergo a final transformation, transcending the ego and becoming one with the divine essence.

Additional Points:

• The Divine Power of Attraction: The goddess' ability to attract and captivate even the god of love (Kamadeva) suggests that her divine power is beyond human comprehension. She is not just the object of worldly desire, but the highest form of divine energy that transcends all material attachments.

• The Role of Devotion: The shloka underscores that the pure devotees of the goddess, by their sincere devotion, are able to transcend worldly illusions and gain a deeper, more profound connection to the divine. This devotion is not about external rituals but about the transformation of the heart and mind.

• The Spiritual Delusion: The concept of “delusion” (bhrānti) in this shloka can be understood not as an ordinary mistake, but as a spiritual state that leads to a higher understanding. Lord Shiva, who represents ultimate consciousness and awareness, is not immune to the transcendent confusion that occurs when one encounters the divine.

• Symbolism of the Kadamba Flower: The Kadamba flower has significance in Indian spirituality as it represents beauty, purity, and sweetness. It is associated with Lord Krishna, often used in descriptions of divine allure, and here, it enhances the imagery of the goddess' form as one that transcends even earthly beauty.

This shloka praises the goddess for her overwhelming beauty and divine power that captivates even the god of love, Cupid. Her sidelong glance creates spiritual confusion, leading devotees to deeper realizations of the divine. The pure-hearted devotees, through their devotion, undergo a final transformation, attaining liberation and ultimate unity with the goddess.

Addendum Shloka 103

निधे नित्यस्मेरे निरवधिगुणे नीतिनिपुणे

निराघातज्ञाने नियमपरचित्तैकनिलये ।

नियत्या निर्मुक्ते निखिलनिगमान्तस्तुतिपदे

निरातङ्के नित्ये निगमय ममापि स्तुतिमिमाम् ॥ १०३॥

Word-to-word Meaning:

• निधे (nidhe): O treasure (addressing the Goddess as a treasure or repository of all wealth).
• नित्यस्मेरे (nityasmere): Always smiling (indicating a perpetual state of bliss and serenity).
• निरवधिगुणे (niravadhiguṇe): Of boundless or immeasurable virtues.
• नीतिनिपुणे (nītinipuṇe): Of supreme mastery in the art of righteousness or conduct (here, describing the goddess as the embodiment of perfect dharma).
• निराघातज्ञाने (nirāghātajñāne): With unassailable knowledge, knowledge that is free from any hindrance or obstruction.
• नियमपरचित्तैकनिलये (niyāmparacittaikanilaye): In the abode of absolute control and discipline of the mind, where all intentions are unified in devotion.
• नियत्या (niyatyā): With determination, through discipline (referring to how the goddess governs everything with supreme control).
• निर्मुक्ते (nirmukte): Freed, liberated.
• निखिलनिगमान्तस्तुतिपदे (nikhilanigamāntastutipade): In the position of being the object of praise at the end of all the Vedic scriptures, the ultimate end of all praise.
• निरातङ्के (nirāṭaṅke): Free from fear or anxiety.
• नित्ये (nitye): Eternal, everlasting.
• निगमय (nigamaya): Of the Vedas, scriptures.
• ममापि (mamāpi): Even mine, my own.
• स्तुतिमिमाम् (stutimimām): This praise, this hymn.

Overall Meaning of the Shloka:

This shloka praises the goddess as the eternal embodiment of virtue, wisdom, and divine order. She is described as a boundless treasure of virtues, always smiling, and ever serene. She is the ultimate source of knowledge, completely unassailable by ignorance. The goddess governs the universe with absolute discipline, and her devotees, by surrendering to her, are liberated from the bonds of samsara. The Vedas and all spiritual practices praise her as the ultimate goal and object of devotion. The devotee expresses the desire to offer this praise to her as a part of their own spiritual journey toward liberation.

Expanded Spiritual Commentary:

• निधे नित्यस्मेरे निरवधिगुणे नीतिनिपुणे:
  The goddess is referred to as a "treasure" (nidhe), an embodiment of infinite virtues (niravadhiguṇe) that are not only endless but also ever-smiling (nityasmere). This smile reflects her serene, blissful nature, unaffected by the trials and tribulations of the material world. Her smile signifies divine grace and benevolence. Her "supreme mastery in righteousness" (nītinipuṇe) indicates that she is the source of all dharma (cosmic order), guiding all beings toward their highest spiritual potential.

• निराघातज्ञाने नियमपरचित्तैकनिलये:
  This line emphasizes the goddess’s all-encompassing wisdom, described as being free from obstruction (nirāghātajñāne), which implies that no ignorance or illusion can veil her knowledge. Her wisdom is unobstructed and absolute. The phrase "niyāmparacittaikanilaye" suggests that she resides in a place of absolute discipline and focus, where all thoughts and intentions are unified in devotion to her. It indicates that the goddess controls and directs all energy in the universe, leading it toward spiritual liberation.

• नियत्या निर्मुक्ते निखिलनिगमान्तस्तुतिपदे:
  The goddess is also described as the one who liberates (nirmukte) those who surrender to her will. She is the ultimate goal of all Vedic knowledge and is the source of all praise in the Vedas. The phrase "nikhilanigamāntastutipade" reveals that all the praises of the scriptures converge toward her. The Vedas end with the glorification of the Goddess, emphasizing that she is the ultimate aim of all spiritual knowledge and practice.

• निरातङ्के नित्ये निगमय ममापि स्तुतिमिमाम्:
  The goddess is described as "nirāṭaṅke" (free from fear), indicating that in her presence, all fears, anxieties, and doubts are dispelled. The devotee, acknowledging this, expresses the desire to offer this prayer or praise (stutimimām) to her. The devotion here is an offering of the heart, acknowledging the eternal and fear-free nature of the goddess.

Additional Points:

• Symbolism of "Nidhe" (Treasure):
  The goddess is described as a "nidhe" or treasure, which implies that she holds within herself all the divine qualities, powers, and wisdom. She is the source from which all spiritual wealth flows, providing not only material abundance but also the ultimate spiritual treasures: knowledge, devotion, and liberation.

• Liberation through Devotion:
  The line "nirmukte" highlights the theme of liberation through devotion. By surrendering to the goddess, devotees are freed from the cycle of birth and death (samsara). It reflects the transformative power of surrendering to the divine and the liberation that results from such devotion.

• Unifying All Devotion:
  The goddess is the "ultimate object of praise" as described in the Vedic scriptures, suggesting that all forms of worship, whether through mantra, tantra, or meditation, ultimately lead to the same divine truth represented by her. The Vedas culminate in her praise, signifying that all spiritual practices ultimately point toward her as the source of all wisdom and liberation.

• Eternal Nature of the Goddess:
  The phrase "nitye" (eternal) underlines the timeless and unchanging nature of the goddess. Unlike the temporary phenomena of the world, she remains constant and eternal, untouched by the passage of time or the fluctuations of the material world.

This shloka praises the goddess as the eternal and boundless source of all virtues, wisdom, and righteousness. She is the embodiment of divine knowledge, free from all ignorance, and governs the universe with absolute discipline. The goddess is the ultimate object of praise in the Vedas, and those who devote themselves to her experience liberation and freedom from all fears. The devotee expresses a deep wish to offer this hymn as an act of devotion to her.

🙏🙏🙏ॐ ऐं  ह्रीं श्रीं  श्री मात्रे नमः 🙏🙏🙏

Saundaryalahari, सौन्दर्यलहरी Shlokas 81-90

Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 81-90 

Shloka 81 (Stopping fire)

गुरुत्वं विस्तारं क्षितिधरपतिः पार्वति निजा-

न्नितम्बादाच्छिद्य त्वयि हरणरूपेण निदधे ।

अतस्ते विस्तीर्णो गुरुरयमशेषां वसुमतीं

नितम्बप्राग्भारः स्थगयति लघुत्वं नयति च ॥ ८१॥

Oh, daughter of the mountain,

Perhaps Himavan , the king of mountains,

Gave readily as dowry to you,

The density and breadth from his bottom,

So that your behinds are broad and dense.

And therefore they both hide all the world,

And make the world light.

Word-to-Word Meaning

• गुरुत्वं: weightiness,
• विस्तारं: expansiveness,
• क्षितिधरपतिः: the lord of mountains (Himavat),
• पार्वति: O Pārvatī,
• निजात् नितम्बात्: from his own essence (referring to his strength),
• आच्छिद्य: having taken a portion,
• त्वयि हरणरूपेण निदधे: placed it within You in a subtle form.
• अतः ते: therefore, Your
• विस्तीर्णः: broad,
• गुरुः: and heavy,
• अयम्: this,
• अशेषां वसुमतीं: the entire earth,
• नितम्ब-प्राग्भारः: the weight of Your hips,
• स्थगयति: suppresses,
• लघुत्वं नयति च: and removes its lightness.

Overall Meaning of the Shloka

The shloka extols the unparalleled beauty and grandeur of Devi’s hips, attributing their weight and expanse to the strength of Himavat, the lord of mountains, who imbued her with his own essence. The poet marvels at how the fullness and grace of her hips symbolically support and stabilize the earth, eliminating its lightness and giving it weight and balance.

Expanded Spiritual Commentary

• Symbol of Cosmic Stability: Devi’s expansive hips are not merely a feature of physical beauty but represent the grounding and stabilizing power of the Divine Feminine. They symbolize the cosmic balance that underpins the entire creation.
• Connection to Himavat: As the daughter of Himavat, Devi carries the essence of the steadfastness and immovability of the mountains. This reflects her role as a foundation of strength and support for all existence.
• Weight of Compassion: The "weight" of her hips also signifies her boundless compassion and responsibility in nurturing and sustaining the universe, ensuring that everything remains in harmony.
• Symbol of Prithvi Tattva: Her hips are associated with the earth element (Prithvi Tattva), which embodies stability, nourishment, and endurance. Devi, as the embodiment of the Earth Mother, sustains all life through her inherent strength.

Additional Points

• Metaphor of Beauty and Strength: Adi Shankaracharya combines aesthetic appreciation with metaphysical insight, illustrating how divine beauty is inseparable from divine power.
• Balancing the Earth: The reference to removing the earth's lightness emphasizes Devi’s role in maintaining cosmic equilibrium, preventing chaos and instability.
• Spiritual Significance: Her expansive hips symbolize the capacity to embrace and sustain all creation, akin to the vastness of the earth itself.

Devi’s broad and weighty hips, infused with the strength of Himavat, represent the stabilizing force that grounds the cosmos. They symbolize her role as the foundation of creation, reflecting both divine beauty and the nurturing strength that sustains the universe in balance.

Shloka 82 (Stopping flood, Getting powers like Indhra)

करीन्द्राणां शुण्डान् कनककदलीकाण्डपटली-

मुभाभ्यामूरुभ्यामुभयमपि निर्जित्य भवती ।

सुवृत्ताभ्यां पत्युः प्रणतिकठिनाभ्यां गिरिसुते

विजिग्ये जानुभ्यां विबुधकरिकुम्भद्वयमसि ॥ ८२॥

Oh daughter of the mountain,

Who knows the rules of the Vedas,

Using your two thighs,

You have achieved victory over,

The trunks of the elephant,

And the Golden pseudo stem of group of Banana plants,

And achieved victory over frontal globes,

Of Iravatha* the divine elephant,

By your holy round knees,

Which have become hard,

By repeated prostrations to your lord.

Word-to-Word Meaning

• करीन्द्राणां शुण्डान्: the trunks of mighty elephants,
• कनककदलीकाण्डपटलीम्: and the stems of golden plantains,
• उभाभ्याम् ऊरुभ्याम्: by both your thighs,
• उभयम् अपि निर्जित्य: surpassing both,
• भवती: You,
• सुवृत्ताभ्यां: by the perfectly shaped,
• पत्युः: of Your consort (Shiva),
• प्रणति-कठिनाभ्यां: hardened by his obeisance,
• गिरिसुते: O Daughter of the Mountain,
• विजिग्ये जानुभ्यां: have conquered by your knees,
• विबुध-करि-कुम्भ-द्वयम्: the foreheads of divine elephants (Indra's Airavata and others).
• असि: You are (victorious).

Overall Meaning of the Shloka

This shloka praises Devi’s perfectly shaped thighs and knees. Her thighs surpass the elegance and strength of both the trunks of mighty elephants and the smooth stems of golden plantains. Similarly, her knees, hardened by the obeisance of Lord Shiva, outshine and defeat the grandeur of the foreheads of celestial elephants, such as Airavata. This highlights her divine grace, strength, and beauty that surpass all comparisons.

Expanded Spiritual Commentary

• Thighs as Symbol of Strength and Support: Devi’s thighs symbolize the sturdy foundation of the universe. Their perfection represents her ability to uphold and sustain creation with unshakable stability.
• Surpassing Celestial Imagery: The comparison with elephant trunks and golden plantain stems highlights Devi’s incomparable beauty, strength, and grace, surpassing even the most majestic elements of creation.
• Knees and Devotion: The knees, described as hardened by Shiva’s obeisance, emphasize the humility and devotion even the supreme god has toward Devi. It reflects her supreme status in the cosmic hierarchy.
• Victory over Celestial Power: Devi’s knees, surpassing the divine elephants, signify her dominance over even the mightiest forces of nature and divinity. This conveys her sovereignty as the ultimate power and beauty in the universe.

Additional Points

• Divine Beauty Beyond Comparison: The poet uses majestic and celestial analogies, only to declare them inferior to Devi’s form, emphasizing her transcendent and unparalleled nature.
• Grace and Power in Harmony: Devi’s form embodies the perfect balance of beauty and strength, showcasing the harmonious nature of divine energy.
• Symbolic Representation: Her thighs and knees represent foundational strength and humility, qualities essential for both spiritual and worldly fulfillment.

Devi’s thighs and knees surpass the grandeur of elephant trunks, golden plantain stems, and even the foreheads of celestial elephants. This portrayal highlights her unmatched beauty, strength, and divine supremacy, symbolizing the foundational power and grace that sustains the universe

Shloka 83 (Stopping of the army)

पराजेतुं रुद्रं द्विगुणशरगर्भौ गिरिसुते

निषङ्गौ जङ्घे ते विषमविशिखो बाढमकृत ।

यदग्रे दृश्यन्ते दशशरफलाः पादयुगली-

नखाग्रच्छद्मानः सुरमकुटशाणैकनिशिताः ॥ ८३॥

Oh daughter of the mountain,

The five arrowed cupid,

To win , Rudhra your lord,

Has made your legs,

In to an arrow case,

With ten arrows.

In the end of the case,

Are your two feet,

Studded with ten of your so called nails,

Which are the ten steel tipped arrows,

Sharpened on the crowns of Devas.

Word-to-Word Meaning

• पराजेतुम्: to defeat,
• रुद्रं: Rudra (Lord Shiva),
• द्विगुण-शर-गर्भौ: as if holding double the number of arrows,
• गिरिसुते: O Daughter of the Mountain,
• निषङ्गौ जङ्घे ते: Your thighs (here referring to lower legs or calves),
• विषम-विशिखः: the crooked-arrowed (Manmatha, the god of love),
• बाढम् अकृत: made use of well.
• यत् अग्रे दृश्यन्ते: because at their tips are seen,
• दशशरफलाः: the fruits of his ten arrows,
• पाद-युगली-नखाग्र-छद्मानः: disguised as the tips of Your toenails,
• सुर-मकुट-शाण-एक-निशिताः: sharpened on the crowns of the gods.

Overall Meaning of the Shloka

The shloka marvels at the beauty and power of Devi’s calves and toenails. It describes how Kamadeva (Manmatha), the god of love, used Devi’s calves as his quiver, holding arrows to subdue Rudra (Shiva). The poet poetically describes the sharp brilliance of her toenails, which appear like the tips of Kamadeva’s arrows, polished to sharpness on the crowns of the gods who bow at her feet.

Expanded Spiritual Commentary

• Kamadeva's Arrows and Devi's Grace: Kamadeva’s arrows, known to evoke love and desire, draw their potency from Devi’s divine beauty. Her calves, resembling a quiver, suggest her active role in the play of creation, where love and attraction are fundamental forces.
• Toenails and Cosmic Submission: The glowing brilliance of Devi’s toenails symbolizes her supreme divinity. They are likened to weapons polished on the crowns of gods, illustrating their reverential submission to her.
• Union of Power and Grace: The poetic depiction highlights how Devi’s beauty, though captivating, is also a source of immense power, capable of influencing even Rudra. This duality represents the dynamic balance between Shakti and Shiva.
• Spiritual Implication: The ten arrows signify the ten Indriyas (senses), suggesting that devotion to Devi can help transcend sensory limitations and achieve divine union.

Additional Points

• Symbolism of Calves and Arrows: The calves symbolize strength and support, while the arrows represent focused energy and transformation, reflecting Devi’s role in the cosmic dance of creation and dissolution.
• Toenails as Embodiments of Light: The toenails are described as radiating brilliance, indicating that even the smallest part of Devi’s form emanates divine light and power.
• Manmatha's Dependence: Kamadeva’s reliance on Devi’s beauty for his victory underscores her status as the ultimate source of creative and transformative power.

Devi’s calves serve as Kamadeva’s quiver, and her radiant toenails, sharpened by the reverent crowns of gods, become the tips of his arrows. This poetic imagery underscores her divine beauty and supreme power, capable of influencing even the greatest cosmic forces like Rudra, highlighting her role as the source of universal attraction and transformation.

Shloka 84 (Getting redemption, Entering into another's body)

श्रुतीनां मूर्धानो दधति तव यौ शेखरतया

ममाप्येतौ मातः शिरसि दयया धेहि चरणौ ।

ययोः पाद्यं पाथः पशुपतिजटाजूटतटिनी

ययोर्लाक्षालक्ष्मीररुणहरिचूडामणिरुचिः ॥ ८४॥

Oh mother mine,

Be pleased to place your two feet ,

Which are the ornaments of the head of Upanishads,

The water which washes them are the river Ganges,

Flowing from Shiva's head,

And the lac paint adorning which,

Have the red luster of the crown of Vishnu,

On my head with mercy..

Word-to-Word Meaning

• श्रुतीनां मूर्धानः: the heads of the Vedas (personified as the Upanishads),
• दधति: hold,
• तव यौ शेखरतया: Your two feet as their crown,
• मम अपि: for me also,
• एतौ मातः: these two, O Mother,
• शिरसि दयया धेहि: kindly place on my head out of compassion.
• ययोः पाद्यं पाथः: the water used for washing whose feet,
• पशुपति-जटाजूट-तटिनी: became the river flowing from the matted locks of Lord Shiva (Ganga),
• ययोः लाक्षा-लक्ष्मीः: the red glow of which,
• अरुण-हरि-चूडामणि-रुचिः: resembles the brilliance of the ruby adorning the crown of Vishnu.

Overall Meaning of the Shloka

The shloka describes the supreme sanctity and glory of Devi’s feet. Her feet are considered the crown of the Vedas, symbolizing the ultimate knowledge. The poet humbly prays to Devi, asking her to place those feet on his head with compassion. The water used to wash her feet became the Ganga, flowing from the matted locks of Lord Shiva, while the redness of her feet shines with the brilliance akin to the ruby on the crown of Lord Vishnu.

Expanded Spiritual Commentary

• Devi’s Feet as the Pinnacle of Knowledge: The Vedas personified bow to Devi’s feet, recognizing her as the ultimate source of wisdom and truth. This shows that Devi’s grace transcends all scriptural knowledge and is the key to liberation.
• Feet as the Source of Divine River Ganga: The sacred Ganga, flowing from Shiva’s locks, originates as the water used to wash Devi’s feet. This signifies the purifying power of Devi, as her touch transforms water into a source of spiritual liberation.
• Symbolism of Redness (Lākṣālakṣmī): The redness of her feet symbolizes Shakti, energy, and auspiciousness, radiating divine brilliance akin to the jewel on Vishnu’s crown. It represents the cosmic harmony among the trinity of Brahma, Vishnu, and Shiva through Devi’s grace.
• Prayer for Liberation: The devotee seeks Devi’s feet on his head, symbolizing surrender and the yearning for her divine blessings to attain freedom from the cycle of birth and death.

Additional Points

• Union of Shaiva and Vaishnava Paths: The imagery connects Shiva (Ganga flowing from his locks) and Vishnu (ruby crown), illustrating how Devi harmonizes and unites different spiritual paths.
• Feet as Divine Abode: The reference to the feet as the "crown" of the Vedas highlights the profound significance of surrendering at Devi’s feet for attaining ultimate knowledge and bliss.
• Purification through Grace: The water flowing from her feet represents her grace, which purifies and elevates the soul.

Devi’s feet, adored as the crown of the Vedas and the origin of the sacred Ganga, embody ultimate purity and grace. Their red radiance rivals the brilliance of divine jewels. The devotee humbly prays for her compassionate touch, seeking liberation and the supreme sanctity of her feet.

Shloka 85 (Removing fear of ghosts)

नमोवाकं ब्रूमो नयनरमणीयाय पदयो-

स्तवास्मै द्वन्द्वाय स्फुटरुचिरसालक्तकवते ।

असूयत्यत्यन्तं यदभिहननाय स्पृहयते

पशूनामीशानः प्रमदवनकङ्केलितरवे ॥ ८५॥

We tell our salutations,

To thine two sparkling feet.

Which are most beautiful to the eyes,

And Painted by the juice of red cotton.

We also know well ,

That God of all animals, your consort,

Is very jealous of the asoka trees in the garden ,

Which yearn for kick by your feet.

Word-to-Word Meaning

• नमोवाकं ब्रूमः: we utter our salutations,
• नयनरमणीयाय: to the captivating beauty of,
• पदयोः: the two feet,
• तव अस्मै द्वन्द्वाय: to this pair of yours,
• स्फुट-रुचि-सालक्तक-वते: which are resplendent with the clear radiance of red lac dye (sālaktaka).
• असूयति अत्यन्तं: becomes extremely envious,
• यत् अभिहननाय स्पृहयते: and desires to strike,
• पशूनाम् ईशानः: Lord Shiva, the lord of animals,
• प्रमदवन-कङ्केलित-रवे: as the jingling anklets resound like playful notes in the garden of love.

Overall Meaning of the Shloka

The shloka praises the divine beauty of Devi’s feet, which are adorned with the brilliance of red lac dye. The poet offers salutations to this mesmerizing pair of feet, whose charm is so captivating that even Shiva, the Lord of all beings, feels a pang of jealousy. He longs to strike the feet, pretending anger, but it is out of an irresistible attraction as they produce playful, musical jingles in the forest of love.

Expanded Spiritual Commentary

• Devi’s Feet as Symbols of Divine Grace: The red dye on her feet symbolizes auspiciousness, prosperity, and divine energy. The feet are not only beautiful but also the ultimate refuge for devotees.
• Shiva’s Envy and Playful Love: The shloka portrays Shiva’s divine play (līlā) with Devi, expressing his love in a seemingly playful, envious manner. This reflects the cosmic interplay of Shakti (energy) and Shiva (consciousness).
• Musical Anklets and Spiritual Harmony: The sound of Devi’s anklets in the forest of love represents the rhythm of cosmic creation. These jingling notes signify the divine resonance that pervades the universe, bringing harmony and bliss.
• Symbolism of Surrender: The poet’s salutation to her feet indicates the ultimate surrender to Devi, recognizing her supreme beauty and grace as the path to liberation.

Additional Points

• Aesthetic and Spiritual Interplay: The imagery of Devi’s feet combines external beauty with profound spiritual significance, signifying how her form and essence captivate not just the physical but the divine realms.
• Playful Imagery of Love: The shloka emphasizes the playful relationship between Shiva and Devi, where even the supreme lord is drawn to her charm, showcasing their inseparable unity.
• Devotee's Perspective: For devotees, the feet of Devi are the ultimate object of worship, embodying her compassion and accessibility.

The poet offers reverence to Devi’s radiant, red-dyed feet, whose beauty captivates the eyes and soul. Even Lord Shiva, enchanted by their charm and playful anklet sounds, feigns envy and longs to strike them. This shloka celebrates the playful divine love between Shiva and Devi and underscores the profound grace embodied in her feet.

Shloka 86 (Removing fear of ghosts, Victory over enemies)

मृषा कृत्वा गोत्रस्खलनमथ वैलक्ष्यनमितं

ललाटे भर्तारं चरणकमले ताडयति ते ।

चिरादन्तःशल्यं दहनकृतमुन्मूलितवता

तुलाकोटिक्वाणैः किलिकिलितमीशानरिपुणा ॥ ८६॥

In a playful mood,after teasing you,

About you and your family,

And at a loss to control your love tiff,

When your consort does prostrations,

Your lotus like feet touches his forehead,

And the God of love , the enemy of your Lord, who was burnt,

By the fire from his third eye,

And was keeping the enmity with your lord,

Like the ever hurting arrow,

Makes sounds like Kili Kili,

From your belled anklets on the legs.

Word-to-Word Meaning

• मृषा कृत्वा: pretending falsely,
• गोत्रस्खलनम्: the mistake of addressing another’s name (during amorous play),
• अथ वैलक्ष्यनमितं: bowing in feigned embarrassment,
• ललाटे: on the forehead,
• भर्तारं: the husband (Lord Shiva),
• चरणकमले: with her lotus-like foot,
• ताडयति ते: strikes (playfully).
• चिरात् अन्तःशल्यं: the long-standing wound (in the heart),
• दहनकृतम्: caused by Shiva burning Kamadeva,
• उन्मूलितवता: uprooted by,
• तुलाकोटिक्वाणैः: the playful sounds of the scales’ beam (suggesting the jingling anklets),
• किलिकिलितम्: laughter,
• ईशानरिपुणा: by Kamadeva, the enemy of Shiva.

Overall Meaning of the Shloka

The shloka humorously and poetically depicts the playful interaction between Devi and Lord Shiva. Devi, during an amorous moment, pretends to mistakenly call out another’s name (a playful reference to the tradition of teasing in love). When Shiva shows mock anger, she bows in false embarrassment and strikes his forehead lightly with her lotus foot. This playful act, accompanied by the jingling sounds of her anklets, heals the deep wound left in Shiva’s heart by his act of burning Kamadeva (the god of love).

Expanded Spiritual Commentary

• Playful Divine Interaction: This verse symbolizes the intimate and playful relationship between Shiva and Devi, reflecting their eternal union where love transcends ego and anger.
• Healing the Inner Wound: The wound in Shiva’s heart represents the loss of love and desire caused by Kamadeva’s destruction. Devi’s playful act revives joy, showing that love, symbolized by Shakti, has the power to heal even the deepest scars.
• Anklet Sounds as Cosmic Resonance: The jingling of Devi’s anklets signifies the rhythm of the universe, a cosmic melody that restores balance and harmony to the divine relationship.
• Symbolism of the Lotus Feet: Devi’s lotus-like foot striking Shiva’s forehead represents her supremacy in love and devotion, emphasizing her playful, nurturing aspect that complements Shiva’s austere persona.

Additional Points

• Union of Love and Detachment: The interplay between Shiva (asceticism) and Devi (love and playfulness) symbolizes the unity of opposites, a cornerstone of the Shaiva-Shakta tradition.
• Kamadeva's Role: Kamadeva, though burned by Shiva, reasserts his presence through Devi’s actions, demonstrating that love and attraction are eternal forces in creation.
• Sublimation of Playfulness: Even seemingly mundane acts of playfulness between Shiva and Devi carry profound cosmic and spiritual meanings.

In a playful moment, Devi strikes Shiva’s forehead with her lotus foot, pretending to apologize for a feigned mistake. Her anklet’s jingling laughter heals Shiva’s heart from the wound of Kamadeva’s destruction, symbolizing how love and playfulness restore balance and joy in the divine interplay of creation and asceticism.

Shloka 87 (Attracting of serpents)

हिमानीहन्तव्यं हिमगिरिनिवासैकचतुरौ

निशायां निद्राणं निशि चरमभागे च विशदौ ।

वरं लक्ष्मीपात्रं श्रियमतिसृजन्तौ समयिनां

सरोजं त्वत्पादौ जननि जयतश्चित्रमिह किम् ॥ ८७॥

Oh mother mine,

The lotus flower rots in snow,

But your feet are aces in being in snow,

The lotus flower sleeps at night,

But your feet are wakeful night and after night,

The lotus makes the goddess of wealth Lakshmi live in it,

But your feet gives Lakshmi to its devotees,

And so your two feet always wins over the lotus,

What is so surprising in this?

Word-to-Word Meaning

• हिमानी हन्तव्यं: capable of dispelling the cold,
• हिमगिरिनिवास एकचतुरौ: the two feet of Devi, adept in residing on the snowy Himalayas,
• निशायां निद्राणं: dormant during the night,
• निशि चरमभागे च विशदौ: and luminous in the last part of the night.
• वरं लक्ष्मीपात्रं: the bestower of the grace of Lakshmi,
• श्रियम् अतिसृजन्तौ: radiating wealth and prosperity,
• समयिनां: to those who are disciplined (devotees).
• सरोजं: like a lotus,
• त्वत्पादौ: your feet,
• जननि जयतः: O Mother, they triumph.
• चित्रम् इह किम्: what wonder is there in this?

Overall Meaning of the Shloka

Devi’s feet are praised for their multifaceted attributes. They possess the power to dispel cold, reflecting their ability to provide warmth and comfort. Though they reside on the icy Himalayas, they remain active, luminous, and gracious, bestowing wealth and prosperity to disciplined devotees. They are likened to lotuses that bloom brilliantly, even in adverse conditions, triumphing in their ability to nurture and bless. This is no surprise, given their divine nature.

Expanded Spiritual Commentary

• Feet as a Source of Warmth and Light: Devi’s feet dispel the metaphorical “cold” of ignorance and bring the “warmth” of wisdom and grace. They also symbolize her compassion, protecting devotees from the harshness of worldly existence.
• Symbol of Lakshmi’s Grace: Her feet serve as vessels for divine prosperity, offering wealth and spiritual abundance to those who are disciplined and devoted.
• Connection to the Himalayas: Residing in the Himalayas represents her steadfastness and immovable nature, symbolizing her unshakable resolve in protecting and guiding devotees.
• Lotus Imagery: The lotus symbolizes purity, detachment, and divine beauty. Like a lotus, her feet remain untouched by worldly impurities while being accessible to devotees.
• Light in Darkness: Her feet illuminate the last part of the night, signifying the dispelling of ignorance and the arrival of spiritual awakening as the dawn of realization approaches.

Additional Points

• Dual Nature: Devi’s feet balance opposites — icy resilience (Himalayas) and radiant warmth (Lakshmi’s grace), reflecting her ability to harmonize contradictions.
• Focus on Devotion: The shloka emphasizes the benefits of sincere devotion and discipline, portraying Devi’s feet as the ultimate refuge for aspirants seeking spiritual and material fulfillment.
• Metaphor of Night and Awakening: The imagery of night reflects spiritual ignorance, while the luminous feet signify enlightenment and divine intervention at the right moment.

Devi’s feet, like radiant lotuses, dispel cold, provide warmth, and bestow the blessings of wealth and wisdom. Residing on the Himalayas yet luminous in the darkest night, they guide and nurture disciplined devotees. Their ability to harmonize resilience and compassion is a testament to their divine nature.

Shloka 88 (Making wild beasts obey)

पदं ते कीर्तीनां प्रपदमपदं देवि विपदां

कथं नीतं सद्भिः कठिनकमठीकर्परतुलाम् ।

कथं वा बाहुभ्यामुपयमनकाले पुरभिदा

यदादाय न्यस्तं दृषदि दयमानेन मनसा ॥ ८८॥

Oh, Goddess Devi,

How did the poets compare,

The foreside of your merciful feet,

Which are the source of fame to your devotees,

And which are not the source of danger to them ,

To the hard shell of tortoise,

I do not understand.

How did he who destroyed the three cities,

Take them in his hand,

And place them on hard rock,

During your marriage?

Word-to-Word Meaning

• पदं ते: your feet,
• कीर्तीनां प्रपदं: are the foundation of all glory,
• अपदं देवि विपदां: and the eradicator of all misfortunes, O Devi.
• कथं नीतं सद्भिः: how have they been compared by noble ones,
• कठिनकमठीकर्परतुलाम्: to the hardness of a tortoise shell?
• कथं वा: or how,
• बाहुभ्याम्: with his arms,
• उपयमनकाले: at the time of marriage,
• पुरभिदा: by Shiva (the destroyer of cities),
• यत् आदाय: were they lifted,
• न्यस्तं दृषदि: and placed on a rock,
• दयमानेन मनसा: with a compassionate heart?

Overall Meaning of the Shloka

The shloka marvels at Devi’s divine feet, praising them as the source of all glory and the destroyer of misfortunes. The poet questions how her feet, which bring blessings, could be compared to the hardness of a tortoise shell by noble ones. It recalls the tender moment when Lord Shiva, with great care and compassion, lifted Devi’s feet with his arms and placed them gently on a rock during their marriage ceremony.

Expanded Spiritual Commentary

• Feet as the Source of Power: Devi’s feet are described as the foundation of fame and fortune, eradicating all calamities and miseries. They are a refuge for the devotees seeking solace and protection.
• Tortoise Shell Comparison: The comparison to a tortoise shell highlights the paradox of their perceived hardness. While symbolically tough, they are also tender, reflecting Devi’s dual nature of strength and compassion.
• Shiva’s Compassion: The act of Shiva lifting and placing Devi’s feet on a rock demonstrates his deep respect and love. This represents the ideal union of divine energies, where each complements the other with care and reverence.
• Marriage Symbolism: The reference to the marriage of Shiva and Devi emphasizes their union as the source of cosmic balance, symbolizing the merging of consciousness (Shiva) and energy (Shakti).
• Rock as Stability: Placing the feet on a rock signifies the establishment of stability and strength in their union, which is a foundation for the sustenance of the universe.

Additional Points

• Philosophical Inquiry: The poet uses rhetorical questions to draw attention to the mysticism surrounding Devi’s feet, inviting reflection on their divine attributes.
• Dual Imagery: The interplay between the “hardness” of the feet (indicating strength) and their tender placement by Shiva (indicating care) showcases the harmony of opposites.
• Devotional Focus: This shloka encourages devotees to meditate on Devi’s feet as the ultimate source of grace and protection.

Devi’s feet, the foundation of all glory and the eradicator of misfortune, are a marvel of divine paradox — both strong and tender. During their divine union, Shiva’s act of compassionately lifting and placing them on a rock symbolizes the reverence and harmony in their cosmic partnership.

Shloka 89 (Getting rid of all diseases)

नखैर्नाकस्त्रीणां करकमलसंकोचशशिभि-

स्तरूणां दिव्यानां हसत इव ते चण्डि चरणौ ।

फलानि स्वःस्थेभ्यः किसलयकराग्रेण ददतां

दरिद्रेभ्यो भद्रां श्रियमनिशमह्नाय ददतौ ॥ ८९॥

Your moon like nails,

Oh mother who killed Chanda,

Which makes the celestial maidens,

Fold their hands in shame,

Forever tease your two feet,

Which unlike the holy trees in heaven,

(Which by their leaf bud like hands,

Give all they wish to the Gods,)

Give the poor people wealth and happiness,

Always and fast.

Word-to-Word Meaning

• नखैः: with (your) nails,
• नाकस्त्रीणां करकमलसंकोचशशिभिः: resembling moons that cause the celestial women to close their lotus-like hands in comparison,
• तरूणां दिव्यानां हसत इव: appear as if mocking the divine trees (Kalpataru),
• ते चण्डि चरणौ: your feet, O Chandi (fierce goddess).
• फलानि स्वःस्थेभ्यः: fruits (of desire) to those residing in heaven,
• किसलयकराग्रेण ददतां: granted by the tender tips of their leaf-like hands,
• दरिद्रेभ्यः: to the poor,
• भद्रां श्रियम्: auspicious prosperity,
• अनिशम् अह्नाय: continuously, day and night,
• ददतौ: bestow.

Overall Meaning of the Shloka

O Chandi, your divine feet, with nails glowing like crescent moons, make celestial women hesitate to compare their lotus-like hands with them. These feet, radiating kindness and compassion, mock even the celestial wish-fulfilling trees (Kalpataru) by fulfilling desires effortlessly. They grant fruits of heaven to the righteous and prosperity to the poor, continuously showering blessings day and night.

Expanded Spiritual Commentary

• Radiance of the Feet: The glowing nails of Devi’s feet are compared to moons, symbolizing their brilliance and the soothing grace they offer to devotees.
• Mocking the Kalpataru: Devi’s feet surpass the celestial wish-fulfilling tree, as their blessings are not limited to material desires but extend to spiritual upliftment and ultimate liberation.
• Dual Benefaction: The feet cater to both the celestial beings and the downtrodden. For the divine, they provide eternal bliss, while for the needy, they bestow prosperity and remove suffering. This reflects Devi’s universal compassion and accessibility to all.
• Ceaseless Grace: The phrase "continuously, day and night" emphasizes that Devi’s grace is unending and ever-present, available to those who sincerely seek refuge in her.
• Symbol of Humility and Strength: By describing her feet, the poet directs attention to the humility inherent in seeking divine grace and the strength they symbolize in their ability to uplift and empower.

Additional Points

• Comparison to Celestial Beauty: The reluctance of divine women to compare their lotus-like hands with Devi’s feet signifies her unparalleled divinity and beauty.
• Universal Provider: The feet represent the highest form of selflessness, fulfilling desires without discrimination.
• Symbolic Imagery: The "leaf-like hands" granting fruits highlights gentleness in giving, showcasing the tender compassion Devi embodies.

Devi’s radiant feet, outshining celestial beauty, mock even the divine wish-fulfilling tree by their unending grace. They bestow bliss to the righteous and prosperity to the poor, continuously showering blessings with compassion and kindness, surpassing all limitations of time and space.

Shloka 90 (Cutting of bad spells cast)

ददाने दीनेभ्यः श्रियमनिशमाशानुसदृशी-

ममन्दं सौन्दर्यप्रकरमकरन्दम् विकिरति ।

तवास्मिन् मन्दारस्तबकसुभगे यातु चरणे

निमज्जन्मज्जीवः करणचरणः षट्चरणताम् ॥ ९०॥

My soul with six organs,

Is similar to the six legged honey bees,

Which dip at your holy feet,

Which are as pretty,

As the flower bunch,

Of the Celestial tree,

Which always grant wealth to the poor,

Whenever they wish,

And which without break showers floral honey.

Word-to-Word Meaning

• ददाने: bestowing,
• दीनेभ्यः: to the downtrodden,
• श्रियम्: wealth or prosperity,
• अनिशम्: ceaselessly,
• आशानुसदृशीम्: matching their desires.
• अमन्दं: abundant,
• सौन्दर्यप्रकरम्: flow of beauty,
• अकरन्दम्: nectar of excellence,
• विकिरति: spreads or radiates.
• तव अस्मिन्: on your,
• मन्दारस्तबकसुभगे: beautiful like a cluster of Mandara flowers,
• यातु चरणे: in the feet,
• निमज्जन्: immersing,
• मज्जीवः: my soul,
• करणचरणः: my sensory organs (karana) and limbs (charana),
• षट्चरणताम्: attain the state of a six-legged bee.

Overall Meaning of the Shloka

O Devi, your feet, adorned like a cluster of Mandara flowers, ceaselessly radiate the nectar of your abundant beauty and bestow wealth and prosperity to the needy in accordance with their desires. May my soul, along with my sensory organs and limbs, immerse itself in your lotus feet, just as a six-legged bee dives into a flower.

Expanded Spiritual Commentary

• The Feet as Eternal Grace: The feet of Devi are depicted as ever-giving, distributing wealth and prosperity without discrimination. This reflects the boundless nature of her compassion.
• Mandara Flower Symbolism: The Mandara flowers are considered divine and sacred. Comparing her feet to these flowers highlights their divine allure and capacity to nourish the soul.
• Bee Analogy: The devotee identifies himself as a six-legged bee (ṣaṭ-caraṇa) seeking the nectar of her divine beauty and grace. This imagery symbolizes the soul’s yearning to fully immerse itself in divine devotion.
• Alignment of Senses: The mention of "karana" (senses) and "charana" (limbs) reflects a desire for complete surrender. The devotee seeks to align all faculties towards serving and meditating upon the goddess.
• Divine Beauty as Nourishment: The nectar (makaranda) flowing from her beauty is a metaphor for spiritual sustenance, which not only fulfills worldly desires but also nurtures the soul’s ultimate quest for liberation.

Additional Points

• Inclusivity of Grace: Devi’s grace is described as matching the desires of each individual, emphasizing her role as a universal nurturer.
• Continuous Flow of Blessings: The unending nature of Devi’s blessings encourages devotees to remain steadfast in their devotion, assured of her constant support.
• Union of Body and Soul: The plea for the soul and senses to become like a bee signifies the unity of the devotee’s entire being in devotion.

Devi’s feet, radiant like divine Mandara flowers, ceaselessly bestow prosperity and spiritual nourishment. The devotee, yearning to immerse their soul and senses completely in her divine essence, seeks to emulate a bee, reveling in the nectar of her infinite beauty and grace.

saundaryalahari-shlokas-91-100

Saundaryalahari, सौन्दर्यलहरी Shlokas 71-80

Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 71-80 

Shloka 71 (Getting of wealth)

नखानामुद्द्योतैर्नवनलिनरागं विहसतां

कराणां ते कान्तिं कथय कथयामः कथमुमे ।

कयाचिद्वा साम्यं भजतु कलया हन्त कमलं

यदि क्रीडल्लक्ष्मीचरणतललाक्षारुणदलम् ॥ ७१॥

Oh Goddess Uma,

You only tell us, how,

How we can describe,

The shining of your hands,

By the light of your nails,

Which tease the redness of freshly opened lotus?

Perhaps if the red lotus mixes,

With the liquid lac adorning,

The feet of Lakshmi,

Some resemblance can be seen.

Word-to-Word Meaning

• नखानाम् — Of the nails
• उद्द्योतैः — By the radiance or glow
• नवनलिनरागम् — The hue of a fresh lotus
• विहसतां — Smiling, beaming with color
• कराणाम् — Of the hands
• ते — Your
• कान्तिम् — The beauty
• कथय — Speak, describe
• कथयामः — How shall we speak?
• कथमुमे — O Umā (another name for Goddess Pārvatī)
• कयाचित् — By any means
• वा — Or
• साम्यम् — Similarity
• भजतु — May attain
• कलया — In some measure
• हन्त — Alas!
• कमलं — The lotus
• यदि — If
• क्रीडत्-लक्ष्मी — Lakshmi playing
• चरणतल-लाक्षा-रुण-दलम् — Petals reddened by the lac-dye of her feet

Overall Meaning of the Shloka

O Umā, how can we describe the radiant beauty of your hands, whose nails shimmer with a glow akin to the hue of a fresh lotus? The only possible comparison one could draw might be with a lotus flower, but even that would only be true if its petals were tinged red by the lac-dye adorning the playful feet of Goddess Lakshmi. Otherwise, there is no true comparison to the beauty of your hands.

Expanded Spiritual Commentary

This verse reflects the deep admiration and wonder with which the devotee views the beauty of the Divine Mother’s hands. The poet finds it difficult to adequately describe their radiant and resplendent quality. The nails of the Goddess shine so brightly that they surpass the natural beauty of a fresh, red lotus, a symbol of purity and divine grace.

The comparison with the lotus subtly conveys the idea of divine beauty and auspiciousness, as the lotus is a common symbol associated with spiritual blossoming and purity. The imagery of Lakshmi’s feet adds an element of prosperity and divine playfulness. The statement suggests that the Goddess’s beauty is so unparalleled that even the most exquisite natural elements fall short unless transformed by the touch of another deity's divine essence.

The verse points to the transcendental nature of Devi’s form, highlighting that worldly comparisons often fall short when attempting to capture the essence of divine beauty. The glow of Devi’s nails, reminiscent of the dawn's radiance, represents the hope and illumination she brings to her devotees’ lives.

Additional Points

• Symbolism of the Lotus: The lotus symbolizes purity, divine creation, and beauty untouched by worldly imperfections.
• Imagery of Lakshmi: The verse incorporates Lakshmi, the goddess of wealth, to elevate the comparison and emphasize that only the divine, touched by divinity itself, could match Devi's splendor.
• Nails as Light: The use of “नखानामुद्द्योतैः” (by the glow of the nails) suggests a light that shines through and beyond, representing both spiritual illumination and the nurturing aspect of the Goddess that extends protection and grace.

In essence, the verse underscores the incomparable and divine beauty of the Goddess, suggesting that human descriptions are inadequate to fully express her resplendent magnificence.

Shloka 72 (Conquering fear of darkness, Getting grace from Goddess, Making slave of Yakshini)

समं देवि स्कन्दद्विपवदनपीतं स्तनयुगं

तवेदं नः खेदं हरतु सततं प्रस्नुतमुखम् ।

यदालोक्याशङ्काकुलितहृदयो हासजनकः

स्वकुम्भौ हेरम्बः परिमृशति हस्तेन झडिति ॥ ७२॥

Our Goddess Devi,
Let your two cool breasts,
Which have faces that always,
Give out milk,
And are simultaneously drunk deeply.
By Skanda and the elepahant faced Ganesha,,
Destroy all our sorrows.
Seeing them and getting confused,
The Herambha* feels for his two frontal globes,
To see whether they are there,
Making you both laugh.

1. Word-to-Word Meaning

• समम् — Symmetrical, equal
• देवि — O Goddess
• स्कन्द-द्विप-वदन-पीतम् — Suckled by Skanda (Kārtikeya) and the elephant-faced one (Ganesha)
• स्तनयुगम् — The pair of breasts
• तव — Your
• इदम् — This
• नः — For us
• खेदम् — Fatigue, suffering
• हरतु — May it remove
• सततम् — Always
• प्रस्नुतमुखम् — Overflowing with milk
• यत् — Which
• आलोक्य — Upon seeing
• आशङ्का — Doubt
• आकुलित-हृदयः — With a heart filled with confusion or concern
• हासजनकः — Causing laughter
• स्वकुम्भौ — His own pots (his cheeks, resembling pots)
• हेरम्बः — Ganesha
• परिमृशति — Touches
• हस्तेन — With his hand
• झडिति — Quickly, suddenly

Overall Meaning of the Shloka

O Goddess, let your symmetrical and ever-flowing breasts, which nourished both Skanda and the elephant-faced Ganesha, constantly remove our sorrows. The sight of these breasts, overflowing with the nectar of maternal love, causes Ganesha to touch his own pot-like cheeks in confusion, wondering if he has just consumed their essence. This playful scene brings joy and laughter to the hearts of your devotees.

Expanded Spiritual Commentary

This verse glorifies the Divine Mother’s nurturing aspect, focusing on her role as the universal nourisher and the embodiment of compassion. The imagery of her "symmetrical, milk-overflowing breasts" is a metaphor for her boundless love and grace, which sustains all of creation. Skanda (Kārtikeya) and Ganesha, as her divine children, symbolize valor and wisdom, respectively, and their nourishment signifies how the universe draws sustenance from the Devi.

The playful depiction of Ganesha touching his cheeks reflects the innocence and joy that arise in divine play. This act of "self-touching" also symbolizes self-realization, as Ganesha represents the seeker who turns inward for wisdom and fulfillment.

The verse calls upon Devi's nurturing grace to alleviate the sorrows and struggles of devotees. Her compassion, ever-flowing and unending like milk, serves as a balm to heal the suffering of the world.

Additional Points

• Symbolism of Milk: Represents purity, nourishment, and selfless giving. Devi’s milk is likened to divine nectar, sustaining both her divine children and her devotees.
• Ganesha’s Humor: The image of Ganesha mistaking his cheeks for pots of nectar is both endearing and instructive, showing how divine leelas (playful acts) bring joy and ease to the hearts of devotees.
• Symmetry of Breasts: Reflects balance and equality, highlighting that Devi’s grace is impartial and universal.
• Dual Nourishment: Skanda and Ganesha drinking milk symbolizes both courage (Skanda’s valor) and intellect (Ganesha’s wisdom) being strengthened by Devi’s grace.

The verse, therefore, serves as a tender reminder of Devi's motherly nature, assuring devotees of her ceaseless care and affection.

Shloka 73 (Production of milk, Redemption)

अमू ते वक्षोजावमृतरसमाणिक्यकुतुपौ

न संदेहस्पन्दो नगपतिपताके मनसि नः ।

पिबन्तौ तौ यस्मादविदितवधूसङ्गरसिकौ

कुमारावद्यापि द्विरदवदनक्रौञ्चदलनौ ॥ ७३॥

Oh, Victory flag of the king of mountains,

We never have any doubt in our mind,

That your two breasts divine,

Are the nectar filled pot made of rubies,

For The elephant faced one,

And he who killed Crownchasura*,

Even today do not know the pleasure of women,

And remain as young children.

Word-to-Word Meaning

• अमू — These
• ते — Your
• वक्षोजौ — Pair of breasts
• अमृतरस — Filled with nectar
• माणिक्यकुतुपौ — Resembling golden vessels adorned with rubies
• न संदेहस्पन्दः — No doubt or hesitation
• नगपतिपताके — O Banner of the Mountain King (Daughter of the Himalayas)
• मनसि नः — In our minds
• पिबन्तौ — Drinking
• तौ — Those two
• यस्मात् — Because of which
• अविदितवधूसङ्गरसिकौ — Unfamiliar with the pleasures of a wife’s company
• कुमारौ — The two youthful ones (Skanda and Ganesha)
• अद्यापि — Even now
• द्विरदवदन — The elephant-faced one (Ganesha)
• क्रौञ्चदलनौ — Slayer of Krauncha (Skanda, who pierced the demon Krauncha)

Overall Meaning of the Shloka

O Daughter of the Himalayas, your divine breasts, filled with nectar and resembling golden vessels adorned with rubies, leave no room for doubt in our minds about their divine significance. Skanda and Ganesha, your two youthful sons who have not yet known the pleasures of conjugal life, continue to drink their essence. Even now, they remain nourished by this nectar, symbolizing their strength and divine qualities—Ganesha as the elephant-faced remover of obstacles and Skanda as the slayer of the demon Krauncha.

Expanded Spiritual Commentary

This verse poetically exalts the divine breasts of Devi as the source of nourishment and life for her children and the universe. The metaphor of "nectar-filled vessels adorned with rubies" reflects the purity, abundance, and spiritual energy that flow from the Mother’s grace.

Skanda (Kumāra) and Ganesha, her divine sons, symbolize courage and wisdom, respectively. Their eternal dependence on Devi’s nectar signifies that even the highest forms of power and intellect derive their sustenance from the universal source of Shakti. Their youth and lack of conjugal experience underscore their untainted divinity and single-minded devotion to their mother.

Devi’s breasts are described as free from worldly associations, highlighting her transcendent and selfless nature. This imagery reminds devotees that the nourishment provided by the Divine Mother is not limited to physical sustenance but extends to spiritual upliftment and liberation.

Additional Points

• Nectar as Divine Grace: The Amrita (nectar) flowing from Devi’s breasts symbolizes her boundless love and blessings, which sustain both the material and spiritual realms.
• Skanda and Ganesha: Their continued dependence on Devi shows the inseparability of power (Skanda) and wisdom (Ganesha) from Shakti (energy).
• Transcendental Motherhood: Devi’s motherhood is universal and untainted by the physical or worldly. She is the ultimate nourisher of creation.
• Symbolism of Rubies: Rubies signify preciousness and radiance, enhancing the description of Devi’s divine qualities.

This verse emphasizes the concept of Divine Motherhood, illustrating how all forms of strength and intellect are rooted in her infinite compassion and nurturing power.

Shloka 74 (Good fame)

वहत्यम्ब स्तम्बेरमदनुजकुम्भप्रकृतिभिः

समारब्धां मुक्तामणिभिरमलां हारलतिकाम् ।

कुचाभोगो बिम्बाधररुचिभिरन्तः शबलितां

प्रतापव्यामिश्रां पुरदमयितुः कीर्तिमिव ते ॥ ७४॥

Oh mother mine.

The center place of your holy breasts,

Wear the glittering chain ,

Made out of the pearls,

Recovered from inside the head of Gajasura,

And reflect the redness of your lips,

Resembling the Bimba fruits,

And are coloured red inside.

You wear the chain with fame,

Like you wear the fame of our Lord.

Who destroyed the three cities.

Word-to-Word Meaning

• वहत्यम्ब — Bears, O Mother
• स्तम्बैः — Pillar-like (firm and upright)
• अमदनुजकुम्भप्रकृतिभिः — Resembling the shape of the frontal globes of Airavata, the elephant born from the churning of the ocean
• समारब्धाम् — Adorned or crafted
• मुक्तामणिभिः — With spotless pearls
• अमलाम् — Immaculate, pure
• हारलतिकाम् — Garland-like necklace
• कुचाभोगः — The fullness of your bosom
• बिम्बाधररुचिभिः — With the hue of your bimba-fruit-like lips
• अन्तः शबलिताम् — Internally tinged or interspersed
• प्रतापव्यामिश्राम् — Mixed with brilliance or glory
• पुरदमयितुः — Of the destroyer of Tripura (Lord Shiva)
• कीर्तिमिव ते — Like your glory

Overall Meaning of the Shloka

O Mother, your bosom, resembling the shape of Airavata’s frontal globes, bears a necklace crafted from spotless pearls, radiant and pure. This garland-like ornament is tinged with the hue of your bimba-fruit-like lips, giving it a subtle glow from within. This fullness, blending grace and grandeur, appears as though it symbolizes the fame and glory of Tripurari (Lord Shiva), enriched by your own splendor.

Expanded Spiritual Commentary

This verse glorifies Devi's kuchabhoga (bosom) as a symbol of nurturing, divinity, and strength. The comparison to Airavata's globes invokes a sense of majesty, purity, and celestial significance. The pearls on her necklace are symbolic of unblemished purity and auspiciousness, while the subtle reddish glow (due to the hue of her lips) adds warmth and compassion to her divine radiance.

Devi is described as the source of Shiva’s glory (कीर्तिमिव ते पुरदमयितुः). This suggests that Shiva’s fame as the destroyer of evil and the upholder of dharma is inherently interwoven with Devi’s power and grace. The blending of strength (Airavata-like grandeur) and softness (the glow of bimba lips) reflects the dual aspects of Shakti as both fierce and nurturing.

The harmonious mix of colors and qualities in the imagery further symbolizes the union of Shiva and Shakti, emphasizing that neither glory nor action exists without the divine feminine energy.

Additional Points

• Symbolism of the Necklace: The necklace of pearls represents purity, auspiciousness, and Devi's untainted essence. Pearls, being born of the ocean, also evoke a connection to the primordial waters of creation.
• Airavata's Frontal Globes: These symbolize celestial might, grandeur, and regal splendor. Associating Devi's bosom with this imagery elevates her as a nourishing and protective force.
• Subtle Red Glow: This represents Devi’s compassion and her role as the nurturer of all beings.
• Shiva’s Fame Through Shakti: The verse reinforces the philosophical truth that Shiva, as the pure consciousness, achieves greatness and functionality through the dynamic power of Shakti.

This verse beautifully captures the transcendental relationship between Shiva and Shakti, illustrating how Devi’s nurturing and majestic aspects manifest as the glory that defines the cosmic order.

Shloka 75 (Capacity to write poems)

तव स्तन्यं मन्ये धरणिधरकन्ये हृदयतः

पयःपारावारः परिवहति सारस्वतमिव ।

दयावत्या दत्तं द्रविडशिशुरास्वाद्य तव यत्

कवीनां प्रौढानामजनि कमनीयः कवयिता ॥ ७५॥

Oh daughter of the king of mountains,

I feel in my mind,

That the milk that flows from your breast,

Is really the goddess of learning, Sarswathi,

In the form of a tidal wave of nectar.

For, milk given by you, who is full of mercy,

Made the child of Dravida,

The king among those great poets,

Whose works stole one's mind.

Word-to-Word Meaning

• तव — Your
• स्तन्यम् — Breast milk
• मन्ये — I consider
• धरणिधरकन्ये — O Daughter of the Mountain (Devi Parvati)
• हृदयतः — From your heart
• पयःपारावारः — An ocean of milk
• परिवहति — Flows
• सारस्वतमिव — Like the essence of Saraswati (eloquence, knowledge, and wisdom)
• दयावत्या — Given out of compassion
• दत्तम् — Offered
• द्रविडशिशुः — The Tamil child (referring to Saint Tirujñāna Sambandar)
• आस्वाद्य — Having tasted
• तव यत् — That which is yours
• कवीनाम् — Of poets
• प्रौढानाम् — Profound, mature
• अजनि — Was born
• कमनीयः — Beautiful, charming
• कवयिता — Poetic genius

Overall Meaning of the Shloka

O Daughter of the Mountain, I consider your breast milk to be an ocean of divine nectar flowing directly from your compassionate heart. This nectar embodies the essence of Saraswati, bestowing knowledge, eloquence, and poetic wisdom. When the Tamil child (Tirujñāna Sambandar) tasted this milk, given by you out of compassion, he was blessed with poetic brilliance, becoming the most charming and profound of poets.

Expanded Spiritual Commentary

This verse highlights the nurturing and enlightening nature of Devi. Her breast milk is described not just as nourishment for the body but as a metaphorical ocean of Saraswati’s essence—wisdom, creativity, and eloquence. This divine nourishment signifies Devi’s role as the universal mother who bestows knowledge and inspiration upon her devotees.

The reference to the Tamil child (Saint Tirujñāna Sambandar) reflects an incident from Indian spiritual history. As a child, Sambandar was blessed by Devi herself, who fed him her divine milk. This transformed him into a spiritually awakened poet of extraordinary brilliance, whose hymns continue to inspire devotion and wisdom.

The connection between nourishment and creativity is central here. Just as physical milk nurtures the body, Devi’s spiritual milk nourishes the intellect and soul, enabling devotees to excel in their respective fields, especially in the arts and literature.

The verse also subtly reminds devotees of Devi’s boundless compassion (दयावत्या), as she freely bestows her grace upon those who seek her. Her blessings transcend the barriers of age, ability, or background, exemplified by her act of nurturing a mere child into a master poet.

Additional Points

1. Saraswati’s Essence: By associating the milk with Saraswati, the shloka emphasizes the role of Shakti as the source of all wisdom and artistic expression.
2. Symbolism of Milk: Milk here symbolizes Devi’s grace, flowing unconditionally to nurture, protect, and inspire.
3. Universal Motherhood: The verse reiterates Devi’s role as Jagat Janani (Universal Mother), who provides both physical and spiritual sustenance.
4. Inspiration for Poets: The transformation of Sambandar into a great poet symbolizes how divine grace can elevate an individual to heights of excellence.

This shloka beautifully portrays Devi as the ultimate nurturer of both the material and the spiritual, weaving together themes of compassion, wisdom, and poetic brilliance.

Shloka 76 (Complete renunciation, Victory in love)

हरक्रोधज्वालावलिभिरवलीढेन वपुषा

गभीरे ते नाभीसरसि कृतसङ्गो मनसिजः ।

समुत्तस्थौ तस्मादचलतनये धूमलतिका

जनस्तां जानीते तव जननि रोमावलिरिति ॥ ७६॥

Oh daughter of the mountain,

The God of love who is the king of the mind,

Being lit by the flame of anger of Shiva,

Immersed himself in the deep pond of thine navel.

The tendril like smoke emanated from there,

And mother, people think,

That this is the line of hair,

That climbs from your navel upwards.

Word-to-Word Meaning

• हर-क्रोध-ज्वाला-अवलिभिः: By the flames of Lord Shiva's anger,
• अवलीढेन वपुषा: having been scorched,
• गभीरे ते नाभीसरसि: in the deep lake of Your navel,
• कृतसङ्गः मनसिजः: Cupid (Manmatha) took refuge,
• समुत्तस्थौ तस्मात्: and rose up from there,
• अचलतनये: O Daughter of the Mountain,
• धूमलतिका: as a wisp of smoke,
• जनः तां जानीते: people perceive that
• तव जननि रोमावलिः इति: it is the line of fine hair on Your body, O Mother.

Overall Meaning of the Shloka

This verse describes an imaginative and poetic depiction of the fine hairline on Devi's navel. It is said that when Lord Shiva burned Manmatha (the god of love) to ashes with his fiery gaze of anger, Manmatha sought refuge in the deep lake of Devi's navel. Rising from there in a subtle form, he appeared as a smoke-like wisp. This smoke is perceived by devotees as the delicate line of hair extending from Devi’s navel.

Expanded Spiritual Commentary

This shloka highlights the mystical interplay of destruction and regeneration, reflecting the cyclical nature of cosmic processes.

• Manmatha’s Destruction and Regeneration: When Shiva annihilates Kama (Manmatha), it signifies the transcendence of desires. However, the imagery of Kama taking refuge in Devi’s navel signifies that desires are not wholly eradicated but transformed and sublimated within the divine feminine energy. The navel represents the center of creation, nourishment, and vitality.
• The Hairline as a Subtle Manifestation: The fine line of hair represents subtle energy (Kundalini Shakti) arising from the core of existence. It also symbolizes the interconnectedness of destruction (Shiva’s anger) and rejuvenation (Devi’s nurturing aspect).
• Philosophical Insight: The navel is considered the seat of prana (vital energy). The transformation of Kama into a delicate form of smoke shows the purification and refinement of base desires into higher spiritual aspirations through Devi’s grace.

Additional Points

• Poetic Beauty: Adi Shankaracharya uses vivid and striking imagery to blend mythology and philosophy, invoking both devotion and awe.
• Symbolism of Smoke: Smoke is ephemeral and intangible, much like subtle desires that persist even in spiritual seekers. Devi’s presence transforms even these residual desires into tools for spiritual ascent.

The delicate hairline extending from Devi’s navel is poetically likened to a wisp of smoke rising from the refuge taken by Manmatha after his annihilation by Shiva. This symbolizes the transformation of desires within the divine energy, portraying Devi as the ultimate source of both destruction and rejuvenation.

Shloka 77 (Gaining Micro sight, Attracting every one)

यदेतत् कालिन्दीतनुतरतरङ्गाकृति शिवे

कृशे मध्ये किंचिज्जननि तव यद्भाति सुधियाम् ।

विमर्दादन्योऽन्यं कुचकलशयोरन्तरगतं

तनूभूतं व्योम प्रविशदिव नाभिं कुहरिणीम् ॥ ७७॥

The mother of universe who is Shiva and Shakthi,

In the narrow part of the middle of your body.

The learned men seem to see a line,

Which is in the shape of a small wave of the river Yamuna,

And which shines and glitters, and appears like the sky ,

Made very thin by thine dense colliding breasts,

Entering your cave like navel.

Word-to-Word Meaning

• यदेतत्: That which appears,
• कालिन्दी-तनुतर-तरङ्ग-आकृति: like the gentle ripples of the Kalindi River (Yamuna),
• शिवे: O Auspicious One,
• कृशे मध्ये: in Your slender midsection,
• किंचित्: something,
• जननि तव: O Mother, of Yours,
• यत् भाति सुधियाम्: which appears to the wise ones,
• विमर्दात् अन्यः अन्यं: as though the two pots (your breasts) are pressing against each other,
• कुचकलशयोः अन्तरगतं: the space in between the pots of Your breasts,
• तनूभूतं व्योम: a thin expanse of ether (space),
• प्रविशदिव: seems to enter,
• नाभिं कुहरिणीम्: into the cave of Your navel.

Overall Meaning of the Shloka

This verse describes the slender waist of Devi, which appears like the delicate ripples of the Yamuna River. The wise perceive the space between Devi's well-formed bosom as a thin, ether-like element that appears to converge and flow into the depth of her navel. The imagery emphasizes Devi's unparalleled beauty, divine proportions, and celestial charm.

Expanded Spiritual Commentary

• Yamuna’s Ripples and Cosmic Flow: The comparison of Devi’s waist to the ripples of the Yamuna symbolizes the unending rhythm of creation and dissolution. Yamuna, often associated with purity and the flow of life, reflects the divine flow of energy in Devi’s form.
• Divine Geometry: The space between the breasts and its apparent merging into the navel through a slender waist indicates harmony and balance in creation. The concept of "tanubhuta vyoma" (refined ether) suggests the subtle nature of Devi’s form, transcending the material and representing the universal etheric energy.
• Spiritual Insights: The thin expanse of space signifies the subtle pathways through which spiritual energy (Shakti) flows. Devi’s waist, being delicate yet strong, metaphorically represents the bridge between gross physical existence and the subtler, higher spiritual realms. The navel, as the origin of life, is the focal point where these energies converge.
• Union of Shiva and Shakti: The space described in the shloka also symbolizes the mystical union of Shiva (consciousness) and Shakti (energy), which occurs within the seeker through the practice of meditation and devotion.

Additional Points

• Symbolism of Navel: In spiritual traditions, the navel (nabhi) is regarded as a central energy point (Manipura Chakra), representing willpower and transformation.
• Aesthetic and Philosophical Fusion: Adi Shankaracharya blends the appreciation of Devi’s divine beauty with profound metaphysical truths, making the shloka equally appealing to devotees and seekers of wisdom.
• Kalindi and Subtle Energy: The comparison to the Yamuna’s ripples evokes the soothing and rhythmic flow of life’s essence, encapsulated in Devi’s form.

Devi’s slender waist, resembling the ripples of the Yamuna, connects the space between her celestial bosom and the depth of her navel. This imagery reflects the cosmic harmony and the flow of subtle energies, portraying Devi as the embodiment of divine beauty and universal balance.

Shloka 78 (Attracting all the universe)

स्थिरो गङ्गावर्तः स्तनमुकुलरोमावलिलता-

कलावालं कुण्डं कुसुमशरतेजोहुतभुजः ।

रतेर्लीलागारं किमपि तव नाभिर्गिरिसुते

बिलद्वारं सिद्धेर्गिरिशनयनानां विजयते ॥ ७८॥

Oh daughter of the mountain,

Is your navel a whirl pool in river Ganga,

Which looks very stable!

Or is it the root of the climber,

Of the stream of your hair line,

Which has two breasts of yours as buds,

Or is it the Homa fire,

Where the fire is the light from cupid,

Or is it the play house of Rathi, the wife of God of love,

Or is it the opening to the cave,

In which Shiva's tapas gets fulfilled,

I am not able to make up my mind!

Word-to-Word Meaning

• स्थिरः गङ्गा-अवर्तः: Like the steady whirlpool of the Ganges,
• स्तन-मुकुल-रोमावली-लता: adorned by the creeper-like line of hair rising towards the buds of Your breasts,
• कलावालं कुण्डं: resembling a fine whirlpool,
• कुसुमशर-तेजः-हुतभुजः: the sacrificial fire of Manmatha’s (Cupid’s) energy,
• रतेः लीलागारं: the playful abode of Rati (goddess of love),
• किमपि तव नाभिः: Your navel is beyond description,
• गिरिसुते: O Daughter of the Mountain,
• बिलद्वारं सिद्धेः: the gateway to ultimate realization,
• गिरिश-नयनानां विजयते: and triumphs as the object of Girisha’s (Shiva’s) vision.

Overall Meaning of the Shloka

The navel of Devi, the daughter of the Himalayas, is compared to a steady whirlpool in the Ganges, surrounded by the delicate creeper of hair rising towards her breasts. It is depicted as the sacrificial fire fueled by the energy of Manmatha and as the playful abode of Rati. Beyond this poetic description, it is also revered as the gateway to ultimate realization, celebrated even by the divine gaze of Lord Shiva.

Expanded Spiritual Commentary

• The Navel as the Source of Creation: The navel is a central point symbolizing the origin of life and the creative energies of the cosmos. Its whirlpool-like nature evokes the dynamic forces of creation and dissolution, constantly at play in the universe.
• Union of Kama and Rati: The reference to Manmatha (Kama) and Rati portrays the interplay of desire and fulfillment, which is elevated from physical passion to spiritual longing when directed towards Devi.
• Siddhi and Liberation: The navel is called the “gateway to ultimate realization,” indicating its connection to the Manipura Chakra, where transformative energy resides. By focusing on this energy center, a seeker can rise beyond worldly distractions to achieve spiritual triumph.
• Shiva’s Gaze: The triumph of Devi’s navel over the gaze of Girisha (Shiva) suggests that even the supreme consciousness (Shiva) is captivated by the creative and sustaining energy (Shakti). It emphasizes the unity of Shiva and Shakti as complementary forces in the cosmos.

Additional Points

• Symbolism of the Creeper and Whirlpool: The upward creeper-like hair represents the ascension of energy from the navel to higher realms, while the whirlpool symbolizes the gathering and redistribution of divine energy.
• Aesthetic and Metaphysical Duality: Adi Shankaracharya blends an exquisite description of beauty with profound metaphysical symbolism, illustrating how Devi’s form is both enchanting and spiritually significant.

Devi’s navel, likened to a whirlpool in the Ganges and surrounded by a delicate line of hair, is a source of cosmic energy and the abode of divine play. It represents the gateway to ultimate realization and captivates even the divine gaze of Lord Shiva, symbolizing the union of creative and conscious forces in the universe.

Shloka 79 (Getting magical capability, Bewitching all others)

निसर्गक्षीणस्य स्तनतटभरेण क्लमजुषो

नमन्मूर्तेर्नारीतिलक शनकैस्त्रुट्यत इव ।

चिरं ते मध्यस्य त्रुटिततटिनीतीरतरुणा

समावस्थास्थेम्नो भवतु कुशलं शैलतनये ॥ ७९॥

Oh daughter of the mountain,

You who is the greatest among women,

Long live your pretty hips,

Which look fragile,

Which are by nature tiny,

Which are strained by your heavy breasts,

And hence slightly bent,

And which look like the tree,

In the eroded banks of a rushing river.

Word-to-Word Meaning

• निसर्ग-क्षीणस्य: naturally slender,
• स्तन-तट-भरेण: due to the weight of the bosom,
• क्लम-जुषः: experiencing fatigue,
• नमन्मूर्तेः: of the bent form,
• नारीतिलक: O crest jewel among women,
• शनकैः त्रुट्यत इव: seems to be breaking slowly,
• चिरं ते मध्यस्य: may Your waist always,
• त्रुटित-तटिनी-तीर-तरुणा: like a young tree on the eroded bank of a river,
• समावस्था-स्थेम्नः: remain stable in its delicate balance,
• भवतु कुशलं: and be safe,
• शैलतनये: O Daughter of the Mountain.

Overall Meaning of the Shloka

The shloka poetically describes Devi’s extremely slender waist, which appears fragile under the weight of her bosom. It is compared to a young tree standing on the edge of an eroding riverbank, barely maintaining its balance. The poet prays that her delicate waist may always remain steady and safe, reflecting both admiration and concern for her divine form.

Expanded Spiritual Commentary

• The Slender Waist as Symbolic of Balance: The fragile appearance of Devi’s waist symbolizes the fine balance required to sustain the cosmos. Shakti’s role as the divine feminine energy is one of maintaining harmony amidst the dynamic forces of creation and dissolution.
• Weight of Responsibility: The "weight of the bosom" metaphorically represents the responsibilities and powers Devi carries as the nurturing and sustaining force of the universe. Despite her seemingly delicate form, she holds immense strength and poise.
• Tree on the Riverbank: The comparison to a tree on an eroding riverbank highlights impermanence and the delicate balance of existence. In spiritual terms, it reflects the transient nature of life and the need for divine grace to maintain stability amidst challenges.
• Prayer for Protection: The prayer for the safety of Devi’s waist is an indirect invocation for the stability and protection of the entire creation, as Devi’s form represents the microcosm of the universe.

Additional Points

• Fusion of Beauty and Strength: Adi Shankaracharya masterfully portrays Devi’s delicate beauty alongside her cosmic strength, evoking both admiration and reverence.
• Spiritual Allegory: The slender waist represents the connection between the higher and lower realms of existence, emphasizing the need for balance in spiritual practice.
• Devotee’s Concern: The poet’s concern for Devi’s form reflects a devotee’s intimate and loving relationship with the Divine, blending awe with a sense of personal care.

Devi’s slender waist, fragile under the weight of her divine bosom, is likened to a young tree on an eroding riverbank, balancing delicately. This imagery symbolizes the cosmic balance Devi upholds. The poet prays for the stability and safety of her waist, which metaphorically represents the harmony and endurance of the universe.

Shloka 80 (Getting remarkable beauty, Becoming expert in magic)

कुचौ सद्यःस्विद्यत्तटघटितकूर्पासभिदुरौ

कषन्तौ दोर्मूले कनककलशाभौ कलयता ।

तव त्रातुं भङ्गादलमिति वलग्नं तनुभुवा

त्रिधा नद्धं देवि त्रिवलि लवलीवल्लिभिरिव ॥ ८०॥

Oh Goddess mine,

Placed just below your shoulders,

By Cupid, the God of love,

Tearing your blouse which is attached,

To your body by the sweat,

When you think of the greatness of your Lord,

And resembling pots of Gold,

Your breasts appear to be tied by him,

Securely three times,

By the three creeper like folds.

Word-to-Word Meaning

• कुचौ: Your bosom,
• सद्यः स्विद्यत्: slightly perspiring,
• तट-घटित-कूर्पास-भिदुरौ: barely contained by the tightly stretched garment,
• कषन्तौ दोर्मूले: pressing against the base of Your arms,
• कनक-कलशाभौ: resembling golden pots,
• कलयता: by the creator (Brahma) contemplating,
• तव त्रातुं भङ्गात्: to save Your form from breaking,
• अलम् इति वलग्नं: he seems to have tied firmly,
• तनु-भुवा: with his subtle creative energy,
• त्रिधा नद्धं देवि: three folds are formed,
• त्रिवलि-लवली-वल्लिभिः इव: like the creepers of delicate triple folds.

Overall Meaning of the Shloka

This shloka describes the divine beauty of Devi’s bosom, which is compared to golden pots barely contained by her garment and pressing against the base of her arms. Her midsection appears fragile, and to protect it from breaking, the Creator seems to have tied three delicate folds (trivali) around her waist with divine energy, making her form appear even more enchanting.

Expanded Spiritual Commentary

• Golden Pots and Abundance: The comparison of Devi’s bosom to golden pots represents abundance, nourishment, and the sustaining aspect of the Divine Mother, who nurtures the entire creation.
• Trivali as Balance of Energies: The triple folds (trivali) symbolize the three primary aspects of existence — creation (Srishti), preservation (Sthiti), and dissolution (Samhara). These folds maintain the harmony of the cosmos and reflect the perfection of Devi’s form.
• Divine Grace of Protection: The imagery of Brahma tying the triple folds indicates the divine grace that upholds and protects the balance of creation. It conveys that even the most delicate aspects of Devi’s form are safeguarded by divine will.
• Union of Beauty and Spiritual Energy: The physical description is an allegory for the balance of spiritual energies within Devi’s form. Her beauty captivates, but it also signifies the underlying power and stability she brings to the cosmos.

Additional Points

• Subtle Power in Fragility: The poetic concern for the fragility of Devi’s form symbolizes how even the seemingly delicate aspects of divine creation are imbued with immense strength and resilience.
• Trivali as Spiritual Pathways: The three folds can also represent the Ida, Pingala, and Sushumna nadis (subtle energy channels), emphasizing the balance required for spiritual ascension.
• Devotee’s Admiration: The intimate depiction reflects the devotee’s awe and tender concern for Devi, blending reverence with devotion.

Devi’s bosom, compared to golden pots, radiates divine beauty and abundance. Her waist, adorned with delicate triple folds tied by the Creator, reflects the cosmic balance she upholds. This imagery symbolizes both the nurturing grace and the profound stability Devi brings to creation, captivating the hearts of devotees.

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