Saundaryalahari, सौन्दर्यलहरी Shlokas 81-90

Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 81-90 

Shloka 81

गुरुत्वं विस्तारं क्षितिधरपतिः पार्वति निजा-

न्नितम्बादाच्छिद्य त्वयि हरणरूपेण निदधे ।

अतस्ते विस्तीर्णो गुरुरयमशेषां वसुमतीं

नितम्बप्राग्भारः स्थगयति लघुत्वं नयति च ॥ ८१॥

Shloka 82

करीन्द्राणां शुण्डान् कनककदलीकाण्डपटली-

मुभाभ्यामूरुभ्यामुभयमपि निर्जित्य भवती ।

सुवृत्ताभ्यां पत्युः प्रणतिकठिनाभ्यां गिरिसुते

विजिग्ये जानुभ्यां विबुधकरिकुम्भद्वयमसि ॥ ८२॥

Shloka 83

पराजेतुं रुद्रं द्विगुणशरगर्भौ गिरिसुते

निषङ्गौ जङ्घे ते विषमविशिखो बाढमकृत ।

यदग्रे दृश्यन्ते दशशरफलाः पादयुगली-

नखाग्रच्छद्मानः सुरमकुटशाणैकनिशिताः ॥ ८३॥

Shloka 84

श्रुतीनां मूर्धानो दधति तव यौ शेखरतया

ममाप्येतौ मातः शिरसि दयया धेहि चरणौ ।

ययोः पाद्यं पाथः पशुपतिजटाजूटतटिनी

ययोर्लाक्षालक्ष्मीररुणहरिचूडामणिरुचिः ॥ ८४॥

Shloka 85

नमोवाकं ब्रूमो नयनरमणीयाय पदयो-

स्तवास्मै द्वन्द्वाय स्फुटरुचिरसालक्तकवते ।

असूयत्यत्यन्तं यदभिहननाय स्पृहयते

पशूनामीशानः प्रमदवनकङ्केलितरवे ॥ ८५॥

Shloka 86

मृषा कृत्वा गोत्रस्खलनमथ वैलक्ष्यनमितं

ललाटे भर्तारं चरणकमले ताडयति ते ।

चिरादन्तःशल्यं दहनकृतमुन्मूलितवता

तुलाकोटिक्वाणैः किलिकिलितमीशानरिपुणा ॥ ८६॥

Shloka 87

हिमानीहन्तव्यं हिमगिरिनिवासैकचतुरौ

निशायां निद्राणं निशि चरमभागे च विशदौ ।

वरं लक्ष्मीपात्रं श्रियमतिसृजन्तौ समयिनां

सरोजं त्वत्पादौ जननि जयतश्चित्रमिह किम् ॥ ८७॥

Shloka 88

पदं ते कीर्तीनां प्रपदमपदं देवि विपदां

कथं नीतं सद्भिः कठिनकमठीकर्परतुलाम् ।

कथं वा बाहुभ्यामुपयमनकाले पुरभिदा

यदादाय न्यस्तं दृषदि दयमानेन मनसा ॥ ८८॥

Shloka 89

नखैर्नाकस्त्रीणां करकमलसंकोचशशिभि-

स्तरूणां दिव्यानां हसत इव ते चण्डि चरणौ ।

फलानि स्वःस्थेभ्यः किसलयकराग्रेण ददतां

दरिद्रेभ्यो भद्रां श्रियमनिशमह्नाय ददतौ ॥ ८९॥

Shloka 90

ददाने दीनेभ्यः श्रियमनिशमाशानुसदृशी-

ममन्दं सौन्दर्यप्रकरमकरन्दम् विकिरति ।

तवास्मिन् मन्दारस्तबकसुभगे यातु चरणे

निमज्जन्मज्जीवः करणचरणः षट्चरणताम् ॥ ९०॥

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.

saundaryalahari-shlokas-81-90

Saundaryalahari, सौन्दर्यलहरी Shlokas 61-70

Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 61-70 

Shloka 61 (Victory over mind, Getting of wealth)

असौ नासावंशस्तुहिनगिरिवंशध्वजपटि

त्वदीयो नेदीयः फलतु फलमस्माकमुचितम् ।

वहन्नन्तर्मुक्ताः शिशिरतरनिश्वासगलितं

समृद्ध्या यत्तासां बहिरपि च मुक्तामणिधरः ॥ ६१॥

Oh Goddess , who is the flag of the clan of Himalayas,

Let your nose which is like a thin bamboo,

Give us the blessings which are apt and near.

I feel mother,

That you are wearing a rare pearl,

Brought out by your breath,

Through your left nostril,

For your nose is a storehouse,

Of rarest pearls divine.

1. Word-to-Word Meaning

• असौ — This
• नासावंशः — Nasal bridge or nose
• तुहिनगिरि-वंश-ध्वजपटि — Flag of the lineage of the Himalayas (referring to Shiva, whose banner has the Himalayas as its emblem)
• त्वदीयः — Yours
• नेदीयः — Very near or intimate
• फलतु — May it bear fruit
• फलम् — Result, blessing
• अस्माकम् — For us
• उचितम् — Appropriate or deserved
• वहन् — Bearing
• अन्तः-मुक्ताः — Pearls inside
• शिशिरतर-निश्वास-गलितम् — Dripped from cool breath
• समृद्ध्या — With great abundance
• यत् — Which
• तासां — Of those
• बहिः अपि — Outside as well
• मुक्तामणि-धरः — Bearing pearl-like drops

2. Overall Meaning of the Shloka

O Divine Mother, may the graceful bridge of your nose, like a banner representing the glory of the Himalayas, bestow upon us the blessings we seek. It is said to bear pearls formed by the cool, fragrant breaths emanating from you, as if holding these precious drops both within and outside with unparalleled richness. May this divine feature shower us with its benevolent grace.

3. Expanded Spiritual Commentary

This verse draws a vivid parallel between Devi's nose and the emblematic flag of the Himalayas, symbolizing stability, majesty, and purity. The imagery of pearls produced from Devi’s cool, gentle breath conveys divine generosity and nurturing qualities. These pearls signify not only physical beauty but also the life-giving essence of breath, connecting to the concept of prana (vital life force) that sustains the universe.

The idea of pearls appearing both inside and outside reflects boundless prosperity and the idea that Devi's grace transcends boundaries—it is internal (spiritual blessings) and external (material abundance). This dual nature emphasizes her all-encompassing power to nourish and enrich her devotees' lives.

4. Additional Points

• Symbol of the Himalayas: The association with the Himalayas evokes purity, resilience, and divine origin, as Devi is often described as the daughter of the mountain king, Himavan.
• Pearls as Spiritual Wealth: The pearls formed by Devi’s breath symbolize spiritual treasures, such as wisdom and inner peace, offered generously to her devotees.
• Metaphor of Life Force: The reference to "cool breath" and the "dripping pearls" suggests a nurturing essence, akin to the way the divine supports life through subtle, unseen forces.

Shloka 62 (Good sleep)

प्रकृत्या रक्तायास्तव सुदति दन्तच्छदरुचेः

प्रवक्ष्ये सादृश्यं जनयतु फलं विद्रुमलता ।

न बिम्बं तद्बिम्बप्रतिफलनरागादरुणितं

तुलामध्यारोढुं कथमिव विलज्जेत कलया ॥ ६२॥

Oh goddess who has beautiful rows of teeth,

I tried to find a simile to your blood red lips,

And can only imagine the fruit of the coral vine!

The fruits of the red cucurbit,

Hangs its head in shame,

On being compared to your lips,

As it has tried to imitate its colour.from you,

And knows that it has failed miserably.

Word-to-Word Meaning

• प्रकृत्या — By nature
• रक्तायाः — Red or naturally crimson
• तव — Your
• सुदति — O one with beautiful teeth
• दन्तच्छदरुचेः — Radiance of the lips
• प्रवक्ष्ये — I shall tell
• सादृश्यं — Resemblance
• जनयतु — Let it produce
• फलं — Fruit or result
• विद्रुमलता — Coral vine
• न बिम्बं — Not the bimba fruit
• तत् — That
• बिम्बप्रतिफलनरागात् — Reflection of the redness
• अरुणितं — Reddish hue
• तुलाम् — Scale or balance
• अध्यारोढुं — To climb or to compare
• कथमिव — How indeed
• विलज्जेत — Would feel ashamed
• कलया — Slightly or gracefully

Overall Meaning of the Shloka

O Devi with beautiful teeth, the natural redness of your lips, which appear like a perfect coral vine, invites a comparison that is both apt and beautiful. The radiance of your lips, glowing crimson, challenges the bimba fruit, which seems to derive its own red hue only by reflecting the color of your lips. How could the bimba fruit, even slightly, not feel embarrassed in attempting to match the glory of your lips?

Expanded Spiritual Commentary

This verse celebrates the incomparable beauty of Devi’s lips. The poet intricately compares them to natural elements like the coral vine and the bimba fruit, emphasizing how even the most exquisite creations of nature fall short when set against the divine splendor of Devi. The coral vine symbolizes elegance and a bright red hue, while the bimba fruit, known for its reddish tint, represents a commonly used metaphor for beautiful lips.

However, the verse suggests that the bimba fruit merely reflects the glow of Devi’s lips, unable to match their true essence. This comparison highlights that Devi’s beauty transcends even nature’s finest examples, embodying an otherworldly charm. The depiction evokes reverence and admiration for the Divine Mother’s unparalleled and self-sustaining grace.

Additional Points

• Symbolism of Red: The redness signifies vitality, passion, and auspiciousness, key attributes of the Goddess.
• Coral Vine vs. Bimba Fruit: The coral vine implies a refined and delicate beauty, while the bimba fruit symbolizes a more common, earthly comparison. This contrast underscores the divine superiority of Devi’s features.
• Spiritual Significance: The metaphor can be seen as an allegory for how divine qualities outshine material or worldly imitations.

Shloka 63 (Bewitching all)

स्मितज्योत्स्नाजालं तव वदनचन्द्रस्य पिबतां

चकोराणामासीदतिरसतया चञ्चुजडिमा ।

अतस्ते शीतांशोरमृतलहरीमम्लरुचयः

पिबन्ति स्वच्छन्दं निशि निशि भृशं काञ्जिकधिया ॥ ६३॥

The Chakora* birds,

Feel that their tongues have been numbed,

By forever drinking,

The sweet nectar like light emanating,

From your moon like face,

And for a change wanted to taste,

The sour rice gruel during the night,

And have started drinking,

The white rays of the full moon in the sky.

Word-to-Word Meaning

• स्मितज्योत्स्नाजालं — The web of moonlight-like radiance from the smile
• तव — Your
• वदनचन्द्रस्य — Moon-like face
• पिबतां — Of those who drink or imbibe
• चकोराणाम् — Of the chakora birds
• आसीत् — Became
• अतिरसतया — Due to intense flavor or excess savoring
• चञ्चुजडिमा — Numbness of the beak
• अतः — Therefore
• ते — They
• शीतांशोः — Of the moon
• अमृतलहरीम् — The nectarous rays
• अम्लरुचयः — With a sour taste or acidic yearning
• पिबन्ति — Drink
• स्वच्छन्दं — Freely, at will
• निशि निशि — Night after night
• भृशं — Intensely
• काञ्जिकधिया — Thinking it to be fermented or sour rice water

Overall Meaning of the Shloka

O Goddess, the Chakora birds, who are known to drink only the rays of the moon, become enchanted when they partake in the nectar-like brilliance of your smile, which radiates from your moon-like face. Overcome by its intense flavor, their beaks become numb from overindulgence. As a result, night after night, they drink the rays of the actual moon, mistakenly thinking them to be sour like rice water (kāñjika), in a futile attempt to find the same pleasure they once tasted in your smile.

Expanded Spiritual Commentary

This verse uses the imagery of the Chakora bird, a symbol in Indian mythology known for its unique affinity to the moon's rays. The poet elevates this concept by comparing the divine smile of Devi to the moon itself. The smile of the Goddess surpasses the moon’s radiance, becoming a nectar so intoxicating that it numbs the senses of the Chakora birds. This implies that the divine beauty and grace of Devi are unmatched and cannot be replicated or replaced by anything else in nature, even something as celestial as the moon.

The description subtly underscores the idea that those who experience divine bliss may find ordinary joys lacking or even distorted in comparison. The mistaken perception of the moon’s rays as sour indicates the inability of worldly experiences to measure up to the taste of true, divine love and grace.

Additional Points

• Symbolism of the Chakora: The Chakora bird is often associated with romantic longing and purity, symbolizing a seeker’s devotion to the divine.
• Smile and Divine Beauty: The Goddess's smile embodies the perfect blend of joy and tranquility, likened to the moon’s soothing glow but with an unmatched intensity.
• Philosophical Insight: The shloka speaks to the transformative power of divine experience—how a glimpse of the infinite can make worldly pleasures seem dull and inadequate.
• Metaphor of Kāñjika: The comparison to kāñjika (fermented rice water) evokes the idea that what once seemed sweet or pleasurable in mundane life may appear sour or insufficient after tasting the true essence of divinity.

Shloka 64 (Bewitching all)

अविश्रान्तं पत्युर्गुणगणकथाम्रेडनजपा

जपापुष्पच्छाया तव जननि जिह्वा जयति सा ।

यदग्रासीनायाः स्फटिकदृषदच्छच्छविमयी

सरस्वत्या मूर्तिः परिणमति माणिक्यवपुषा ॥ ६४॥

Mother mine,

The well known tongue of yours,

Which without rest chants and repeats,

The many goods of your Consort, Shiva,

Is red like the hibiscus flower.

The Goddess of learning Saraswathi,

Sitting at the tip of your tongue,

Though white and sparkling like a crystal,

Turns red like the ruby,

Because of the colour of your tongue.

1. Word-to-Word Meaning

• अविश्रान्तं — Unceasingly, without rest
• पत्युः — Of the husband (Lord Shiva)
• गुणगणकथा — The stories and virtues
• अम्रेडनजपा — Repeated recitation, chanting
• जपापुष्पच्छाया — The color of hibiscus flower (deep red)
• तव — Your
• जननि — O Mother
• जिह्वा — Tongue
• जयति — Triumphs, is victorious
• सा — That
• यत् — Which
• अग्रासीनायाः — Positioned in front
• स्फटिकदृषदच्छच्छविमयी — Crystal-like clear and pure
• सरस्वत्या — Of Goddess Saraswati
• मूर्तिः — Form
• परिणमति — Transforms
• माणिक्यवपुषा — Into the appearance of a ruby

2. Overall Meaning of the Shloka

O Mother, your tongue, which is constantly engaged in the unceasing chanting of your consort Lord Shiva’s glories and virtues, shines with the deep red hue of a hibiscus flower. This tongue, by virtue of its devotion, outshines even the crystal-clear form of Goddess Saraswati, who is associated with pure knowledge. When this tongue, eternally singing the divine qualities, is seen, it appears as if Saraswati’s pure form has transformed into the vibrant red of a ruby, symbolizing devotion and divine love.

3. Expanded Spiritual Commentary

This verse poetically celebrates the power of devotion and the transformative potential of divine speech. The Goddess's tongue, embodying the fervor and passion of her devotion to Shiva, is depicted in the rich hue of a hibiscus flower—a color associated with both love and sacrifice. The shloka implies that while Saraswati embodies knowledge and purity through her crystal-like form, the tongue of the Goddess, dyed red by her unending recitation of Shiva's glories, represents a deeper, more impassioned wisdom born of love and devotion.

The verse also conveys that true spiritual knowledge is not just a matter of intellect, as represented by Saraswati, but is enriched and transcended by the heartfelt devotion and repetition of divine names and qualities. The imagery of Saraswati's transformation into a ruby signifies the shift from pure knowledge (crystal) to impassioned wisdom (ruby), highlighting the value of devotion that adds warmth and vitality to knowledge.

4. Additional Points

• Symbolism of the Hibiscus: The hibiscus flower is traditionally offered to deities, especially to Lord Shiva and Goddess Kali, and is associated with devotion and sacrifice.
• Saraswati’s Transformation: The change from crystal (representing clear, pure intellect) to ruby (symbolizing deep, passionate devotion) indicates the supreme power of bhakti (devotion) over mere intellectual pursuit.
• Japa (Repetition): The constant repetition of Shiva's glories on the Goddess’s tongue underscores the idea that devotion is sustained through persistent, loving recitation.
• Spiritual Insight: The verse subtly teaches that true wisdom involves a balance of knowledge and heartfelt devotion, with the latter giving life and vibrancy to the former.

Shloka 65 (Victory, Control over words)

रणे जित्वा दैत्यानपहृतशिरस्त्रैः कवचिभिर्-

निवृत्तैश्चण्डांशत्रिपुरहरनिर्माल्यविमुखैः ।

विशाखेन्द्रोपेन्द्रैः शशिविशदकर्पूरशकला

विलीयन्ते मातस्तव वदनताम्बूलकबलाः ॥ ६५॥

Oh mother of the world,

The lords subrahmanya, Vishnu and Indra,

Returning and resting after the war with Asuras.

Have removed their head gear,

And wearing the iron jackets,

Are not interested in the left over,

After the worship of Shiva,

Which belongs to Chandikeswara,

And are swallowing with zest,

The half chewed betel,

From your holy mouth,

Which has the camphor as white as the moon.

1. Word-to-Word Meaning

• रणे — In battle
• जित्वा — Having defeated
• दैत्यान् — Demons
• अपहृतशिरस्त्रैः — With the heads removed
• कवचिभिः — With armors
• निवृत्तैः — Retired, returned
• चण्डांश — Fierce ones, warriors
• त्रिपुरहर — The slayer of Tripura (Shiva)
• निर्माल्यविमुखैः — Disinterested in worn-out garlands (representing Shiva's leftover flowers)
• विशाखेन्द्रोपेन्द्रैः — By Kartikeya (Visakha), Indra, and Vishnu (Upendra)
• शशिविशदकर्पूरशकला — Moon-like white pieces of camphor
• विलीयन्ते — Dissolve
• मातः — O Mother
• तव — Your
• वदन — Face
• ताम्बूलकबलाः — The mouthful of betel leaves (Tambula)

2. Overall Meaning of the Shloka

O Mother, the betel leaves you chew appear as if they are white camphor-like fragments of the moon. These pieces metaphorically dissolve when offered by the likes of Kartikeya, Indra, and Vishnu, who, even after defeating demons in battle and removing their heads and armor, and having returned from their battles, still feel humbled in offering you anything. The shloka suggests that the moon-like pieces of camphor (betel) dissolve in your divine mouth, representing the ultimate acceptance of their devotion.

3. Expanded Spiritual Commentary

This verse emphasizes the supreme status of the Divine Mother over even the greatest warriors and deities like Kartikeya, Indra, and Vishnu. These deities, despite their strength and valor shown in defeating demons and battles, offer their devotion to the Goddess with humility. The betel in her mouth symbolizes not only beauty and grace but also the act of accepting the offerings of these powerful gods, acknowledging their devotion as she consumes the moon-like camphor fragments.

The imagery of camphor, which has a cooling and purifying quality, suggests the purity of their offerings, and the moon-like comparison adds an ethereal, calming aspect to the verse. The idea of consuming tambula (betel) imbued with such divine properties reinforces the Goddess's nurturing acceptance and her ability to absorb and transform the essence of devotion.

4. Additional Points

• Symbolism of Camphor: Camphor represents purity, devotion, and the dissolving of ego, signifying how the offerings of even the most powerful beings are humbled before the Divine Mother.
• Role of Deities: Kartikeya, Indra, and Vishnu are symbols of valor, leadership, and preservation, respectively, yet they are portrayed as being secondary and devoted before the Goddess.
• Acceptance of Devotion: The shloka conveys that all acts of valor and offerings, no matter how great, find their true purpose only when accepted by the Divine Mother, indicating her supreme position in the pantheon.

Shloka 66 (Sweet words, Mastery in music)

विपञ्च्या गायन्ती विविधमपदानं पशुपतेः

त्वयारब्धे वक्तुं चलितशिरसा साधुवचने ।

तदीयैर्माधुर्यैरपलपिततन्त्रीकलरवां

निजां वीणां वाणी निचुलयति चोलेन निभृतम् ॥ ६६॥

Oh mother of all,.

When you start nodding your head,

Muttering sweetly, "good,good",

To the Goddess Saraswathi,

When she sings the great stories to you,

Of Pasupathi our lord,

With the accompaniment of her Veena,

She mutes the Veena by the covering cloth,

So that the strings throwing sweetest music,

Are not put to shame,

By your voice full of sweetness.

1. Word-to-Word Meaning

• विपञ्च्या — With the instrument "Vina" (a stringed musical instrument)
• गायन्ती — Singing
• विविधम् — Various
• अपदानं — Eulogies, praises
• पशुपतेः — Of Lord Shiva (the Lord of all beings)
• त्वया — By you (the Divine Mother)
• आरब्धे — When commenced
• वक्तुं — To speak
• चलितशिरसा — With a slight nod of the head
• साधुवचने — Approving words
• तदीयैः — By that
• माधुर्यैः — Sweetness
• अपलपित — Silenced, overshadowed
• तन्त्रीकलरवां — The melodious sound of the strings
• निजां वीणां — Her own Vina
• वाणी — Goddess Saraswati
• निचुलयति — Covers, conceals
• चोलेन — With a cloth
• निभृतम् — Quietly, gently

2. Overall Meaning of the Shloka

O Divine Mother, when you begin to recite or sing praises of Lord Shiva using the Vina, Goddess Saraswati herself, known for her mastery of music and speech, becomes astonished. Overwhelmed by the sweetness of your voice and music, which surpasses even her own, Saraswati stops playing her Vina. She respectfully covers it with a cloth to indicate her humble acknowledgment of your superior skill and gently listens with a nodding head, approving your artistry.

3. Expanded Spiritual Commentary

This verse emphasizes the unparalleled devotion and skill of the Divine Mother, showcasing that even Saraswati, the goddess of wisdom, music, and arts, concedes the supremacy of the Mother's musical prowess. The depiction of Saraswati stopping her own music and covering her Vina with reverence highlights the depth of humility and the recognition of higher divinity. It signifies that all knowledge, art, and creativity ultimately stem from the Mother, the source of cosmic inspiration and expression.

The idea of Saraswati, the goddess who embodies perfection in music and eloquence, being moved to silent admiration speaks to the profound power of the Divine Mother's presence and voice. This verse reinforces the belief that even deities possess humility and show veneration when faced with supreme divinity, thus encouraging devotees to cultivate a similar sense of respect and devotion.

4. Additional Points

• Vina Symbolism: The Vina represents not only musical skill but the essence of creation and communication. Saraswati's gesture of covering it reflects deference to a greater source of sound and speech.
• Divine Sweetness: The 'sweetness' mentioned emphasizes the Divine Mother’s speech as beyond the mere aesthetic—it's transcendental, resonating with the essence of the cosmos.
• Harmony Among Deities: This shloka reinforces the interconnected reverence among deities and the idea that divinity flows from a single supreme source, the Divine Mother, who is the origin of all forms of knowledge and creativity.

Shloka 67 (Appearance in person of the Goddess)

कराग्रेण स्पृष्टं तुहिनगिरिणा वत्सलतया

गिरीशेनोदस्तं मुहुरधरपानाकुलतया ।

करग्राह्यं शम्भोर्मुखमुकुरवृन्तं गिरिसुते

कथङ्कारं ब्रूमस्तव चिबुकमौपम्यरहितम् ॥ ६७॥

Oh daughter of the mountain,

How can we describe the beauty of your chin,

Which was with affection caressed,

By the tip of his fingers by your father Himavan:

Which was oft lifted by the Lord of the mountain, Shiva,

In a hurry to drink deeply from your lips;

Which was so fit to be touched by his fingers;

Which did not have anything comparable,

And which is the handle of the mirror of your face.

1. Word-to-Word Meaning

• कराग्रेण — With the tip of the hand
• स्पृष्टं — Touched
• तिहिनगिरिणा — By the snow-clad mountain (Himalaya, representing Parvati's father)
• वत्सलतया — With affection
• गिरीशेन — By Lord Shiva (Lord of the mountains)
• उदस्तं — Lifted up
• मुहुः — Again and again
• अधरपानाकुलतया — Due to the eagerness to kiss the lower lip
• करग्राह्यं — Held by the hand
• शम्भोः — Of Shiva
• मुखमुकुरवृन्तं — The stem of the mirror of the face
• गिरिसुते — O daughter of the mountain (Parvati)
• कथं — How
• आरं — Can we
• ब्रूमः — Say, describe
• तव — Your
• चिबुकम् — Chin
• औपम्यरहितम् — Without comparison

2. Overall Meaning of the Shloka

O Daughter of the Himalaya (Parvati), your chin is so unique and beautiful that it defies any comparison. It has been affectionately touched by your father, the Himalaya, and is lovingly lifted up by Lord Shiva, eager for the touch of your lips. This chin, which forms the base of the "mirror" that is your face, has no equal. Thus, we are at a loss to describe it adequately.

3. Expanded Spiritual Commentary

The shloka paints a vivid and tender picture of the divine interactions between Parvati, her father (the Himalaya), and Shiva. The Himalaya, symbolic of the highest and purest form of parental affection, is said to touch Parvati's chin with love. Lord Shiva, representing the cosmic principle of asceticism and love, lifts her chin with the eagerness of divine affection.

The metaphor of the chin as the stem or base of a mirror (the face) adds a layer of poetic beauty, suggesting that Parvati’s face reflects supreme beauty and divinity. The description of Shiva’s repeated gesture of lifting her chin to gaze or kiss her lips emphasizes their deep, personal bond, embodying both playfulness and profound love.

The line "औपम्यरहितम्" (without comparison) indicates that Parvati's beauty, specifically her chin, transcends any earthly analogy. This suggests that divine attributes are unique and cannot be matched by mundane comparisons.

4. Additional Points

• Symbolism of Touch: The touch by the father and husband symbolizes parental affection and conjugal love, showing the different aspects of divine feminine relationships.
• Mirror Analogy: The chin as the stem of the mirror highlights how the face reflects inner divinity and consciousness, suggesting that Parvati embodies the ultimate source of beauty and self-reflection.
• Devotional Insight: The shloka invites devotees to contemplate the divine beauty and love that transcends human understanding, fostering deeper admiration and devotion towards the Goddess.

Shloka 68 (Attracting the king)

भुजाश्लेषान्नित्यं पुरदमयितुः कण्टकवती

तव ग्रीवा धत्ते मुखकमलनालश्रियमियम् ।

स्वतः श्वेता कालागुरुबहुलजम्बालमलिना

मृणालीलालित्यम् वहति यदधो हारलतिका ॥ ६८॥

Your neck appears full of thorns always,

Due to the hairs standing out,

By the frequent embrace of thy Lord,

Who destroyed the three cities.

And looks like the beauty of the stalk,

Of your lotus like face.

The chain of white pearls worn below,

Is dulled by the incense and myrrh,

And the paste of sandal applied there,

And is like the tender stalk,

Dirtied by the bed of mud.

1. Word-to-Word Meaning

• भुजाश्लेषात् — Due to the embrace by the arms
• नित्यं — Always
• पुरदमयितुः — Of the destroyer of cities (Lord Shiva)
• कण्टकवती — Bearing slight marks or lines
• तव — Your
• ग्रीवा — Neck
• धत्ते — Carries, holds
• मुखकमलनालश्रियम् — The beauty of the stalk of a lotus, which is the face
• इयम् — This
• स्वतः — Naturally
• श्वेता — White
• कालागुरुबहुलजम्बालमलिना — Slightly darkened by the dense application of black aloeswood paste
• मृणालीलालित्यम् — The elegance of a lotus fiber
• वहति — Bears, carries
• यदधः — Below which
• हारलतिका — The garland of pearls

2. Overall Meaning of the Shloka

O Goddess, your neck, which always bears the slight marks from the embrace of Lord Shiva (the conqueror of the city of Tripura), resembles the stalk of a lotus that holds up your radiant face. This neck, naturally white and adorned with the faint darkness of aloeswood paste, carries the graceful beauty of a lotus stem. Below this elegant neck lies the garland of pearls, enhancing its beauty.

3. Expanded Spiritual Commentary

The verse poetically praises the neck of Goddess Parvati, likening it to the slender and delicate stalk of a lotus that supports the beautiful "lotus" of her face. The comparison emphasizes purity, grace, and the connection between the divine and the natural world. The neck, marked by the subtle signs of Shiva’s embrace, symbolizes their divine union, reinforcing the idea of the inseparable bond between the cosmic feminine and masculine principles.

The mention of "कालागुरु" (aloeswood paste) represents luxury, sanctity, and the ritualistic embellishment associated with divinity. It adds a mystic allure to the depiction, showing how Parvati’s natural beauty surpasses even the most exquisite adornments.

The garland of pearls (हारलतिका) that rests beneath adds to the elegance, symbolizing purity and spiritual wealth. The shloka illustrates the combined aspects of devotion, beauty, and the relationship between Shiva and Parvati, as expressed through poetic imagery.

4. Additional Points

• Marks of Embrace: The "marks" on Parvati’s neck are symbolic of the affectionate and protective nature of Shiva’s embrace, depicting the divine love and harmony between them.
• Lotus Symbolism: The lotus, a common symbol in Indian spirituality, signifies purity and divine beauty that remains untouched by the impurities of the world, reflecting the supreme nature of the Goddess.
• Spiritual Interpretation: The description of the neck as "bearing the beauty of a lotus stalk" implies that the Goddess's form sustains and supports the divine essence, as a stalk supports a lotus flower. This metaphor can also hint at the idea of sustenance and nurturing qualities embodied by the divine feminine.

This shloka, with its vivid imagery, is an ode to the unmatched beauty and sanctity of Goddess Parvati, illustrating her as a perfect embodiment of elegance, divinity, and cosmic love.

Shloka 69 (Mastery over music)

गले रेखास्तिस्रो गतिगमकगीतैकनिपुणे

विवाहव्यानद्धप्रगुणगुणसंख्याप्रतिभुवः ।

विराजन्ते नानाविधमधुररागाकरभुवां

त्रयाणां ग्रामाणां स्थितिनियमसीमान इव ते ॥ ६९॥

She who is an expert in Gathi, Gamaka and Geetha*,

The three lucky lines on your neck,

Perhaps remind one,

Of the number of the well tied manifold thread,

Tied during your marriage,

And also remind of the place,

In your pretty neck,

Where originates the three musical notes,

Of Shadja, Madhyama and Gandhara,

1. Word-to-Word Meaning

• गले — On the neck
• रेखाः तिस्रो — Three lines
• गतिगमकगीत — Movement, embellishment, and song
• एकनिपुणे — The one who is skilled
• विवाहव्यानद्ध — Bound in the context of marriage (auspiciousness)
• प्रगुणगुणसंख्या — Symbolizing the number of auspicious qualities
• प्रतिभुवः — Guarantee, assurance
• विराजन्ते — Shine, appear
• नानाविध — Various types
• मधुररागाकरभुवां — Sources of sweet musical melodies
• त्रयाणां ग्रामाणां — Of the three primary scales (grāma) in music
• स्थितिनियमसीमान इव — As if boundaries of rules and standards
• ते — Yours

2. Overall Meaning of the Shloka

O Divine Mother, your neck, adorned with three distinct lines, signifies your unparalleled skill in the nuances of music, including movements, embellishments, and singing. These lines, reminiscent of the sacred thread tied during marriage, symbolize a pledge of the auspicious qualities inherent in you. They also represent the boundaries of the three main musical scales (grāmas) from which the sources of various sweet melodies arise. These three lines appear as if they uphold the structure and order of music itself.

3. Expanded Spiritual Commentary

This verse poetically extols the beauty of the Goddess’s neck, drawing a parallel between the three distinct lines on her neck and the profound connection with music. In classical Indian music, the grāmas represent foundational scales or modes that give rise to melodies. Here, the three lines symbolize the divine alignment and harmony with the musical and cosmic order.

The "three lines" on Parvati's neck are also indicative of her role as the ultimate source of auspiciousness and artistic expression. They may be viewed as signifying the Trividhā Tattva — the triad of creation, sustenance, and dissolution, which are also reflected in music through rhythm, melody, and harmony.

The reference to the "auspicious qualities" and "marriage" implies the Goddess’s role as the ideal partner of Lord Shiva and the source of auspiciousness in the universe. The three lines act as a symbol of vows or assurances of divine protection and creative power.

4. Additional Points

• Three Lines and Auspiciousness: In traditional iconography, three lines on the neck may symbolize good fortune, beauty, and auspiciousness, enhancing the Goddess's role as a bestower of blessings.
• Connection to Music: The verse emphasizes the Goddess's intimate connection to sound and music, suggesting that the musical scales originate from her divine essence, making her the ultimate source of all artistic creation.
• Symbolism of Boundaries: The three lines act as limits or boundaries that regulate the grāmas, much like how a musical scale confines the notes within a specific structure to create harmony.

This shloka beautifully captures the divine beauty of the Goddess and her integral role as the embodiment of music, auspiciousness, and cosmic order.

Shloka 70 (Compensation for mistakes done to God Shiva)

मृणालीमृद्वीनां तव भुजलतानां चतसृणां

चतुर्भिः सौन्दर्यं सरसिजभवः स्तौति वदनैः ।

नखेभ्यः सन्त्रस्यन् प्रथममथनादन्धकरिपो-

श्चतुर्णां शीर्षाणां सममभयहस्तार्पणधिया ॥ ७०॥

Brahma, the God born out of Lotus,

Afraid of the nails Of Shiva,

Who killed the Asura called Andhaka,

Which has clipped of one of his heads,

Praises with his four faces,

Your four pretty , tender hands,

Resembling the lotus flower stalk,

So that he can ask for protection for his remaining four heads,

By use of your four merciful hands at the same time.

1. Word-to-Word Meaning

• मृणालीमृद्वीनां — As soft as lotus fibers
• तव भुजलतानां — Of your arm-like creepers (arms)
• चतसृणां — Of the four
• चतुर्भिः — With four (faces)
• सौन्दर्यं — Beauty
• सरसिजभवः — Brahma, the one born from the lotus
• स्तौति — Praises
• वदनैः — With (his) faces
• नखेभ्यः — From the fingernails
• सन्त्रस्यन् — Being fearful
• प्रथममथनात् — From the one who destroyed (Manmatha, the god of love)
• अन्धकरिपोः — Of Shiva, the enemy of Andhaka (a demon)
• चतुर्णां — Of the four
• शीर्षाणां — Of the heads
• समम् — Equally
• अभयहस्तार्पणधिया — With the thought of offering a gesture of assurance with the hands

2. Overall Meaning of the Shloka

O Divine Mother, Brahma, who possesses four faces, praises the unmatched beauty of your four arms, which are as soft and graceful as lotus stalks. While doing so, he glances nervously at the nails of these arms, recalling Shiva's act of destroying Manmatha (the god of love) and worrying that the brilliance of your nails might pose a similar threat. At the same time, with thoughts of offering protection and assurance, he aligns the movement of all his four heads in homage.

3. Expanded Spiritual Commentary

This verse portrays the awe-inspiring and multifaceted nature of the Divine Mother’s arms, which symbolize strength, protection, and grace. Brahma, the creator deity with four faces, is depicted as extolling the beauty of these arms while being simultaneously cautious of their power, reflected in the brilliance of the nails. The poetic imagery evokes the sense that even powerful deities like Brahma recognize both the gentle and formidable aspects of the Goddess.

The phrase "नखेभ्यः सन्त्रस्यन्" emphasizes Brahma's reverence mixed with caution, signifying that the power of the Goddess is such that even her beauty holds the potential to instill awe and fear. This acknowledges her as both nurturing and capable of fierce action, symbolizing her role as a protective mother and a warrior against negativity.

The "अभयहस्तार्पणधिया" reference alludes to the Mother’s gesture of assurance, known as Abhaya Mudra, which signifies fearlessness and divine protection. This mudra is a reminder to devotees that they are under the compassionate protection of the Goddess, even as they acknowledge her supreme power.

4. Additional Points

• Arms Symbolism: The four arms of the Goddess represent her multifaceted nature, embodying protection, blessing, creation, and destruction.
• Lotus Imagery: The comparison of her arms to soft lotus fibers underscores the gentle, nurturing aspect of the Divine Mother.
• Brahma’s Caution: The subtle detail of Brahma’s hesitation adds depth to the portrayal, indicating that divine beauty often carries a latent, awe-inspiring potency.
• Dual Nature: This verse celebrates the dual nature of the Goddess, harmonizing supreme beauty and the power to vanquish negativity, making her the ultimate protector and nourisher of the universe.

The verse beautifully encapsulates the reverence and recognition of the Divine Mother's supreme power and grace, as even the creator deity Brahma approaches her with a mix of admiration and respectful caution.

saundaryalahari-shlokas-71-80

Saundaryalahari, सौन्दर्यलहरी Shlokas 51-60

Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 51-60 

Shloka 51 (Attracting all people)

शिवे श‍ृङ्गारार्द्रा तदितरजने कुत्सनपरा

सरोषा गङ्गायां गिरिशचरिते विस्मयवती ।

हराहिभ्यो भीता सरसिरुहसौभाग्यजननी

सखीषु स्मेरा ते मयि जननी दृष्टिस्सकरुणा ॥ ५१॥

Mother of all universe,

The look from your eyes,

Is kind and filled with love, when looking at your Lord,

Is filled with hatred at all other men,

Is filled with anger when looking at Ganga,

The other wife of your Lord,

Is filled with wonder , When hearing the stories of your Lord,

Is filled with fear , when seeing the snakes worn by your Lord,

Is filled with red colour of valour of the pretty lotus fine,

Is filled with jollity, when seeing your friends,

And filled with mercy, when seeing me.

1. Word-to-Word Meaning

• शिवे — On Shiva (her consort)
• शृङ्गारार्द्रा — Full of love and affection
• तदितरजने — On others (other beings)
• कुत्सनपरा — Inclined to criticize or show contempt
• सरोषा — Angry or displeased
• गङ्गायाम् — On the river Ganga
• गिरिशचरिते — In the stories or deeds of Shiva (Girish)
• विस्मयवती — Full of wonder or amazement
• हर-अहिभ्यः — At the snake adorning Shiva (the serpent around his neck)
• भीता — Frightened
• सरसिरुह-सौभाग्य-जननी — The lotus, which is the origin of fortune (referring to Lakshmi, who was born from the lotus)
• सखीषु — Among friends
• स्मेरा — Smiling or pleased
• ते — Your
• मयि — On me
• जननी — O Mother
• दृष्टिः — Gaze or look
• सकरुणा — Full of compassion

2. Overall Meaning of the Shloka

O Divine Mother, your gaze holds many moods: tender with love for Shiva, contemptuous towards others, angry at Ganga (flowing from Shiva’s locks), full of wonder at the stories of Shiva's exploits, fearful of the snakes adorning him, the creator of fortune like the lotus for Lakshmi, smiling among your friends, and filled with compassion when directed at me.

3. Expanded Spiritual Commentary

This verse encapsulates the multifaceted nature of the Divine Mother’s expressions and her relationship with Shiva and the world around her. When she gazes at Shiva, it is with affection and romance, symbolizing the deep union of Purusha (consciousness) and Prakriti (nature). Her critical look towards others suggests her discerning, powerful nature that upholds righteousness.

Her anger towards Ganga represents the competition among divine entities, signifying that even celestial relationships have their complex dynamics. The Mother’s amazement at Shiva’s stories reflects her devotion and admiration for his transcendent acts. Her fear of the snakes on Shiva’s neck indicates the tender and human-like aspect of the divine.

The reference to the lotus as the source of fortune points to her role as the universal source of auspiciousness and prosperity. Her smile among friends conveys her approachable, joyous nature, and finally, her compassionate look towards the devotee highlights her motherly care and grace.

4. Additional Points

• The verse reflects the rich emotional tapestry of the Divine Mother, portraying her as relatable and approachable, yet embodying cosmic power and divinity.
• The mention of her compassion reassures devotees of her unconditional love and mercy.
• The interactions with Shiva and the natural elements emphasize her integral role in the cosmic play of creation, sustenance, and transformation.

Shloka 52 (Victory in love, Curing of diseases of ears and eye)

गते कर्णाभ्यर्णं गरुत इव पक्ष्माणि दधती

पुरां भेत्तुश्चित्तप्रशमरसविद्रावणफले ।

इमे नेत्रे गोत्राधरपतिकुलोत्तंसकलिके

तवाकर्णाकृष्टस्मरशरविलासं कलयतः ॥ ५२॥

Oh , flower bud,

Who is the head gear ,

Of the king of mountains,

Wearing black eye brows above,

Resembling the feathers of eagle,

And determined to destroy peace,

From the mind of He who destroyed the three cities,

Your two eyes elongated up to thine ears,

Enact the arrows of the God of love.

1. Word-to-Word Meaning

• गते कर्ण-अभ्यर्णम् — Reaching up to the ears
• गरुत इव — Like the wings of Garuda (mythical bird)
• पक्ष्माणि — Eyelashes
• दधती — Bearing or possessing
• पुरां भेत्तुः — Of the destroyer of the three cities (Lord Shiva)
• चित्त-प्रशम-रस-विद्रावण-फले — With the result of dispelling the essence of peace in the mind
• इमे नेत्रे — These eyes
• गोत्र-अधर-पति-कुल-उत्तंस-कलिके — O crest-jewel of the mountain king's family (addressing the Goddess)
• तव — Your
• आकर्णाकृष्ट-स्मर-शर-विलासम् — Enacting the playful drawing of Cupid’s arrows up to the ears
• कलयतः — Displaying or manifesting

2. Overall Meaning of the Shloka

O Goddess, the jewel of the mountain king's lineage, your eyes, with long, dense eyelashes that reach to the ears like the wings of Garuda, seem to playfully draw Cupid’s arrows. These eyes are potent enough to dispel the essence of tranquility from the mind of Lord Shiva, the destroyer of the three cities (Tripura). The glance emanating from your eyes carries an allure that captivates even the greatest beings.

3. Expanded Spiritual Commentary

The verse celebrates the captivating beauty and power of the Divine Mother’s eyes. Her gaze, adorned with long, wing-like eyelashes, evokes the swift and mighty image of Garuda, signifying their vast reach and ability to influence. The comparison highlights how her divine glance can draw in and wield the playful yet potent arrows of Kāma (Cupid), symbolizing her ability to stir desire and love even in ascetic deities like Shiva.

Her eyes hold an enigmatic quality capable of disrupting the peaceful state of even the most disciplined mind, including Shiva’s. This alludes to the potent and transformative power of the divine feminine, which balances austerity with grace and attraction. This union of opposite forces—asceticism and allure—demonstrates her mastery over both the material and spiritual realms.

4. Additional Points

• The mention of "Cupid’s arrows" symbolizes the captivating and enchanting power that even divine beings are not immune to.
• The portrayal of the Goddess’s eyes reaching the ears metaphorically suggests their far-reaching influence and unparalleled beauty.
• The three cities (Tripura), which Shiva destroyed, represent ignorance, ego, and attachment; the Goddess’s glance symbolizes the energy that can pierce through these barriers.
• The verse reflects the Shakta philosophy where the feminine divine (Shakti) is central, showing that even Shiva, the epitome of detachment, is influenced by her power.

Shloka 53 (Attracting all the world, Seeing the Goddess in person)

विभक्तत्रैवर्ण्यं व्यतिकरितलीलाञ्जनतया

विभाति त्वन्नेत्रत्रितयमिदमीशानदयिते ।

पुनः स्रष्टुं देवान् द्रुहिणहरिरुद्रानुपरतान्

रजः सत्त्वं बिभ्रत्तम इति गुणानां त्रयमिव ॥ ५३॥

Oh, Darling of God Shiva,

Those three eyes of thine,

Coloured in three shades,

By the eye shades you wear,

To enhance thine beauty,

Wear the three qualities,

Of satvam, rajas and thamas,

As if to recreate the holy trinity,

Of Vishnu, Brahma and Rudra,

After they become one with you,

During the final deluge.

1. Word-to-Word Meaning

• विभक्त-त्रैवर्ण्यम् — Differentiated into three colors
• व्यतिकरित-लीलाञ्जनतया — By the playful application of collyrium (kajal)
• विभाति — Shines or appears
• त्वत्-नेत्र-त्रितयम् — Your three eyes
• इदम् — This
• ईशान-दयिते — O beloved of Ishana (Shiva)
• पुनः स्रष्टुम् — To recreate or recreate anew
• देवान् — Gods
• द्रुहिण-हरि-रुद्रान् — Brahma, Vishnu, and Rudra (Shiva)
• उपरतान् — Resting or lying dormant
• रजः सत्त्वं बिभ्रत् तमः इति — Possessing the three qualities of rajas (activity), sattva (purity), and tamas (inertia)
• गुणानां त्रयम् — The trio of qualities
• इव — Like

2. Overall Meaning of the Shloka

O beloved of Ishana (Shiva), your three eyes appear radiant and distinguished with three hues, which seem to be playfully enhanced by the application of dark collyrium. These eyes of yours symbolize the three fundamental qualities (gunas) — rajas (passion), sattva (purity), and tamas (inertia) — as if they are preparing to create anew the gods Brahma, Vishnu, and Rudra, who embody these gunas respectively.

3. Expanded Spiritual Commentary

This verse elaborates on the divine symbolism of the three eyes of the Goddess, depicting them as more than just physical eyes but as manifestations of cosmic forces. The three eyes represent the triad of qualities inherent in creation: rajas (dynamic activity, represented by Brahma the creator), sattva (purity and balance, represented by Vishnu the preserver), and tamas (inertia or dissolution, represented by Rudra/Shiva the destroyer).

By attributing the playful touch of collyrium to these eyes, the verse emphasizes the Goddess's role in blending these primal energies with ease and beauty, maintaining cosmic balance and rejuvenating creation. Her eyes are the source from which these qualities emanate, showcasing her as the source of the Trimurti's power.

4. Additional Points

• Three Eyes of the Goddess: These symbolize the sun, moon, and fire, which are connected to time cycles — past, present, and future. In the context of spiritual symbolism, they indicate her oversight of all aspects of existence.
• The Gunas (Qualities): Rajas, sattva, and tamas are fundamental to understanding the nature of reality in Vedanta and Sankhya philosophies. The Goddess's embodiment of these qualities signifies her role as the ultimate force governing creation, sustenance, and destruction.
• Application of Collyrium: This metaphorically enhances the beauty and depth of her eyes, symbolizing how she holds together and enriches the diversity of the universe through her nurturing power.

Shloka 54 (Destruction of all sins., Curing of eye diseases)

पवित्रीकर्तुं नः पशुपतिपराधीनहृदये

दयामित्रैर्नेत्रैररुणधवलश्यामरुचिभिः ।

नदः शोणो गङ्गा तपनतनयेति ध्रुवममुं

त्रयाणां तीर्थानामुपनयसि संभेदमनघम् ॥ ५४॥

She who has a heart owned by Pasupathi,

Your eyes which are the companions of mercy,

Coloured red, white and black,

Resemble the holy rivers,

Sonabhadra , which is red,

Ganga which is white,

Yamuna , the daughter of Sun, which is black,

And is the confluence of these holy rivers,

Which remove all sins of the world.

We are certain and sure,

That you made this meet and join,

To make us, who see you, as holy.

1. Word-to-Word Meaning

• पवित्रीकर्तुम् — To purify
• नः — Us
• पशुपति-पराधीन-हृदये — In the hearts surrendered to Pashupati (Lord Shiva)
• दयामित्रैः — Compassionate and friendly
• नेत्रैः — Eyes
• अरुण-धवल-श्याम-रुचिभिः — With hues of red, white, and dark (black/blue)
• नदः शोणः — The river Shona (red river)
• गङ्गा — The river Ganga (white river)
• तपन-तनया — The daughter of the sun, i.e., Yamuna (dark river)
• इति ध्रुवम् — Thus, certainly
• अमुम् — This (referring to the eyes)
• त्रयाणां तीर्थानाम् — Of the three sacred rivers
• उपनयसि — You bring forth
• संभेदम् — The confluence
• अनघम् — Pure, faultless

2. Overall Meaning of the Shloka

O Devi, you, with your compassionate eyes that shine in the colors of red, white, and dark, bring about the spiritual confluence of the sacred rivers Shona (symbolizing the red hue), Ganga (white), and Yamuna (dark) in the hearts devoted to Pashupati (Shiva). These eyes, embodying mercy and protection, purify the devotees and lead them to the bliss of spiritual sanctity.

3. Expanded Spiritual Commentary

The shloka praises the divine eyes of the Goddess, depicting them as compassionate forces that provide solace and purification to devotees devoted to Shiva. The hues of the eyes—red, white, and dark—represent the sacred rivers Shona, Ganga, and Yamuna, which, in Hindu tradition, symbolize a triveni (triple confluence) known for its purifying power. By describing her eyes as bringing forth this divine union, the verse elevates the power of her gaze to the level of these sacred waters, illustrating her as a benevolent force capable of spiritual transformation.

The symbolism also reflects the integration of various spiritual energies within the divine feminine. The red hue suggests passionate action and energy (rajas), the white implies purity and balance (sattva), and the dark symbolizes depth, mystery, and dissolution (tamas). Through her eyes, the Goddess embodies all these qualities, thus playing a key role in guiding devotees on their spiritual path and ensuring their purification.

4. Additional Points

• Triveni Sangam: The confluence of the Ganga, Yamuna, and the mystical Saraswati is known as the Triveni Sangam, a sacred site for Hindus. By linking her eyes to this holy union, the verse implies that the Goddess herself is a living embodiment of sacredness and spiritual unity.
• Pashupati: Refers to Shiva, the lord of all beings. Devotion to him is seen as complete surrender, wherein the Goddess's compassionate gaze aids and purifies the devotee.
• Three Colors: The hues of her eyes align with different aspects of existence and consciousness, indicating the comprehensive nature of her divinity.

Shloka 55 (Power to protect, Curing of diseases of kidney)

निमेषोन्मेषाभ्यां प्रलयमुदयं याति जगती

तवेत्याहुः सन्तो धरणिधरराजन्यतनये ।

त्वदुन्मेषाज्जातं जगदिदमशेषं प्रलयतः

परित्रातुं शङ्के परिहृतनिमेषास्तव दृशः ॥ ५५॥

The learned sages tell,

Oh, daughter of the king of mountain,

That this world of us,

Is created and destroyed,

When you open and shut,

Your soulful eyes.

I believe my mother,

That you never shut your eyes,

So that this world created by you,

Never, ever faces deluge.

1. Word-to-Word Meaning

• निमेष-उन्मेषाभ्यां — By the closing and opening (of your eyes)
• प्रलयम्-उदयं — Dissolution and creation
• याति — Attains/goes through
• जगती — The world/universe
• तव इति — Of yours, so say
• आहुः सन्तः — The wise say
• धरणिधर-राजन्य-तनये — O daughter of the king of the mountains (Himavan)
• त्वत्-उन्मेषात् — By your eye-opening
• जातम् — Is born
• जगत् इदम् — This world
• अशेषम् — Entire
• प्रलयतः — From dissolution
• परित्रातुं — To protect/save
• शङ्के — I suspect/believe
• परिहृत-निमेषाः — Without the closing of the eyes
• तव दृशः — Your eyes

2. Overall Meaning of the Shloka

O Daughter of the King of Mountains, the sages say that the universe undergoes cycles of creation and dissolution through the opening and closing of your eyes. From the mere opening of your eyes, this entire creation comes forth, while it dissolves into non-existence with their closing. I believe that your eyes remain open without blinking to protect the world from dissolution and to ensure its continued existence.

3. Expanded Spiritual Commentary

This verse highlights the cosmic power embodied in the Divine Mother’s gaze, attributing the cycle of creation and dissolution to the simple act of her opening and closing her eyes. In Hindu thought, the universe undergoes cycles of manifestation (sṛṣṭi) and dissolution (pralaya). Here, the Goddess's eyes symbolize the source of existence itself, showcasing her supreme control over cosmic rhythms.

The verse reflects the idea that the universe is continuously sustained by the benevolent and watchful gaze of the Devi. The notion that her eyes remain open implies an act of perpetual grace, ensuring the protection and continuity of all creation. This unwavering focus represents her role as the ultimate nurturer and protector of life.

Philosophically, this can also be seen as a metaphor for consciousness (chit). The act of "blinking" symbolizes the fluctuation between awareness and ignorance. The Devi's unblinking gaze signifies her all-knowing, ever-present awareness that safeguards the universe.

4. Additional Points

• Cosmic Significance: The description aligns with the tantric and Shakta philosophies where Devi is seen as both the creator and the sustainer of the cosmos. Her eyes are depicted as the ultimate source of light and life.
• Spiritual Metaphor: The continuous watch of her eyes symbolizes unending vigilance and compassion, echoing the idea that divine consciousness never ceases in its role of protecting and nurturing existence.
• Symbolism of Unblinking Eyes: The unblinking nature suggests the Devi’s constant state of samadhi (deep meditative absorption), which maintains the balance of the universe.

Shloka 56 (To get freed from imprisonment, Curing of eye diseases)

तवापर्णे कर्णेजपनयनपैशुन्यचकिता

निलीयन्ते तोये नियतमनिमेषाः शफरिकाः ।

इयं च श्रीर्बद्धच्छदपुटकवाटं कुवलयम्

जहाति प्रत्यूषे निशि च विघटय्य प्रविशति ॥ ५६॥

Oh, She who is begotten to none,

It is for sure,

That the black female fish in the stream,

Are afraid to close their eyes.

Fearing that thine long eyes,

Resembling them all,

Would murmur bad about them,

In your ears to which they are close by.

It is also for sure,

That the Goddess Lakshmi,

Enters the blooming blue Lilly flowers,

Before your eyes close at night,

And reenter in the morn when they open.

1. Word-to-Word Meaning

• तव अपर्णे — O Aparna (a name for Devi Parvati, meaning "leafless")
• कर्णे — In the ear
• जपनयन-पैशुन्य-चकिता — Frightened by the mischief (whispering) of your eyes
• निलीयन्ते — They hide themselves
• तोये — In water
• नियतम् — Always
• अनिमेषाः — Unblinking
• शफरिकाः — Small fish
• इयं च श्रीः — This (embodiment of) Lakshmi
• बद्धच्छद-पुटक-वाटं — Closed like a gate with petals shut
• कुवलयम् — The blue lotus
• जहाति — Leaves
• प्रत्यूषे — At dawn
• निशि — At night
• च विघटय्य — Opening up
• प्रविशति — Enters

2. Overall Meaning of the Shloka

O Aparna, the small, unblinking fish, frightened by the playful movements of your eyes, hide themselves in the water. The blue lotus, symbolic of the goddess Lakshmi, remains closed during the day like a sealed gate, but at night, it blossoms and re-enters the water, signifying a return to its serene state.

3. Expanded Spiritual Commentary

This verse beautifully describes the divine playfulness and profound influence of Devi’s eyes. The mention of fish (शफरिकाः) that stay wide-eyed and motionless due to fear of the eyes of Devi is symbolic of how even the smallest creatures are sensitive to the Goddess's presence and movements. The unblinking nature of these fish reflects the quality of constant awareness and alertness attributed to devotees or beings under the gaze of the divine.

The reference to the blue lotus (कुवलयम्), identified with the goddess Lakshmi, represents prosperity and beauty. The imagery of the lotus closing at dawn and opening at night suggests the rhythm of divine grace manifesting at particular times, offering protection and blessing when least expected or during moments of stillness (night).

4. Additional Points

• Symbolism of Aparna: The name "Aparna" connects the verse to Parvati’s rigorous tapas (penance) during which she abstained from consuming even leaves, emphasizing her resolve and spiritual strength.
• Fish and Eyes Metaphor: The fish hiding from the eyes of the Devi can be seen as a depiction of beings drawn towards divine grace but also in awe or fear of it.
• Lotus and Lakshmi: The lotus serves as a metaphor for purity and detachment, traits often associated with Devi’s nurturing yet transcendent nature.
• Day and Night Cycle: The cycle of opening and closing of the lotus parallels the cosmic play of concealment and revelation by the divine energies, emphasizing the interplay of light (knowledge) and darkness (mystery).

Shloka 57 (All round luck)

दृशा द्राघीयस्या दरदलितनीलोत्पलरुचा

दवीयांसं दीनं स्नपय कृपया मामपि शिवे ।

अनेनायं धन्यो भवति न च ते हानिरियता

वने वा हर्म्ये वा समकरनिपातो हिमकरः ॥ ५७॥

She who is the consort of Lord Shiva,

Please bathe me with your merciful look,

From your eyes which are very long,

And have the glitter of slightly opened,

Blue lotus flower divine.

By this look I will become rich with all that is known,

And you do not loose anything whatsoever,

For does not the moon shine alike,

In the forest and palaces great.

1. Word-to-Word Meaning

• दृशा — With the glance
• द्राघीयस्या — Long and expansive
• दरदलित-नीलोत्पल-रुचा — With the luster of a slightly blossomed blue lotus
• दवीयांसं — The far-off one
• दीनं — The distressed one
• स्नपय — Bathe
• कृपया — With compassion
• मामपि — Me also
• शिवे — O auspicious one (addressing Devi)
• अनेन — By this
• अयम् — This person
• धन्यः — Blessed
• भवति — Becomes
• न च — And not
• ते — To you
• हानिः — Loss
• इयता — By this
• वने — In the forest
• वा — Or
• हर्म्ये — In the palace
• वा — Or
• समकर-निपातः — The equal rays falling
• हिमकरः — The moon

2. Overall Meaning of the Shloka

O Devi, whose eyes resemble the radiance of slightly blossomed blue lotuses and extend far-reaching compassion, shower your benevolent glance upon me, the distressed one. This act of compassion will bless me, bringing no loss to you, just as the moon's rays equally illuminate both the forest and the palace without discrimination or depletion.

3. Expanded Spiritual Commentary

This verse poetically requests the divine glance of the Goddess, whose eyes are compared to partially opened blue lotuses, suggesting gentleness and profound beauty. The devotee identifies himself as "दीनं" (the distressed one), emphasizing humility and need for divine grace. The compassionate glance of Devi symbolizes her unconditional love that extends to all, no matter how near or far they are from her presence.

The analogy of the moon's rays ("हिमकरः") illustrates that just as the moon sheds its light equally on a forest and a palace, the divine's grace is impartial and abundant, offering solace without any diminishment to the giver. This highlights the boundless and selfless nature of divine compassion.

4. Additional Points

• Blue Lotus Symbolism: The slightly blossomed blue lotus signifies purity, tranquility, and a state of readiness to bloom fully, symbolizing the compassionate glance that carries transformative power.
• Inclusivity of Grace: The verse emphasizes that divine grace does not favor status or location, reinforcing the idea that divine love and blessings are universal and ever-present.
• Moon Analogy: The moon's light as a metaphor suggests cool, soothing, and equal-opportunity illumination, which reflects the non-discriminatory benevolence of Devi's glance.

Shloka 58 (Cure from all diseases, Victory in love)

अरालं ते पालीयुगलमगराजन्यतनये

न केषामाधत्ते कुसुमशरकोदण्डकुतुकम् ।

तिरश्चीनो यत्र श्रवणपथमुल्लङ्घ्य विलस-

न्नपाङ्गव्यासङ्गो दिशति शरसंधानधिषणाम् ॥ ५८॥

Oh goddess, who is the daughter of king of mountains,

Who will not but believe,

That the two arched ridges between your eyes and ears,

Are the flower bow of the God of Love,?

Side glances of your eyes,

Piercing through these spaces,

Makes one wonder as if the arrows have been ,

Sent through thine ears.

1. Word-to-Word Meaning

• अरालं — Gracefully curved
• ते — Your
• पालीयुगलम् — Pair of eye-lids
• अगराजन्यतनये — O daughter of the mountain (Devi Parvati)
• न केषाम् — Not to whom
• आधत्ते — Does it not induce
• कुसुमशर — Flower-arrowed (referring to Kamadeva, the god of love)
• कोदण्डकुतुकम् — The eagerness to use his bow
• तिरश्चीनः — Sideways
• यत्र — Where
• श्रवणपथम् — The path to the ears
• उल्लङ्घ्य — Crossing over
• विलसन् — Shining or playing
• अपाङ्गव्यासङ्गः — The sidelong glance
• दिशति — Directs or shows
• शरसंधानधिषणाम् — The skill of aiming arrows

2. Overall Meaning of the Shloka

O daughter of the mountain (Devi Parvati), your gracefully curved eyelids seem to inspire Kamadeva (the god of love) with a keen desire to wield his flower-arrows. The enchanting sidelong glances from your eyes, which cross the path to the ears and captivate the onlooker, appear to display the very skill needed to aim these arrows of love.

3. Expanded Spiritual Commentary

This verse paints a vivid image of the enchanting power held by Devi's eyes. Her curved eyelids and sidelong glances possess such beauty that they seem to tempt Kamadeva himself into action. This poetic description emphasizes the divine allure and grace of Devi's presence, which can captivate and transform anyone who beholds her.

The sideways glance is symbolic of subtle influence and suggests a divine playfulness. It transcends the ordinary perception of beauty, elevating it to a divine force capable of sparking love and devotion in the hearts of beings. The reference to Kamadeva's arrows being inspired by Devi's glance conveys that her power is supreme even over the god of love, showing her as the ultimate source of attraction and affection in the universe.

4. Additional Points

• Symbolism of Kamadeva: Kamadeva, with his bow made of flowers, represents desire and attraction. Devi's ability to inspire him emphasizes her unmatched power over emotions and beauty.
• Sidelong Glance (Apanga): The sidelong glance symbolizes subtlety and indirect influence. In spiritual context, it can be seen as the grace that touches devotees without direct intervention.
• Divine Feminine Power: This shloka highlights the supreme, captivating power of the divine feminine, capable of invoking love, devotion, and awe effortlessly.

Shloka 59 (Attracting every one)

स्फुरद्गण्डाभोगप्रतिफलितताटङ्कयुगलं

चतुश्चक्रं मन्ये तव मुखमिदं मन्मथरथम् ।

यमारुह्य द्रुह्यत्यवनिरथमर्केन्दुचरणं

महावीरो मारः प्रमथपतये सज्जितवते ॥ ५९॥

I feel that thine face,

With the pair of ear studs,

Reflected in thine two mirror like cheeks.

Is the four wheeled Charriot,

Of the God of love.

Perhaps he thought he can win Lord Shiva,

Who was riding in the chariot of earth,

With Sun and moon as wheels,

Because he was riding in this chariot.

1. Word-to-Word Meaning

• स्फुरत्-गण्ड-अभोग- — Shining expanse of cheeks
• प्रतिफलित-ताटङ्क-युगलं — Reflecting the pair of earrings
• चतुः-चक्रं — Four-wheeled (symbolizing a chariot)
• मन्ये — I consider
• तव मुखम् — Your face
• इदं — This
• मन्मथ-रथम् — The chariot of Kamadeva (god of love)
• यम् — Which
• आरुह्य — Ascending or riding
• द्रुह्यति — Wages war
• अवनिरथम् — Against the Earth’s chariot (signifying the world)
• अर्क-इन्दु-चरणम् — Having the Sun and the Moon as wheels
• महावीरः — The great hero
• मारः — Kamadeva
• प्रमथपतये — To Shiva, the lord of the Pramathas (divine attendants)
• सज्जितवते — Prepared for battle

2. Overall Meaning of the Shloka

O Devi, your face, adorned with the gleam of your radiant cheeks and the reflection of your earrings, resembles the four-wheeled chariot of Kamadeva, the god of love. Riding this chariot, Kamadeva wages battle against the world, represented by the Sun and Moon as wheels of the Earth’s chariot. The great hero, Kamadeva, readies himself to challenge Shiva, the lord of the Pramathas, in this cosmic play of love and divine power.

3. Expanded Spiritual Commentary

This verse poetically portrays Devi’s face as the enchanting chariot of Kamadeva, the deity of love, signifying its power to captivate and influence the entire cosmos. The four "wheels" metaphorically relate to the divine energies and the irresistible allure present in her features, symbolizing a chariot that commands universal attraction.

Kamadeva's readiness to engage with Lord Shiva illustrates the interaction between divine love and the supreme asceticism represented by Shiva. The subtle reflection of earrings on Devi's cheeks enhances this imagery, hinting at the harmonious balance between desire and detachment, a significant theme in spiritual practices where the material and transcendental meet.

The verse also subtly evokes the cyclic nature of creation and dissolution, represented by the Sun and the Moon as the wheels of existence. Devi’s beauty, as the force inspiring Kamadeva’s chariot, symbolizes the ultimate source of all creative and transformative powers in the universe.

4. Additional Points

• Kamadeva’s Chariot: Kamadeva symbolizes desire and cosmic attraction. His association with Devi's face underlines the powerful, enchanting influence she wields.
• Sun and Moon Symbolism: The Sun represents consciousness, and the Moon symbolizes mind and emotions. Together, they signify the dynamic balance of creation and sustenance.
• Divine Union: The mention of Kamadeva challenging Shiva alludes to the interplay of Shakti (divine energy) and Shiva (consciousness), essential for cosmic equilibrium.

Shloka 60 (Giving power of speech to dumb, Making your predictions come true)

सरस्वत्याः सूक्तीरमृतलहरीकौशलहरीः

पिबन्त्याः शर्वाणि श्रवणचुलुकाभ्यामविरलम् ।

चमत्कारश्लाघाचलितशिरसः कुण्डलगणो

झणत्कारैस्तारैः प्रतिवचनमाचष्ट इव ते ॥ ६०॥

Oh Goddess , who is the consort of Lord Shiva,

Your sweet voice which resembles,

The continuous waves of nectar,

Fills the ear vessels of Saraswathi,

Without break,

And she shakes her head hither and thither,

And the sound made by her ear studs,

Appear as if they applaud your words.

1. Word-to-Word Meaning

• सरस्वत्याः — Of Saraswati (the goddess of knowledge)
• सूक्तीः — Utterances or hymns
• अमृत-लहरी — Waves of nectar (symbolizing the supreme knowledge)
• कौशल-हरीः — Streams of skillful eloquence
• पिबन्त्याः — Drinking
• शर्वाणि — O consort of Shiva
• श्रवण-चुलुकाभ्याम् — With the cup of (your) ears
• अविरलम् — Continuously
• चमत्कार-श्लाघा — Admiration mixed with wonder
• चलित-शिरसः — Nodding head (in appreciation)
• कुण्डल-गणः — Pair of earrings
• झणत्कारैः — With the jingling sounds
• तारैः — High-pitched
• प्रतिवचनम् — As a response
• आचष्ट — Speaks or answers
• इव — As if
• ते — Of yours

2. Overall Meaning of the Shloka

O Shakti, consort of Shiva, as you listen attentively to the sublime and skillful hymns of Saraswati—the goddess of knowledge—flowing like waves of nectar, it is as if your earrings, with their high-pitched jingling sound, respond in delight. Your head, moved by the wonder of this sacred knowledge, subtly nods in acknowledgment, and the movement of your earrings creates melodious sounds that seem to offer an appreciative reply to Saraswati's hymns.

3. Expanded Spiritual Commentary

This verse presents an image of Devi, embodying the highest receptivity to wisdom. It portrays her as delighting in the profound, nectar-like utterances of Saraswati. This symbolism underscores the supreme unity between wisdom and divine energy—where Devi herself, though the source of all knowledge, delights in listening to the hymns that arise from it. The "cups of her ears" signify her readiness to receive and appreciate divine sound, indicating that even the most transcendent forms of divinity honor knowledge and eloquence.

The earrings' jingling becomes more than just an adornment; it takes on the role of a musical response, suggesting that every part of Devi reverberates with harmony and appreciation for divine knowledge. This harmonious response reflects how the universe, represented by the Divine Mother, reacts in symphony to spiritual insight and celebration.

4. Additional Points

• Saraswati's Connection: Saraswati's hymns represent the pinnacle of intellectual and spiritual discourse. Devi's attention to these hymns symbolizes that even the highest divine energy venerates knowledge.
• Symbolism of Earrings: The jingling sound of the earrings emphasizes that Devi's entire being is engaged in the experience, demonstrating that divine acknowledgment can manifest through subtle gestures.
• Nectar Imagery: The description of Saraswati's speech as "waves of nectar" reinforces the life-giving and immortal nature of true knowledge and eloquence.
• Unity of Shakti and Knowledge: The depiction highlights that Devi, who is the essence of Shakti, inherently possesses and delights in all forms of wisdom, illustrating her role as the ultimate source and admirer of divine speech.

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