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.

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.

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.

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.

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.

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.

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!

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.

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*.

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.

saundaryalahari-shlokas-61-70

Saundaryalahari, सौन्दर्यलहरी Shlokas 41-50

Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 41-50 

Shloka 41 (Seeing of the Goddess in person, curing of sexual diseases)

तवाधारे मूले सह समयया लास्यपरया

नवात्मानं मन्ये नवरसमहाताण्डवनटम् ।

उभाभ्यामेताभ्यामुदयविधिमुद्दिश्य दयया

सनाथाभ्यां जज्ञे जनकजननीमज्जगदिदम् ॥ ४१॥

I pray in your holy wheel of Mooladhara,

You who likes to dance,

And calls yourself as Samaya,

And that Lord who performs the great vigorous dance,

Which has all the shades of nine emotions.

This world has you both as parents,

Because you in your mercy, wed one another,

To recreate the world,

As the world was destroyed in the grand deluge.

Word-to-Word Meaning

• तव आधारे – At your base (Mooladhara Chakra),
• मूले – In the root (chakra),
• सह समयया – Along with Samaya (the inherent Shakti),
• लास्यपरया – Engaged in the graceful dance (feminine dance of joy),
• नवात्मानं – The ninefold manifestation,
• मन्ये – I consider,
• नवरसमहाताण्डवनटम् – The great dancer of the cosmic dance rich in nine emotional essences (navarasa),
• उभाभ्याम् – By both (Shiva and Shakti),
• एताभ्याम् – These two,
• उदयविधिम् – The process of creation,
• उद्दिश्य – With the purpose,
• दयया – Out of compassion,
• सनाथाभ्याम् – Blessed or graced by these two,
• जज्ञे – Was born,
• जनकजननीम् – The parents (creator and mother),
• अज्जगदिदम् – This entire world/universe.

Overall Meaning of the Shloka

At the Mooladhara Chakra, I contemplate you, O Goddess, as united with Samaya Shakti, who gracefully performs the divine dance of Lāsya (feminine dance) in harmony with Shiva, who performs the Tāndava (cosmic dance). The ninefold essence of the divine dance symbolizes the universal emotions (navarasa). From the union of these two, who represent the cosmic parents out of compassion, the entire creation was born.

Expanded Spiritual Commentary

This verse reveals profound insights into the union of Shiva and Shakti at the Mooladhara Chakra, the foundational energy center. The Goddess is described as performing the Lāsya dance, which is graceful, soft, and nurturing, while Shiva embodies the vigorous and powerful Tāndava dance. This juxtaposition represents the harmonious balance of creation and destruction, activity and passivity, masculine and feminine energies.

The term navarasa or "ninefold essence" relates to the range of emotions experienced within the universe, all of which emerge from this cosmic dance. The divine dance at the Mooladhara Chakra symbolizes the awakening of the primal energy (Kundalini) that supports and sustains the entire creation.

The compassionate nature of both Shiva and Shakti is emphasized, portraying them as the cosmic parents who, through their dynamic union, give rise to creation. This imagery also implies that the universe is not just a result of cosmic principles but a manifestation born from the loving dance of divine energies.

Additional Points

• Mooladhara Chakra is associated with the root or base, symbolizing stability and the dormant potential energy known as Kundalini.
• Samaya Shakti indicates the inherent power within the Goddess that collaborates with Shiva, symbolizing both unity and diversity in creation.
• The dual dances of Tāndava and Lāsya highlight the dual nature of existence—destruction and renewal, indicating that true cosmic balance is achieved through their integration.
• The nine emotions (navarasa), such as love, laughter, sorrow, anger, heroism, fear, disgust, surprise, and peace, encapsulate all human experiences, underlining the completeness of creation.

*Part II सौन्दर्यलहरी Soundarya Lahari (The waves of beauty)*

This stanza onwards till the end describes the great mother Shakthi from head to foot.These are supposed to be composed by the Adi Sankara himself.

Shloka 42 (attracting everything, Curing diseases caused by water)

गतैर्माणिक्यत्वं गगनमणिभिः सान्द्रघटितं

किरीटं ते हैमं हिमगिरिसुते कीर्तयति यः ।

स नीडेयच्छायाच्छुरणशबलं चन्द्रशकलं

धनुः शौनासीरं किमिति न निबध्नाति धिषणाम् ॥ ४२॥

Hey daughter of the ice mountain,

He who chooses to describe,

Your crown ,bedecked with shining jewels,

Which are but the transformed form,

And arranged very close to one another,

Of the twelve holy suns,

Will see the crescent in your crown,

In the dazzling light of those jewels,

And think them as a rainbow,

Which is but the bow of Indra.

Word-to-Word Meaning

• गतैः – By those (jewels),
• माणिक्यत्वं – Rubies,
• गगनमणिभिः – With celestial gems,
• सान्द्रघटितं – Densely composed,
• किरीटं ते – Your crown,
• हैमं – Golden,
• हिमगिरिसुते – O Daughter of the Himalaya (Parvati),
• कीर्तयति यः – Whoever praises or glorifies,
• स नीडेयच्छायाच्छुरणशबलं – He (whose mind) becomes filled with the variegated hues of the shadow of the rainbow,
• चन्द्रशकलं – Crescent moon,
• धनुः – Bow,
• शौनासीरं – The Indra's bow (rainbow),
• किमिति न निबध्नाति – Why does it not bind,
• धिषणाम् – The intellect or wisdom.

Overall Meaning of the Shloka

O Goddess, daughter of the Himalayas, whoever praises your crown, which is adorned with rubies and celestial gems and shines with golden brilliance, is filled with the radiant and variegated glow akin to a rainbow, reflected by the crescent moon. Such a person’s intellect becomes naturally imbued with the splendor of the rainbow, symbolizing the bow of Indra.

Expanded Spiritual Commentary

This verse highlights the divine adornment of Devi's crown and its symbolic significance. The crown is described as golden and encrusted with rubies and other celestial gems, symbolizing supreme sovereignty and divine illumination. The presence of the crescent moon further emphasizes her connection with the cosmic cycles and time.

The bow of Indra, which is represented by the rainbow, is a symbol of divine might and transcendental wisdom. The comparison of the crown's radiance to the colors of the rainbow suggests that the divine glory of Devi permeates all aspects of creation. Praising and contemplating this divine form enhances one's intellect and binds it with higher spiritual knowledge.

The crescent moon on her crown indicates the presence of the eternal principle that oversees all changes yet remains unaffected. This imagery invokes the idea of Devi as a sovereign force governing the universe with compassion and balance, merging strength and serenity.

Additional Points

• The crown (किरीट) represents supreme authority and cosmic consciousness.
• The crescent moon symbolizes control over time and the mind, while the rainbow (Indra's bow) symbolizes hope, diversity, and divine connection.
• The verse implies that deep meditation on the adorned form of Devi leads to spiritual wisdom and an expansive intellect, echoing the vastness of the sky filled with radiant hues.

Shloka 43 (Victory over all)

धुनोतु ध्वान्तं नस्तुलितदलितेन्दीवरवनं

घनस्निग्धश्लक्ष्णं चिकुरनिकुरुम्बं तव शिवे ।

यदीयं सौरभ्यं सहजमुपलब्धुं सुमनसो

वसन्त्यस्मिन् मन्ये वलमथनवाटीविटपिनाम् ॥ ४३॥

Oh, Goddess , who is the consort of Shiva,

Let the darkness of our mind be destroyed,

By the crowning glory on your head,

Which is of like the forest of opened blue lotus flowers,

And which is soft , dense and shines with luster.

I believe my mother,

That the pretty flowers of Indra's Garden,

Are all forever there,

To get the natural scent of thine hair.

Word-to-Word Meaning

• धुनोतु – May it dispel,
• ध्वान्तं – Darkness (ignorance),
• नः – Our,
• तुलित-दलित-इन्दीवर-वनं – Resembling a dense forest of dark blue lotuses,
• घनस्निग्ध-श्लक्ष्णं – Thick, smooth, and lustrous,
• चिकुर-निकुरुम्बं – The cluster of hair,
• तव शिवे – Of yours, O Goddess Shiva’s consort (Devi),
• यदीयं – Whose,
• सौरभ्यं – Fragrance,
• सहजं – Natural,
• उपलब्धुं – To experience,
• सुमनसः – The divine beings,
• वसन्ति – Dwell,
• अस्मिन् – In this (hair),
• मन्ये – I consider,
• वलमथन-वाटी-विटपिनाम् – Like the trees in the grove of the god of love (Kamadeva).

Overall Meaning of the Shloka

May the dense, smooth, and lustrous tresses of your hair, O Goddess, resembling a forest of dark blue lotuses, dispel the darkness of ignorance from our minds. The divine fragrance that naturally emanates from your hair attracts celestial beings, who reside there as if it were a grove of trees in the garden of Kamadeva, the god of love.

Expanded Spiritual Commentary

This verse poetically describes Devi's hair, comparing its appearance to a dense grove of dark blue lotuses, which signify depth, mystery, and spiritual knowledge. The hair's fragrance is said to be so divine that celestial beings are drawn to it, dwelling within as if in a paradise of Kamadeva. This imagery symbolizes the allure of divine beauty and the supreme wisdom embodied by the Goddess.

Devi's hair represents not only her external beauty but also the esoteric nature of cosmic knowledge. The dark blue color symbolizes the boundless, unfathomable depths of space and spiritual truth. The natural fragrance signifies the inherent, effortless grace and purity that attracts seekers of divine wisdom.

The invocation for the hair to dispel darkness signifies the Goddess's role as the dispeller of ignorance. Her mere presence brings light and clarity to the minds of her devotees, leading them towards spiritual awakening and liberation.

Additional Points

• Dark blue lotuses: Symbolize profound spiritual knowledge and divine mystery.
• Kamadeva's grove: Represents love, attraction, and the beauty of creation, hinting at the idea that even divine beings find bliss in the presence of Devi.
• The reference to celestial beings suggests that the Goddess's attributes are so compelling that they become the focal point for higher beings in search of divine love and truth.
• Dispelling darkness refers to the removal of ignorance and the awakening of higher consciousness.

Shloka 44 (curing of all diseases)

तनोतु क्षेमं नस्तव वदनसौन्दर्यलहरी-

परीवाहस्रोतःसरणिरिव सीमन्तसरणिः ।

वहन्ती सिन्दूरं प्रबलकबरीभारतिमिर-

द्विषां वृन्दैर्बन्दीकृतमिव नवीनार्ककिरणम् ॥ ४४॥

Oh mother, let the line parting thine hairs,

Which looks like a canal,

Through which the rushing waves of your beauty ebbs,

And which on both sides imprisons,

Your Vermillion , which is like a rising sun

By using your hair which is dark like,

The platoon of soldiers of the enemy,

Protect us and give us peace.

Word-to-Word Meaning

• तनोतु – May it bestow,
• क्षेमं – Well-being,
• नः – To us,
• तव – Your,
• वदन-सौन्दर्य-लहरी – The wave of beauty of the face,
• परीवाह-स्रोतः-सरणिः – Flowing like the main stream of a river,
• सीमन्त-सरणिः – The parting line of hair,
• वहन्ती – Carrying,
• सिन्दूरं – Vermilion,
• प्रबल-कबरी-भार – The heavy mass of hair,
• अतिमिर-द्विषां – For the enemies of intense darkness (ignorance),
• वृन्दैः – By the multitude,
• बन्दीकृतम् – Captured,
• इव – As if,
• नवीन-अर्क-किरणम् – The rays of the rising sun.

Overall Meaning of the Shloka

May the line of parting in your hair, which resembles a river stream and carries the bright vermilion that looks like the rays of the morning sun, grant us well-being. This parting line, adorned with vermilion and framed by the dense, lustrous hair, appears as if it captures the brilliance of the sun's early rays, overpowering the forces of darkness.

Expanded Spiritual Commentary

This verse beautifully describes the Goddess's sindoor (vermilion) adorning the parting of her hair. The sindoor represents marital bliss and divine energy, symbolizing Devi's role as the supreme consort of Shiva and the embodiment of auspiciousness. The parting line is likened to a river that flows with the radiant sindoor, suggesting a stream of life and prosperity emanating from her.

The image of the vermilion shining like the sun's rays dispelling darkness indicates Devi's power to remove ignorance and usher in light and knowledge. The word atimira-dvisham (enemies of darkness) metaphorically refers to the divine forces that oppose ignorance, emphasizing the Goddess's role as the remover of obstacles to enlightenment.

The vermilion's comparison to the rays of the rising sun reflects not only physical beauty but the dawn of spiritual awakening. The hair parting, like a divine river, carries the essence of purity and cosmic power, symbolizing Devi's role as the nurturer and protector of the universe.

Additional Points

• Sindoor: A potent symbol of divine femininity, power, and the bond between the divine couple.
• Sun's rays: Represent light, knowledge, and the dispelling of darkness (ignorance).
• The river-like parting: Suggests continuous grace and the nurturing aspect of the Goddess.
• Symbolic victory: The vermilion is depicted as capturing or binding the light of the sun, indicating Devi's dominion over cosmic powers.

Shloka 45 (Blessing of Goddess of wealth, Your word becoming a fact)

अरालैः स्वाभाव्यादलिकलभसश्रीभिरलकैः

परीतं ते वक्त्रं परिहसति पङ्केरुहरुचिम् ।

दरस्मेरे यस्मिन् दशनरुचिकिञ्जल्करुचिरे

सुगन्धौ माद्यन्ति स्मरदहनचक्षुर्मधुलिहः ॥ ४५॥

By nature slightly curled,

And shining like the young honey bees

Your golden thread like hairs,

Surround your golden face.

Your face makes fun of the beauty of the lotus.

And adorned with slightly parted smile,

Showing the tiers of your teeth,

Which are like the white tendrils,

And which are sweetly scented.

Bewitches the eyes of God,

Who burnt the god of love.

Word-to-Word Meaning

• अरालैः – Curved,
• स्वाभाव्यात् – Naturally,
• अलि-कलभ-श्रीभिः – Like the beauty of a swarm of young bees,
• अलकैः – By the tresses (locks of hair),
• परीतं – Surrounded,
• ते वक्त्रं – Your face,
• परिहसति – Competes with or mocks,
• पङ्केरुह-रुचिम् – The beauty of a lotus,
• दरस्मेरे – Slightly smiling,
• यस्मिन् – In which,
• दशन-रुचि- – The radiance of teeth,
• किञ्जल्क-रुचिरे – Resembling the filaments of a flower,
• सुगन्धौ – The fragrance,
• माद्यन्ति – Become intoxicated,
• स्मर-दहन-चक्षुः – The god of love (Kama) whose eyes can burn (with desire),
• मधुलिहः – Bees.

Overall Meaning of the Shloka

Your face, O Goddess, surrounded by naturally curved tresses resembling the beauty of a swarm of young bees, outshines the splendor of a lotus. In this face, where a slight smile graces the lips, the radiance of your teeth resembles the delicate filaments of a lotus. The god of love, whose gaze can ignite passion, and the bees, intoxicated by the natural fragrance, both find themselves enchanted and captivated by this divine beauty.

Expanded Spiritual Commentary

This verse poetically describes Devi’s divine face, accentuating its enchanting qualities. The naturally curved locks of hair framing her face are likened to swarms of bees, which symbolize the attraction and devotion of beings to the divine. Her face surpasses the beauty of a lotus, often considered the epitome of natural beauty and purity in spiritual traditions.

The imagery of the slight smile and the teeth compared to the filaments of a lotus brings out the idea of delicate charm and purity. This smile, coupled with the brilliance of her teeth, suggests an invitation to divine bliss and spiritual intoxication.

The verse also alludes to Kama, the god of love, whose eyes can spark desire. Here, even he and the bees—symbolizing sensory attraction—are overwhelmed and enraptured by Devi's divine form. This reflects the theme of Devi as both the source of worldly attraction and the ultimate divine that transcends it.

Additional Points

• Bees and Lotus Imagery: Represents devotion and longing for the divine. Bees are attracted to nectar, just as beings are attracted to divine grace.
• Smile and Teeth: Symbolize the Goddess's compassionate and benevolent nature that captivates even the highest of gods.
• Surpassing the Lotus: Indicates that while the lotus symbolizes purity and beauty, Devi’s beauty is beyond any earthly comparison.
• Kama: Represents worldly desires, yet even he is subdued by the supreme, spiritual beauty of the Goddess, suggesting her power over both spiritual and mundane realms.

Shloka 46 (Getting blessed with a son)

ललाटं लावण्यद्युतिविमलमाभाति तव य-

द्द्वितीयं तन्मन्ये मकुटघटितं चन्द्रशकलम् ।

विपर्यासन्यासादुभयमपि संभूय च मिथः

सुधालेपस्यूतिः परिणमति राकाहिमकरः ॥ ४६॥

I suspect oh, mother,

That your forehead,

Which shines with the beauty of the moon,

Is but an imprisoned half moon,

By your glorious crown,

For If joined opposite

To the inverted half moon in your crown,

It would give out the nectar like luster,

Of the moon on a full moon day.

Word-to-Word Meaning

• ललाटं – Forehead,
• लावण्य-द्युति-विमलम् – Radiant with pure beauty,
• आभाति – Shines,
• तव – Your (of the Goddess),
• यत् – Which,
• द्वितीयं – Second,
• तत् – That,
• मन्ये – I consider,
• मकुट-घटितं – Set in the crown,
• चन्द्र-शकलम् – Crescent moon,
• विपर्यास-न्यासात् – Due to their reversed placement,
• उभयम् – Both,
• अपि – Even,
• संभूय – Coming together,
• च मिथः – And mutually,
• सुधा-लेप-स्यूतिः – A mixture of nectar-like paste,
• परिणमति – Appears as,
• राका-हिमकरः – The full moon.

Overall Meaning of the Shloka

O Devi, your radiant forehead shines with unparalleled beauty. I consider it to be a reflection of the crescent moon adorning Shiva’s crown. When seen together and with their positions reversed—your forehead and the crescent moon—they blend into one harmonious vision, appearing as if they form the perfect full moon, exuding nectar-like radiance.

Expanded Spiritual Commentary

This verse highlights the divine harmony between Shiva and Shakti through the depiction of their celestial adornments. The forehead of Devi, symbolizing wisdom and supreme beauty, is described as luminous and flawless, suggesting her transcendent nature. The crescent moon in Shiva’s crown, representing time and the waxing and waning of existence, is seen as a complementary reflection in Devi’s luminous forehead.

The "reversed placement" imagery suggests a deep, mystical union where Shiva and Shakti are interwoven aspects of the same cosmic essence. This vision of their union produces a metaphorical "full moon," representing completeness, fulfillment, and the blissful state of merging dualities. The full moon is associated with Amrita, or nectar, symbolizing immortality and the divine grace that nourishes the spiritual seeker.

Additional Points

• Forehead Symbolism: In Indian aesthetics, the forehead is often a sign of intellectual and spiritual radiance. For Devi, it symbolizes her omniscient wisdom and enchanting beauty.
• Crescent Moon: A symbol of change, cycles, and cosmic rhythm, linking Shiva’s attributes with those of the Goddess.
• Union of Dualities: The blending of the crescent moon with Devi’s radiant forehead signifies the non-dualistic philosophy in which Shiva (consciousness) and Shakti (creative energy) are one.
• Nectar (Sudha): Represents spiritual nourishment, immortality, and the bliss bestowed by the union of the divine masculine and feminine principles.

Shloka 47 (Victory in all efforts)

भ्रुवौ भुग्ने किंचिद्भुवनभयभङ्गव्यसनिनि

त्वदीये नेत्राभ्यां मधुकररुचिभ्यां धृतगुणम् ।

धनुर्मन्ये सव्येतरकरगृहीतं रतिपतेः

प्रकोष्ठे मुष्टौ च स्थगयति निगूढान्तरमुमे ॥ ४७॥

Oh Goddess Uma,

She who removes fear from the world,

The slightly bent eye brows of yours,

Tied by a hoard of honey bees forming the string,

I feel Resembles the bow of the god of love

Held by his left hand .

And having hidden middle part*,

Hid by the wrist, and folded fingers.

Word-to-Word Meaning

• भ्रुवौ – Eyebrows,
• भुग्ने किंचित् – Slightly bent,
• भुवन-भय-भङ्ग-व्यसनिनि – Eager to dispel the fear of the world,
• त्वदीये – Your (of Devi),
• नेत्राभ्यां – By the eyes,
• मधुकर-रुचिभ्यां – Resembling the luster of bees,
• धृतगुणम् – With a string,
• धनुः – The bow,
• मन्ये – I consider,
• सव्य-इतर-कर-गृहीतम् – Held by the left and right hand,
• रतिपतेः – Of the god of love (Kamadeva),
• प्रकोष्ठे – On the forearm,
• मुष्टौ च – And the fist,
• स्थगयति – It hides,
• निगूढ-अन्तरम् – Concealed within,
• उमे – O Uma (Goddess Parvati).

Overall Meaning of the Shloka

O Uma, I envision that your gracefully curved eyebrows, bent slightly as if poised for a purpose, hold within them the hidden bow of Kamadeva (the god of love), strung tightly with its string and ready to be drawn. Your eyes, resembling the dark, glistening hue of bees, appear to be holding this divine bow in place, while your forearm and fist seem to conceal the inner power of this weapon, prepared to shatter the fears of the world.

Expanded Spiritual Commentary

This verse beautifully portrays the divine allure and subtle power of Devi's eyebrows and eyes. The arched eyebrows of the Goddess symbolize the bow of Kamadeva, the god of love, highlighting her ability to instill both attraction and fearlessness in creation. The phrase "bent slightly" conveys readiness and potential, suggesting that she is prepared to act as a protector and nurturer who can dispel the fears of the world.

Her eyes, compared to the luster of bees, signify sweetness, mystery, and depth. Bees are known for being drawn to nectar and sweetness, emphasizing the Goddess’s role as the source of ultimate attraction and sustenance. The bow string, held firmly, symbolizes control over desires and cosmic forces.

Kamadeva’s bow, made of sugarcane and strung with honeybees, is symbolic of the sensory and emotional realms. By referencing the bow being in the hands of the Goddess, this verse speaks to her dominion over the forces of love and attraction, asserting her as the supreme controller of creation’s desires and attachments.

Additional Points

• Eyebrows as a Bow: The imagery of the eyebrows as Kamadeva’s bow suggests that Devi embodies the power to evoke passion and devotion while simultaneously instilling a sense of security.
• Symbol of Eyes: The eyes of the Goddess, often described in various scriptures as powerful tools for grace and protection, here hold the cosmic bow, indicating that her mere glance can command love and reverence.
• Cosmic Significance: The bow represents the weapon of creation, capable of awakening life’s desires, symbolizing Devi’s role as the initiator of cosmic activity.
• Fearlessness: The mention of "dispel the fear of the world" underscores Devi’s role as the divine force that removes obstacles and grants courage to her devotees.

Shloka 48 (Removal of problems created by nine planets)

अहः सूते सव्यं तव नयनमर्कात्मकतया

त्रियामां वामं ते सृजति रजनीनायकतया ।

तृतीया ते दृष्टिर्दरदलितहेमाम्बुजरुचिः

समाधत्ते संध्यां दिवसनिशयोरन्तरचरीम् ॥ ४८॥

Right eye of yours is like the sun,

And makes the day,

Left eye of yours is like the moon,

And creates the night,

Thine middle eye,

Which is like the golden lotus bud,

Slightly opened in to a flower,

Makes the dawn and the dusk.

Word-to-Word Meaning

• अहः – Day,
• सूते – Gives birth to,
• सव्यं – The right,
• तव नयनम् – Your eye,
• अर्क-आत्मकतया – Being of the nature of the sun,
• त्रियामां – The night,
• वामं – The left,
• ते – Your,
• सृजति – Creates,
• रजनी-नायकतया – Being of the nature of the moon,
• तृतीया – The third,
• ते दृष्टिः – Your glance,
• दर-दलित-हेम-अम्बुज-रुचिः – Shining like a half-opened golden lotus,
• समाधत्ते – Establishes,
• संध्यां – Twilight,
• दिवस-निशयोः – Of day and night,
• अन्तर-चरीम् – The one that moves in-between.

Overall Meaning of the Shloka

O Devi, your right eye, radiant like the sun, brings forth the day, and your left eye, gentle and moon-like, creates the night. Your third eye, glowing with the brilliance of a half-opened golden lotus, embodies the evening twilight that seamlessly transitions between day and night.

Expanded Spiritual Commentary

This shloka highlights the divine power and cosmic role of Devi’s eyes, symbolizing her as the regulator of time and the cycle of day and night. The right eye, associated with the sun, signifies her dynamic, active, and life-giving aspect, representing light, consciousness, and energy. The left eye, representing the moon, embodies her soothing, nurturing, and reflective aspect, signifying peace, rest, and the subconscious mind.

The third eye, which resembles the soft glow of a partially opened golden lotus, signifies higher perception, intuition, and the spiritual light that transcends dualities. It represents the twilight or sandhya, the transition that holds the balance between the day and night, illustrating her role as the cosmic balance and the essence of harmony in the universe.

The reference to the third eye as "half-opened" implies potentiality and grace; it can remain gentle or blaze forth in power when needed, symbolizing the latent power of Devi’s divine vision.

Additional Points

• Sun and Moon as Eyes: The depiction of the right and left eyes as the sun and moon reflects her dominion over all dualities – creation and dissolution, action and rest.
• Twilight Significance: The third eye’s connection to twilight emphasizes Devi’s role as the controller of liminal states, making her the embodiment of both material and spiritual transitions.
• Golden Lotus Imagery: The comparison of the third eye’s light to a golden lotus suggests purity, spiritual richness, and the subtlety of divine perception.
• Cosmic Mother: This verse reinforces Devi as the Cosmic Mother who, through her eyes, not only sees but creates, sustains, and transitions the cycles of time.

Shloka 49 (Victory in everything, Locating of treasures)

विशाला कल्याणी स्फुटरुचिरयोध्या कुवलयैः

कृपाधाराधारा किमपि मधुराभोगवतिका ।

अवन्ती दृष्टिस्ते बहुनगरविस्तारविजया

ध्रुवं तत्तन्नामव्यवहरणयोग्या विजयते ॥ ४९॥

The look from your eyes, Oh goddess

Is all pervasive,

Does good to every one,

Sparkles everywhere,

Is a beauty that can never be challenged,

Even by blue lily flowers,

Is the source of rain of mercy,

Is sweetness personified,

Is long and pretty,

Is capable of saving devotees,

Is in the several cities as its victory..

And can be called by several names,

According to which aspect one sees.

Word-to-Word Meaning

• विशाला – Vast,
• कल्याणी – Auspicious, benevolent,
• स्फुट-रुचिर-योध्या – Clearly radiant, victorious like Ayodhya,
• कुवलयैः – With blue lilies or lotuses (symbolizing eyes),
• कृपाधार-आधारा – The source and support of compassion,
• किमपि – Indescribable,
• मधुर-अभोग-वति – Sweet and delightful in experience,
• अवन्ती – Protective or guarding,
• दृष्टिः ते – Your glance,
• बहु-नगर-विस्तार-विजया – Expanding victory over many cities,
• ध्रुवं – Surely,
• तत्-तत्-नाम-व्यवहरण-योग्या – Worthy of being called by various names,
• विजयते – Triumphs, prevails.

Overall Meaning of the Shloka

O Devi, your expansive and compassionate gaze is vast and auspicious, radiant and victorious like the ancient city of Ayodhya. It resembles the beauty of blue lotuses and serves as the source of divine grace and sweetness. Your glance, which protects and nurtures, extends its influence and wins over countless realms. It truly deserves to be celebrated by the many names of victorious cities and triumphs without question.

Expanded Spiritual Commentary

This shloka poetically describes the compassionate and majestic power of Devi’s eyes or glance. It highlights her divine vision as vast (विशाला), all-encompassing, and filled with grace (कृपाधाराधारा). The comparison to Ayodhya, a city known for its glory and fortitude, and the imagery of blue lotuses evoke the idea of serenity combined with majesty.

The gaze of Devi is described as sweet and filled with protective energy (मधुराभोगवतिका and अवन्ती), signifying that her benevolence reaches all beings and acts as a protective shield. The phrase that her glance is victorious over numerous cities (बहुनगरविस्तारविजया) symbolizes her far-reaching influence and power over all realms, both material and spiritual.

The concluding assertion that her glance is worthy of many victorious names emphasizes that her divine qualities are infinite and diverse, encompassing protection, compassion, and the power to bestow victory and success.

Additional Points

• Symbolism of Blue Lotuses: Blue lotuses signify divine beauty and enlightenment, indicating that her gaze brings wisdom and spiritual awakening.
• Ayodhya as a Metaphor: The comparison with Ayodhya conveys the triumph, nobility, and divine authority inherent in her vision.
• Victory and Protection: The protective and victorious nature of her glance reinforces her role as a motherly guardian who ensures well-being and success.
• Divine Names: The verse suggests that her qualities are so manifold that only various illustrious names could capture her attributes.

Shloka 50 (Seeing afar, Curing of small pox)

कवीनां संदर्भस्तबकमकरन्दैकरसिकं

कटाक्षव्याक्षेपभ्रमरकलभौ कर्णयुगलम् ।

अमुञ्चन्तौ दृष्ट्वा तव नवरसास्वादतरला-

वसूयासंसर्गादलिकनयनं किंचिदरुणम् ॥ ५०॥

Thine two long eyes , Oh goddess,

Are like the two little bees which want to drink the honey,

And extend to the ends ,

With a pretense of side glances,

To thine two ears,

Which are bent upon drinking the honey,

From the flower bunch of poems.

Presented by your devotees,

And make thine third eye light purple,

With jealousy and envy,

Word-to-Word Meaning

• कवीनाम् — Of poets
• संदर्भ — Arrangement or composition
• स्तबक मकरन्द — The nectar of the flower cluster
• एकरसिकम् — Exclusively relished
• कटाक्षव्याक्षेप — Side glances or sidelong glances
• भ्रमरकलभौ — Two young bees
• कर्णयुगलम् — Pair of ears
• अमुञ्चन्तौ — Not leaving or abandoning
• दृष्ट्वा — Having seen
• तव — Your
• नवरसास्वादतरलाव् — Full of the enjoyment of new emotions
• असूया-संसर्गात् — Due to jealousy or envy
• अलिकनयनम् — Bee-like eyes
• किंचित्-अरुणम् — Slightly red or reddish

Overall Meaning of the Shloka

The pair of ears of the Divine Mother, likened to two young bees, seem to eternally enjoy the poetic compositions (comparable to clusters of flowers full of nectar). When these ears perceive the side glances of Devi that taste the nectar of various emotions, the eyes of others, like bees, turn slightly red with envy due to their inability to match that enjoyment.

Expanded Spiritual Commentary

This verse celebrates the unique ability of the Divine Mother’s glances and her sense of hearing, likening her ears to bees that feed on the nectar of poets' compositions. The subtle implication is that true beauty and divine consciousness inherently relish the purest forms of art and devotion. The Mother’s side glances—full of nuanced emotions—add another dimension to her expression, making her an epitome of experiencing the world’s essence. Her bee-like eyes turning red with jealousy symbolize a playful representation of the divine competition for enjoying supreme bliss.

Additional Points

• The metaphor of bees and nectar emphasizes the relationship between the Divine Mother and the arts, particularly poetry and sound.
• The redness of the eyes could symbolize the passion and active engagement of the Divine in cosmic play.
• This verse reinforces the idea that the Mother embodies all aspects of life, including sensory experiences and emotions, in their most refined and divine forms.

saundaryalahari-shlokas-51-60