Saundaryalahari, सौन्दर्यलहरी Shlokas 1-10

Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 1-10

Shloka 1 (Winning in every field)

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं
न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।
अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि
प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥ १॥

Lord Shiva, only becomes able.
To do creation in this world along with Shakthi
Without her, Even an inch he cannot move,
And so how can, one who does not do good deeds,
Or one who does not sing your praise,
Become adequate to worship you
Oh , goddess mine, Who is worshipped by the trinity.

Word-to-Word Meaning

• शिवः (Śivaḥ): Lord Shiva
• शक्त्या (Śaktyā): with Shakti (the divine energy)
• युक्तः (Yuktaḥ): united, associated
• यदि (Yadi): if
• भवति (Bhavati): becomes
• शक्तः (Śaktaḥ): capable, powerful
• प्रभवितुं (Prabhavitum): to create, to act
• न चेत् (Na Chet): if not
• एवं (Evam): thus, in this way
• देवः (Devaḥ): the god (referring to Shiva)
• न खलु (Na Khalu): indeed not
• कुशलः (Kuśalaḥ): capable
• स्पन्दितुम् (Spanditum): to move, to function
• अपि (Api): even
• अतः (Ataḥ): therefore
• त्वाम् (Tvām): you (referring to the Goddess)
• आराध्यां (Ārādhyām): worthy of worship
• हरिहरविरिञ्चादिभिः (Hari-Hara-Viriñcādibhiḥ): by Hari (Vishnu), Hara (Shiva), Viriñci (Brahma), and others
• अपि (Api): even
• प्रणन्तुं (Praṇantum): to bow, to offer obeisance
• स्तोतुं (Stotum): to praise
• वा (Vā): or
• कथम् (Katham): how
• अकृतपुण्यः (Akṛtapuṇyaḥ): one without accumulated merits
• प्रभवति (Prabhavati): becomes capable

Overall Meaning of the Shloka

The first verse of Saundaryalahari emphasizes the inseparable relationship between Lord Shiva and Shakti. It declares that without Shakti (the divine feminine energy), Shiva himself is powerless and cannot even move or act. Therefore, only by uniting with Shakti does Shiva become capable of creation and action. The verse further states that even powerful deities such as Vishnu, Shiva (as an individual deity), and Brahma worship the Supreme Goddess, underscoring her unparalleled divinity. It concludes by affirming that only those who have accumulated great merits (good karma) are capable of bowing to or praising the Goddess.

Expanded Spiritual Commentary

This shloka encapsulates the essence of Shakta philosophy, which highlights the interdependence between the Divine Masculine (Shiva) and the Divine Feminine (Shakti). The teaching here is profound: Shiva, representing pure consciousness, remains static and inactive without Shakti, who embodies the dynamic force of creation and sustenance. This union signifies that in the realm of spirituality and existence, energy (Shakti) and awareness (Shiva) are two aspects of the same supreme reality.

The shloka serves as a reminder of the integral nature of balance and harmony in the universe. It suggests that power without purpose and consciousness without movement are incomplete. This acknowledgment of Shakti’s supremacy reflects the importance of divine energy in manifesting the potential of pure consciousness into reality.

Additional Points

• Philosophical Insight: This verse has influenced various schools of Indian thought, reinforcing the idea that divine energy and consciousness must come together for creation to occur.
• Devotional Practice: For spiritual aspirants, this verse implies the importance of worshiping both Shiva and Shakti to achieve completeness in sadhana (spiritual practice).
• Symbolic Interpretation: On a deeper level, the union of Shiva and Shakti can be seen as the merging of one’s inner masculine and feminine energies, leading to spiritual wholeness and enlightenment.

Shloka 2 (Attracting all the Worlds)

तनीयांसं पांसुं तव चरणपङ्केरुहभवं
विरिञ्चिस्सञ्चिन्वन् विरचयति लोकानविकलम् ।
वहत्येनं शौरिः कथमपि सहस्रेण शिरसां
हरस्संक्षुद्यैनं भजति भसितोद्धूलनविधिम् ॥ २॥

Lord Brahma ,the creator of yore,

Selects a dust from your feet,

And creates he this world,

The great Adisesha* with his thousand heads,

Some how carries a dust of your feet,

With effort great,

And the great Lord Rudra,

Takes it and powders it nice,

And uses it as the holy ash.

Word-to-Word Meaning

• तनीयांसम् (Tanīyāṁsam): the smallest, finest particle
• पांसुम् (Pāṁsum): dust
• तव (Tava): of your
• चरणपङ्केरुहभवं (Caraṇa-paṅkeruha-bhavam): originating from the lotus feet
• विरिञ्चिः (Viriñciḥ): Brahma, the creator
• सञ्चिन्वन् (Saṁcinvan): collecting, gathering
• विरचयति (Viracayati): creates, forms
• लोकान् (Lokān): worlds, realms
• अविकलम् (Avikalam): without any deficiency, perfectly
• वहति (Vahati): bears, carries
• एनम् (Enam): this dust
• शौरिः (Śauriḥ): Vishnu, the protector
• कथमपि (Kathamapi): somehow, with great effort
• सहस्रेण (Sahasreṇa): with a thousand
• शिरसाम् (Śirasām): of heads
• हरः (Haraḥ): Shiva, the destroyer
• संक्षुद्य (Saṁkṣudya): grinding, reducing to powder
• एनम् (Enam): this
• भजति (Bhajati): adorns, uses
• भसितोद्धूलनविधिम् (Bhasitoddhūlana-vidhim): the act of smearing with sacred ashes

Overall Meaning of the Shloka

This verse from Saundaryalahari beautifully illustrates the supreme glory of the Goddess’s divine feet. It describes how Brahma (Viriñci), the creator of the universe, collects the smallest particles of dust from her lotus feet and, using them, constructs the worlds with flawless perfection. Vishnu (Shauri), despite having a thousand heads (as Ananta or Adishesha), bears this dust on his heads with great effort, signifying its immense power and sanctity. Shiva (Hara), in turn, grinds this dust and smears it on himself as sacred ash, embracing it as an act of ultimate reverence and worship.

Expanded Spiritual Commentary

The imagery in this shloka is rich with symbolic meaning. The dust from the Goddess’s feet is not just physical; it represents the subtle, divine grace that empowers the highest deities to perform their cosmic roles. Brahma’s act of using this sacred dust to create the worlds signifies that all creation stems from divine grace. Vishnu’s bearing of this dust on his thousand heads reflects the sustaining power of the universe, which rests on the sanctity of divine energy. Shiva’s smearing of the dust as ash signifies renunciation and the transformative power of divine grace that purifies and leads to ultimate liberation.

The underlying message emphasizes the Goddess's supreme position in the divine hierarchy. Even the trinity—Brahma, Vishnu, and Shiva—are depicted as dependent on the grace and power symbolized by the dust from her feet. This serves as a reminder of the ultimate source of creation, preservation, and destruction, showcasing that the feminine divine (Shakti) is the origin and the essence of all cosmic activity.

Additional Points

• Symbol of Humility and Devotion: The act of Brahma, Vishnu, and Shiva reverently acknowledging the power of the Goddess's feet highlights humility and the devotion that even the most powerful beings must show towards the ultimate source.
• Spiritual Insight: For a devotee, this verse encourages the understanding that divine grace is the essence of creation and spiritual growth. It implies that true wisdom and power come from surrendering to and seeking the blessings of the divine.
• Esoteric Interpretation: The dust from the feet can also symbolize the minutest teachings or blessings of the Goddess, which are potent enough to empower the highest of beings and purify the deepest aspects of existence.

Shloka 3 (Attainment of all knowledge)

अविद्यानामन्त-स्तिमिर-मिहिरद्वीपनगरी
जडानां चैतन्य-स्तबक-मकरन्द-स्रुतिझरी ।
दरिद्राणां चिन्तामणिगुणनिका जन्मजलधौ
निमग्नानां दंष्ट्रा मुररिपु-वराहस्य भवति ॥ ३॥

The dust under your feet, Oh Goddess great,

Is like the city of the rising sun,

That removes all darkness , unfortunate,

From the mind of the poor ignorant one,

Is like the honey that flows ,

From the flower bunch of vital action,

To the slow witted one,

Is like the heap of wish giving gems,

To the poorest of men,

And is like the teeth of Lord Vishnu

In the form of Varaha,

Who brought to surface,

The mother earth,

To those drowned in this sea of birth.

Word-to-Word Meaning

• अविद्यानाम् (Avidyānām): of ignorance
• अन्त-स्तिमिर (Anta-stimira): end of darkness
• मिहिर (Mihira): sun
• द्वीप-नगरी (Dvīpa-nagarī): the city that is an island (symbolically referring to a source of light or enlightenment)
• जडानाम् (Jaḍānām): of the dull, inert ones
• चैतन्य-स्तबक (Caitanya-stabaka): blossom of consciousness
• मकरन्द (Makaranda): nectar
• स्रुति-झरी (Sruti-jharī): a stream flowing out
• दरिद्राणाम् (Daridrāṇām): of the poor or destitute
• चिन्तामणि (Cintāmaṇi): wish-fulfilling gem
• गुणनिका (Guṇanikā): cluster or series of jewels
• जन्म-जलधौ (Janma-jaladhau): in the ocean of worldly existence (samsara)
• निमग्नानाम् (Nimagnānām): of those who are immersed or submerged
• दंष्ट्रा (Daṁṣṭrā): tusk
• मुररिपु (Murari): the enemy of Mura (referring to Vishnu)
• वराहस्य (Varāhasya): of the boar incarnation (Vishnu as Varaha)
• भवति (Bhavati): becomes

Overall Meaning of the Shloka

This shloka describes the supreme grace and attributes of the Goddess, who embodies the power of divine intervention and salvation. The verse praises her as:

• The sun that dispels the darkness of ignorance and serves as an island-city of enlightenment.
• A stream of nectar from the blossom of consciousness that awakens and enlivens those who are inert or dull-minded.
• The wish-fulfilling gem (Chintamani) for those who are destitute, bestowing prosperity and removing lack.
• The tusk of Vishnu in his Varaha incarnation that rescues beings submerged in the ocean of worldly existence (samsara), lifting them out of their suffering and leading them to salvation.

Expanded Spiritual Commentary

The shloka elaborates on the compassionate and powerful nature of the Goddess, who acts as a beacon of hope and salvation for all beings. Her attributes are described with profound metaphors:

• Sun Dispelling Ignorance: The reference to her as the sun that ends the darkness of ignorance (avidya) highlights her role as the bringer of wisdom and enlightenment. Ignorance is seen as the root of all suffering, and her divine light eradicates this, guiding beings toward true knowledge and self-realization.

• Nectar for the Inert: The Goddess is described as a stream of nectar flowing from the flower of consciousness. This symbolizes her role in infusing life, awareness, and joy into those who are spiritually asleep or indifferent, awakening them to the bliss of divine consciousness.

• Wish-fulfilling Gem for the Needy: Her comparison to Chintamani suggests her benevolent nature in fulfilling the wishes and needs of her devotees. She transforms the lives of those who are suffering from material or spiritual poverty, uplifting them with her grace.

• Savior of the Submerged: The metaphor of Vishnu’s Varaha avatar, where he rescued the Earth from the cosmic ocean with his tusk, likens the Goddess to the means of salvation for beings trapped in the cycle of birth and death. This highlights her power to deliver beings from the bondage of samsara and lead them to liberation.

Additional Points

• Philosophical Insight: The shloka showcases that the Goddess embodies both compassion and omnipotence. She not only dispels ignorance but also actively uplifts and transforms the state of devotees, guiding them toward enlightenment and liberation.
• Symbolism: The imagery of Varaha's tusk emphasizes divine intervention when the world (or an individual soul) is in distress. Just as Varaha lifted the Earth from the ocean, the Goddess’s grace lifts devotees from the overwhelming sea of worldly challenges.
• Spiritual Application: Devotees are reminded to seek the Goddess’s grace for dispelling ignorance, achieving prosperity, and attaining spiritual upliftment. The verse underscores that her benevolence extends to all, whether spiritually advanced or beginners on the path.

This verse beautifully encapsulates the transformative and protective aspects of the Goddess’s power.

Shloka 4 (Removal of all fears, Curing of diseases)

त्वदन्यः पाणिभ्यामभयवरदो दैवतगणः
त्वमेका नैवासि प्रकटितवराभीत्यभिनया ।
भयात् त्रातुं दातुं फलमपि च वाञ्छासमधिकं
शरण्ये लोकानां तव हि चरणावेव निपुणौ ॥ ४॥

Oh, She who is refuge to all this world,

All gods except you mother,

Give refuge and grants wishes,

Only by their hand.

But only you mother

Never show the world in detail,

The boons and refuge that you can give,

For even your holy feet will suffice,

To remove fear for ever,

And grant boons much more than asked.

Word-to-Word Meaning

• त्वदन्यः (Tvadanyaḥ): other than you
• पाणिभ्याम् (Pāṇibhyām): with (their) hands
• अभयवरदः (Abhaya-varadaḥ): bestower of fearlessness and boons
• दैवतगणः (Daivata-gaṇaḥ): the group of deities
• त्वम् (Tvam): you
• एका (Ekā): alone, the only one
• नैव (Naiva): not at all
• असि (Asi): are
• प्रकटित (Prakaṭita): explicitly shown
• वर (Vara): boon
• अभय (Abhaya): fearlessness
• अभिनया (Abhinayā): with gestures or expressions
• भयात् (Bhayāt): from fear
• त्रातुम् (Trātum): to protect
• दातुम् (Dātum): to give
• फलम् (Phalam): fruit, result
• अपि (Api): even
• च (Ca): and
• वाञ्छा (Vāñchā): desire
• समधिकम् (Samadhikam): exceeding, more than desired
• शरण्ये (Śaraṇye): O refuge-giver, O protector
• लोकानाम् (Lokānām): of the people/worlds
• तव (Tava): your
• हि (Hi): indeed
• चरणौ (Caraṇau): feet
• एव (Eva): alone
• निपुणौ (Nipuṇau): skilled, adept

Overall Meaning of the Shloka

This shloka highlights the unique and supreme power of the Goddess as the ultimate source of refuge and grace. It states that while other deities may grant boons and protection through gestures of their hands (the abhaya and varada mudras), you, O Divine Mother, are different. You do not explicitly show these gestures with your hands because your very feet possess the skill to provide both protection from fear and the fulfillment of desires beyond what one could wish. The verse proclaims that only at your feet can the beings of the world find true and unparalleled refuge.

Expanded Spiritual Commentary

The shloka emphasizes the special nature of the Divine Mother’s grace. While many deities are depicted with hands in the abhaya (protection from fear) and varada (boon-giving) mudras, the Goddess does not need to demonstrate these explicitly. This signifies that her divine feet themselves embody the ultimate source of protection and blessings, surpassing the need for external gestures.

• Supreme Refuge: The verse calls her Śaraṇye, meaning the one who provides a sanctuary for all. Her feet symbolize surrender and the act of taking refuge. This reflects the idea that true protection and fulfillment come not just from outward gestures but from complete surrender to the divine presence.
• Protection and Fulfillment: The shloka suggests that while other deities grant limited forms of protection or material boons, the Goddess offers comprehensive support that transcends mere desires. Her feet are adept at both relieving fear and granting fruits that exceed what devotees hope for.

Additional Points

• Devotional Insight: For devotees, the shloka serves as a reminder that seeking refuge at the feet of the Divine Mother is the highest form of surrender. It inspires faith that through sincere devotion and surrender, all fears will be quelled, and blessings will flow abundantly.
• Symbolism of the Feet: In Hindu tradition, the feet of the divine are often considered the most sacred, representing the foundation of support and the point of connection between the divine and the earthly realm. The feet of the Goddess in this verse symbolize her unconditional love and readiness to embrace her devotees.
• Subtle Teaching: This shloka hints at the idea that true grace does not need to be demonstrated with outward gestures; it is inherent and effortlessly radiates from the divine source. It emphasizes the innate power and benevolence of the Goddess, who is always ready to bless and protect without needing to display it openly.

This verse beautifully conveys the message that ultimate security and the fulfillment of all desires lie in surrendering at the feet of the Divine Mother, where protection and divine grace are inherent and boundless.

Shloka 5 (Mutual attraction between male and female)

हरिस्त्वामाराध्य प्रणतजनसौभाग्यजननीं
पुरा नारी भूत्वा पुररिपुमपि क्षोभमनयत् ।
स्मरोऽपि त्वां नत्वा रतिनयनलेह्येन वपुषा
मुनीनामप्यन्तः प्रभवति हि मोहाय महताम् ॥ ५॥

You who grant all the good things,
To those who bow at your feet,
Was worshipped by the Lord Vishnu,
Who took the pretty lovable feminine form,
And could move the mind of he who burnt the cities,
And make him fall in love with him.
And the God of love , Manmatha,
Took the form which is like nectar,
Drunk by the eyes by Rathi his wife,
After venerating you,
Was able to create passion ,
Even in the mind of Sages the great.

Word-to-Word Meaning

• हरिः (Hariḥ): Vishnu, the preserver deity
• त्वाम् (Tvām): you (the Goddess)
• आराध्य (Ārādhya): having worshipped
• प्रणतजन (Praṇata-jana): those who are devoted or bowed in reverence
• सौभाग्य (Saubhāgya): fortune, prosperity
• जननीं (Jananīṁ): mother, the giver
• पुरा (Purā): in the past, long ago
• नारी (Nārī): a woman
• भूत्वा (Bhūtvā): becoming
• पुररिपुम् (Pura-ripum): the enemy of the cities (Shiva, who destroyed the three cities of the asuras, or Tripurasura)
• अपि (Api): even
• क्षोभम् (Kṣobham): agitation, disturbance
• अनयत् (Anayat): brought about
• स्मरः (Smaraḥ): Kamadeva, the god of love
• अपि (Api): even
• त्वां (Tvām): you
• नत्वा (Natvā): having bowed down
• रति-नयन-लेह्येन (Rati-nayana-lehyena): licked by the eyes of Rati (his consort, implying his attractive form)
• वपुषा (Vapuṣā): with the body
• मुनीनाम् (Munīnām): of the sages
• अपि (Api): even
• अन्तः (Antaḥ): within, in their hearts
• प्रभवति (Prabhavati): becomes capable
• हि (Hi): indeed
• मोहाय (Mohāya): for causing delusion
• महताम् (Mahatām): of the great, the wise

Overall Meaning of the Shloka

This shloka praises the supreme power of the Goddess and her influence over the divine and wise. It recounts how even Vishnu, having worshipped her as the Mother who grants fortune to those who surrender to her, once took on the form of a woman (Mohini) and managed to enchant Shiva, the mighty destroyer of the three cities. Furthermore, Kamadeva (the god of love), after bowing to the Goddess and being blessed by her, possesses a form so attractive that it can captivate even the minds of great sages and wise individuals, leading them into delusion.

Expanded Spiritual Commentary

The verse underscores the immense power of the Goddess as the source of all enchantment, attraction, and divine play. Her grace empowers even the gods to perform acts that are beyond ordinary capabilities:

• Vishnu's Transformation as Mohini: The story of Vishnu transforming into Mohini to captivate Shiva is a testament to the Goddess's power to bestow the ability to create divine illusions. This highlights her supremacy even over the gods, as the bewitching act was made possible only through her worship and grace.
• Kamadeva's Power of Delusion: Kamadeva, the god of love, represents desire and attraction. His capacity to create delusion, which affects even the wise sages who are usually beyond worldly attachments, speaks to the all-encompassing influence of the Goddess's power when channeled through her devotees. It serves as a metaphor for how divine energy, when harnessed, can transcend and influence even the most disciplined and detached beings.

Additional Points

• Role of the Divine Feminine: The shloka positions the Goddess as the source of fortune, enchantment, and the ability to influence both the physical and spiritual realms. She is portrayed as the one who holds the power to cause both delusion and enlightenment, symbolizing her dual aspect of creation and cosmic play.
• Significance in Devotion: For devotees, this shloka serves as a reminder of the transformative power of the Goddess’s grace. Worshipping her not only brings prosperity and success but can also grant the divine ability to overcome challenges and achieve extraordinary feats.
• Symbol of Attraction: The reference to Kamadeva and Vishnu as Mohini symbolizes the universal force of attraction that the Goddess embodies. This energy can lead to divine love and devotion or, if misdirected, result in worldly attachments and distractions.

In essence, this verse emphasizes the omnipotence of the Goddess, showing that even the gods are influenced and empowered by her divine energy. It calls on devotees to acknowledge her as the ultimate source of power and grace, capable of affecting even the highest of beings and the most steadfast sages.

Shloka 6 (Getting sons as progeny)

धनुः पौष्पं मौर्वी मधुकरमयी पञ्च विशिखाः
वसन्तः सामन्तो मलयमरुदायोधनरथः ।
तथाप्येकः सर्वं हिमगिरिसुते कामपि कृपाम्
अपाङ्गात्ते लब्ध्वा जगदिद-मनङ्गो विजयते ॥ ६॥

Oh, daughter of the mountain of ice,
With a bow made of flowers,
Bow string made of honey bees,
Five arrows made of only tender flowers,
With spring as his minister,
And riding on the chariot of breeze from Malaya mountains
The god of love who does not have a body,
Gets the sideways glance of your holy eyes,
And is able to win all the world alone.

Word-to-Word Meaning

• धनुः (Dhanuḥ): bow
• पौष्पं (Pauṣpam): made of flowers
• मौर्वी (Maurvī): string of the bow
• मधुकरमयी (Madhukaramayī): made of bees
• पञ्च (Pañca): five
• विशिखाः (Viśikhāḥ): arrows
• वसन्तः (Vasantaḥ): spring season
• सामन्तः (Sāmantaḥ): minister or associate
• मलयमरुत् (Malaya-marut): the breeze from the Malaya mountains
• आयोधन-रथः (Āyodhana-rathaḥ): chariot of battle
• तथापि (Tathāpi): yet, even so
• एकः (Ekaḥ): alone, single
• सर्वं (Sarvam): all
• हिमगिरिसुते (Himagiri-sute): daughter of the snow mountain (Pārvatī)
• कामपि (Kāmapi): indescribable, unparalleled
• कृपाम् (Kṛpām): grace, compassion
• अपाङ्गात् (Apāṅgāt): from the glance (sideways glance)
• ते (Te): your
• लब्ध्वा (Labdhvā): having obtained
• जगत् (Jagat): world
• इदं (Idam): this
• अनङ्गः (Anaṅgaḥ): the bodiless one, i.e., Kāma (the god of love)
• विजयते (Vijayate): triumphs, is victorious

Overall Meaning of the Shloka

This shloka describes the immense power of Kāma (the god of love), who despite having simple and seemingly weak weapons, manages to conquer the entire world due to the grace of the Goddess. Kāma wields a bow made of flowers, a bowstring composed of buzzing bees, and five arrows. His chariot is the gentle spring season, and his ally is the breeze from the Malaya mountains. Yet, with all these delicate elements, Kāma remains victorious over the hearts of all beings only after obtaining a mere sidelong glance of compassion from the Goddess Pārvatī (the daughter of the Himalayas).

Expanded Spiritual Commentary

The shloka highlights that even the simplest and seemingly weakest of forces can triumph when graced by divine favor:

• Symbolism of Kāma's Weapons: The description of Kāma’s bow and arrows made of flowers, with bees as the string, symbolizes how love and desire are powerful forces that can captivate all beings despite their gentle nature. The arrows represent different aspects of desire, aimed at inciting love and longing.
• Significance of the Glance: The shloka emphasizes that it is the compassionate glance of the Goddess, embodying divine energy and blessing, that empowers Kāma to conquer the hearts of all beings. This illustrates the power of divine grace—without it, even the most extraordinary qualities may not succeed.
• Metaphor for Spiritual Triumph: Kāma is referred to as Anaṅga, meaning bodiless, signifying that love and desire are intangible and subtle forces that cannot be physically grasped but exert a profound influence. The shloka metaphorically suggests that true victory, even in subtle realms, requires divine favor.
• Role of the Goddess: The verse places the Goddess as the supreme source of power, implying that any success, whether it be material, emotional, or spiritual, stems from her grace. Even a deity like Kāma, who influences emotions and desires, is depicted as reliant on her compassionate glance.

Additional Points

• Insight into Devotion: The shloka teaches devotees that seeking the grace of the Goddess can empower them to achieve the seemingly impossible. Her glance symbolizes not just love but an acknowledgment of devotion and sincerity.
• Contrast of Strength and Subtlety: The juxtaposition of the delicate nature of Kāma’s weapons with his conquest of the entire world serves as a reminder that power does not always lie in brute force but in the subtlety and grace bestowed by divine support.
• Philosophical Aspect: The triumph of the bodiless Kāma suggests that spiritual victories are achieved not by external means but through inner qualities and the blessings of the divine.

This shloka beautifully illustrates the concept that even the most subtle, gentle force—empowered by divine favor—can become overwhelmingly powerful and victorious. The Goddess’s role as the enabler of such success emphasizes her supreme position as the source of all strength and grace.

Shloka 7 (Seeing the Goddess in person, Winning over enemies)

क्वणत्काञ्चीदामा करिकलभकुम्भस्तननता

परिक्षीणा मध्ये परिणतशरच्चन्द्रवदना ।

धनुर्बाणान् पाशं सृणिमपि दधाना करतलैः

पुरस्तादास्तां नः पुरमथितुराहोपुरुषिका ॥ ७॥

With a golden belt,
Adorned by tiny tingling bells,
Slightly bent by breasts like the two frontal globes
Of an elephant fine,
With a thin pretty form,
And with a face like the autumn moon,
Holding in her hands,
A bow of sugar cane, arrows made of flowers,
And the noose and goad,
She who has the wonderful form,
Of the ego of the God who burnt the three cities,
Should please come and appear before us.

Word-to-Word Meaning

• क्वणत् (Kvaṇat): jingling, producing a sound
• काञ्चीदामा (Kāñcī-dāmā): girdle or waistband adorned with bells
• करिकलभ (Kari-kalabha): young elephant
• कुम्भ (Kumbha): frontal globe
• स्तननता (Stana-natā): the fullness or heaviness of the breasts
• परिक्षीणा (Parikṣīṇā): slender
• मध्ये (Madhye): in the waist
• परिणत (Pariṇata): matured or radiant
• शरच्चन्द्र (Śarat-candra): autumn moon
• वदना (Vadanā): face
• धनुः (Dhanuḥ): bow
• बाणान् (Bāṇān): arrows
• पाशं (Pāśam): noose
• सृणिम् (Sṛṇim): goad or curved stick
• अपि (Api): also
• दधाना (Dadhānā): holding
• करतलैः (Karatalaiḥ): in her hands
• पुरस्तात् (Purastāt): in front of
• आस्तां (Āstāṁ): may be present, may stand
• नः (Naḥ): for us
• पुरमथितुः (Pura-mathituḥ): the destroyer of the cities (referring to Shiva)
• आहः (Āhaḥ): indeed
• पुरुषिका (Puruṣikā): divine feminine, goddess

Overall Meaning of the Shloka

This shloka is a vivid description of the Goddess and expresses the wish for her to appear before the devotee and grant her blessings. The Goddess is depicted as wearing a jingling waistband (kāñcī) and having the majestic fullness of young elephant-like breasts. She has a slender waist and a face as radiant as the autumn moon. Holding a bow, arrows, a noose, and a goad in her four hands, she stands gracefully in front of the devotee. The shloka reveres her as the divine consort of Shiva, who is known as Puramathituḥ (the destroyer of the three cities), asking for her presence and blessings.

Expanded Spiritual Commentary

The shloka encapsulates the divine form of the Goddess, blending grace, power, and maternal warmth. It vividly paints her attributes and conveys her nurturing yet formidable nature:

• Jingling Waistband and Grace: The kāñcī-dāmā (jingling waistband) represents her lively and joyful nature, resonating with the auspiciousness she brings. The sound symbolizes the vibration of cosmic energy.
• Elephantine Fullness and Feminine Power: The comparison of her breast fullness to that of a young elephant's frontal globe (karikalabha-kumbha) indicates her nurturing and life-giving qualities. It symbolizes maternal affection and fertility.
• Slender Waist: The slenderness of her waist (parikṣīṇā) suggests balance and discipline. It is also a metaphor for her readiness to take action while being grounded in serenity.
• Moon-like Face: Her face, likened to the autumn moon, suggests calmness, beauty, and purity. The moon is also associated with the coolness and soothing effect, representing her compassionate and serene nature.
• Weapons as Symbols of Power: The bow and arrows symbolize the power to strike down negativities and grant desires. The noose represents binding attachments or pulling devotees toward salvation, while the goad (sṛṇi) represents control over obstacles and guiding devotees.
• Standing Before the Devotee: The shloka's prayerful request for the Goddess to stand before the devotee indicates her role as a protector and benefactor, ensuring the well-being and spiritual progression of those who seek her.

Additional Points

• Divine Feminine Aspect: The term puramathituh āho puruṣikā emphasizes that she is the divine counterpart of Shiva, signifying the unity of divine masculine and feminine energies. This points to the non-duality in cosmic creation, where both aspects are needed for universal balance.
• Symbol of Protection and Guidance: The items in her hands not only represent weapons but also tools to protect, guide, and direct the devotee toward spiritual liberation.
• Metaphor for Inner Beauty and Strength: The physical attributes described are symbolic of her inner beauty and strength. The combination of her serene face and powerful weapons suggests that she embodies both peace and the power to act decisively.

This shloka highlights that true grace and divine strength come from the unity of love, nurturing, and power. It invites the devotee to recognize and revere these aspects in the Goddess, fostering devotion and seeking her protective and transformative presence in their life.

Shloka 8 (Avoiding of birth and death)

सुधासिन्धोर्मध्ये सुरविटपिवाटीपरिवृते

मणिद्वीपे नीपोपवनवति चिन्तामणिगृहे ।

शिवाकारे मञ्चे परमशिवपर्यङ्कनिलयां

भजन्ति त्वां धन्याः कतिचन चिदानन्दलहरीम् ॥ ८॥

In the middle of the sea of nectar,
In the isle of precious gems,
Which is surrounded by wish giving Kalpaga trees,
In the garden of Kadamba trees,
In the house of the gem of thought,
On the all holy seat of the lap of the great God Shiva,
Sits she who is like a tide
In the sea of happiness of ultimate truth,
And is worshipped by only few select holy men.

Word-to-Word Meaning

• सुधासिन्धोः (Sudhā-sindhoḥ): of the ocean of nectar
• मध्ये (Madhye): in the middle
• सुरविटपिवाटी (Sura-viṭapi-vāṭī): the garden of divine trees (wish-fulfilling trees)
• परिवृते (Parivṛte): surrounded by
• मणिद्वीपे (Maṇi-dvīpe): on the jeweled island
• नीपोपवनवति (Nīpa-upavana-vati): endowed with groves of Kadamba trees
• चिन्तामणिगृहे (Cintāmaṇi-gṛhe): in the mansion made of wish-fulfilling gems
• शिवाकारे (Śivākāre): shaped like Shiva (auspicious form)
• मञ्चे (Mañce): on the couch or throne
• परमशिव (Parama-śiva): the Supreme Shiva
• पर्यङ्क-निलयां (Paryaṅka-nilayām): residing on the seat or lap
• भजन्ति (Bhajanti): worship or meditate upon
• त्वां (Tvām): you (the Goddess)
• धन्याः (Dhanyāḥ): the fortunate ones, the blessed
• कतिचन (Katicana): a few, some
• चित्-आनन्द-लहरीम् (Cit-ānanda-laharīm): the wave of consciousness and bliss

Overall Meaning of the Shloka

This shloka describes the Goddess as residing in a divine and splendid realm. She is situated in the center of an ocean of nectar, surrounded by celestial gardens filled with wish-fulfilling trees. This realm is located on a jeweled island (Maṇidvīpa) adorned with groves of Kadamba trees and is home to a magnificent palace made of Cintāmaṇi (wish-fulfilling gems). The Goddess is depicted as sitting on a throne that is shaped like Shiva and resides on the lap of Supreme Shiva. Only a few blessed souls worship her, as she embodies the essence of Cit-ānanda, or the wave of consciousness and bliss.

Expanded Spiritual Commentary

This verse offers a visualization of the divine abode of the Goddess, which symbolizes both material and spiritual abundance:

• Ocean of Nectar (Sudhā-sindhu): The ocean of nectar represents the ultimate source of spiritual nourishment and immortality. It suggests the realm of divine bliss and liberation.
• Maṇidvīpa (Jeweled Island): This is considered the most supreme and sacred abode, symbolizing a place beyond ordinary perception and filled with the highest spiritual treasures.
• Cintāmaṇi Mansion: The mansion made of wish-fulfilling gems indicates that in her realm, all desires are transcended and fulfilled, pointing to a state of complete contentment and liberation.
• Shiva's Throne (Śivākāra Mañca): The throne shaped like Shiva signifies that the Goddess is inseparable from Shiva, representing the unity of consciousness and energy, the masculine and feminine principles.
• Divine Companionship: The reference to being seated on the lap of Parama-śiva illustrates the perfect union of Shakti (energy) and Shiva (consciousness), embodying the state of non-duality and absolute reality.
• Fortunate Devotees: Only a few blessed souls are able to meditate on or worship her in this exalted form, suggesting that true understanding and experience of her divine nature are rare and precious.

Additional Points

• Symbolism of Divine Surroundings: The jeweled island, wish-fulfilling trees, and nectar ocean all signify the abundance and boundless nature of divine consciousness. The Kadamba tree grove further emphasizes auspiciousness and joy.
• Wave of Consciousness and Bliss: Describing the Goddess as Cit-ānanda-laharī reflects her nature as the embodiment of pure consciousness and divine joy. She is not separate from the flow of universal consciousness but is its very essence.
• Unity of Shiva and Shakti: The shloka emphasizes the inseparability of Shiva (consciousness) and Shakti (energy). The depiction of the Goddess residing on Shiva's lap points to the idea that they are two aspects of the same ultimate reality—formless and form, potential and action.

This verse is a profound meditation on the supreme divine state, illustrating the power, beauty, and bliss of the Goddess's presence. It invites devotees to visualize this heavenly abode and aspire to experience the divine consciousness and bliss she embodies. The imagery serves to elevate the mind beyond mundane perceptions, encouraging a deeper understanding of the unity of cosmic energy and awareness.

Shloka 9 (For return of people who have gone on journey,  and for getting eight types of wealth)

महीं मूलाधारे कमपि मणिपूरे हुतवहं

स्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि ।

मनोऽपि भ्रूमध्ये सकलमपि भित्वा कुलपथं

सहस्रारे पद्मे सह रहसि पत्या विहरसे ॥ ९॥

Oh Goddess mine,

You live in seclusion with your consort,

In the lotus with thousand petals,

Reached after breaking through the micro ways,

Of the power of earth in Mooladhara,

Of the power of water of Mani poora,

Of the power of fire of Swadhishtana,

Of the fire of air in the heart,

And of the power of ether in between the eyelids

The Devotees who use Raja yoga believe that right below the back bone there exists a very micro nerve called Sushmna. Below this is the 

• mooladhara chakra (The wheel which is the ultimate basis), and 
• two inches above is the Swadishtana (ego wishes wheel) chakra and above that and 
• opposite to the belly button is mani pooraka (the complete gem wheel) chakra and 
• above that opposite to the heart is Anahatha chakra (deathless wheel) and 
• above that opposite to the throat is the Vishuddhi chaka (wheel of ultimate cleanliness) and 
• above that in between the eyelids is the Agna chakra (Wheel of order ) and 
• in the bottom of the brain is the Sahasrara chakra (the wheel of thousand lotus). 

They belive that the malefic bad thoughts of men sleeps in the mooladhara chakra in the form of a snake called Kundalini..If the devotee can wake up this snake and lead it through each of the above wheels, step by step and make it reach the Sahasrara, he attains ultimate redemption and sees the ultimate truth behind everything.

Word-to-Word Meaning

• महीं (Mahīm): earth
• मूलाधारे (Mūlādhāre): in the Mūlādhāra (root chakra)
• कमपि (Kamapi): some, indescribable
• मणिपूरे (Maṇipūre): in the Maṇipūra (solar plexus chakra)
• हुतवहं (Hutavaham): fire
• स्थितं (Sthitam): resides
• स्वाधिष्ठाने (Svādhiṣṭhāne): in the Svādhiṣṭhāna (sacral chakra)
• हृदि (Hṛdi): in the heart
• मरुतम् (Marutam): air, wind
• आकाशम् (Ākāśam): ether, space
• उपरि (Upari): above
• मनः (Manaḥ): mind
• अपि (Api): also
• भ्रूमध्ये (Bhrūmadhye): between the eyebrows (Ajna chakra)
• सकलम् (Sakalam): all, entirety
• अपि (Api): also
• भित्वा (Bhitvā): piercing
• कुलपथं (Kulapatham): the path of the Kundalini, the path of the chakras
• सहस्रारे (Sahasrāre): in the Sahasrāra (crown chakra)
• पद्मे (Padme): lotus
• सह (Saha): with
• रहसि (Rahasi): secretly, in privacy
• पत्या (Patyā): with the Lord, Shiva
• विहरसे (Viharase): you reside, you sport

Overall Meaning of the Shloka

This shloka illustrates the journey of the Kundalini energy as it ascends through the chakras within the human body. It describes how the Goddess Shakti, personified as the Kundalini, resides at the base of the spine in the Mūlādhāra chakra, representing the element earth. As she rises through the Maṇipūra (fire element) and Svādhiṣṭhāna (water element), she reaches the heart (Anāhata), associated with air. She continues upward through the Viśuddha (throat chakra, space element) and then pierces the Ajna (between the eyebrows), symbolizing the mind and consciousness. Finally, she reaches the Sahasrāra lotus at the crown of the head, where she unites with Shiva in a secret and profound union, symbolizing supreme bliss and enlightenment.

Expanded Spiritual Commentary

This verse is a poetic depiction of the yogic path and the culmination of spiritual practice:

• The Ascent of Kundalini: The Goddess's journey represents the awakening of spiritual energy within an individual, ascending through the main chakras that align with different elements—earth (Mūlādhāra), water (Svādhiṣṭhāna), fire (Maṇipūra), air (Anāhata), and ether (Viśuddha). This mirrors the gradual spiritual awakening of a practitioner.
• Union with Shiva: The culmination at the Sahasrāra signifies the ultimate spiritual goal—self-realization and union with the divine. The secret play (rahasi viharase) between Shakti and Shiva at the crown of the head symbolizes the merging of individual consciousness (Shakti) with universal consciousness (Shiva), leading to blissful enlightenment.
• Path of the Chakras (Kula Path): The path referred to as Kulapatham is associated with the Kundalini's journey, denoting the spiritual path that aligns with one's inner energy rising to meet the highest consciousness.
• Symbolism of the Elements: The verse highlights the transformative journey of the seeker, moving from the earthly and material realms (represented by the lower chakras) toward the subtle and sublime realms of pure consciousness at the crown.

Additional Points

• Spiritual Practice: This shloka emphasizes the importance of meditation and practices that awaken the Kundalini, guiding it safely upward through the chakras.
• Sahasrāra as the Divine Abode: The Sahasrāra chakra, depicted as a thousand-petaled lotus, is the seat of supreme consciousness. The union of Shakti with Shiva here represents the non-dual state, where there is no separation between the self and the divine.
• Interplay of Energy and Consciousness: The shloka underscores that true spiritual realization is achieved through the harmonious balance and unification of energy (Shakti) and awareness (Shiva). This unification brings profound joy, represented as Cit-ānanda (consciousness-bliss).

This shloka beautifully encapsulates the esoteric aspects of Tantra and Kundalini Yoga, inviting practitioners to understand and strive toward the inner spiritual journey that leads to divine realization and liberation.

Shloka 10 (Getting a strong body, virility)

सुधाधारासारैश्चरणयुगलान्तर्विगलितैः
प्रपञ्चं सिञ्चन्ती पुनरपि रसाम्नायमहसः ।
अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयं
स्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि ॥ १०॥

Using the nectar that flows in between your feet,

To drench all the nerves of the body,

And descending from the moon with nectar like rays,

Reaching back to your place,

And coiling your body in to a ring like serpant,

You sleep in the Kula Kunda* with a hole in the middle.

Word-to-Word Meaning

• सुधाधारा (Sudhā-dhārā): streams of nectar
• सारैः (Sāraiḥ): essence, flow
• चरणयुगल-अन्तः (Caraṇa-yugala-antaḥ): from the space between your pair of feet
• विगलितैः (Vigalitaiḥ): flowing down
• प्रपञ्चं (Prapañcam): the universe, the material world
• सिञ्चन्ती (Siñcantī): sprinkling, showering
• पुनः अपि (Punah api): once again
• रसाम्नाय (Rasāmnāya): the sacred teachings, nectar of the Tantras
• महसः (Mahasaḥ): of the light or glory
• अवाप्य (Avāpya): having attained
• स्वां भूमिं (Svām Bhūmim): your own place, abode
• भुजग-निभम् (Bhujaga-nibham): serpent-like
• अध्युष्ट (Adhyuṣṭa): inhabited
• वलयं (Valayam): circular path, coil
• स्वम् आत्मानम् (Svam Ātmānam): your own self
• कृत्वा (Kṛtvā): making, placing
• स्वपिषि (Svapiṣi): you rest, you sleep
• कुलकुण्डे (Kula-kuṇḍe): in the Kula (sacred) cavity, Kundalini center
• कुहरिणि (Kuhariṇi): in the hollow, hidden space

Overall Meaning of the Shloka

This shloka describes the Goddess as the Kundalini energy that, after rising and nourishing the universe with the essence of nectar flowing from her feet, returns to her original place in the Kula Kuṇḍa (sacred cavity at the base of the spine). The verse depicts her as resting in a coiled, serpent-like form within the Mūlādhāra chakra, her abode. This resting symbolizes the potential energy lying dormant until awakened through spiritual practice.

Expanded Spiritual Commentary

This verse is rich with symbolism related to Kundalini Yoga and the subtle body:

• Streams of Nectar: The essence flowing from the Goddess's feet represents divine nectar, which nourishes and revitalizes the universe. This signifies that the divine energy, once awakened and reaching the higher chakras, showers bliss and consciousness onto all existence.
• Universal Nourishment: The reference to sprinkling nectar on the universe indicates that the awakened Kundalini energy enriches the spiritual and material realms, leading to a heightened state of consciousness and cosmic balance.
• Return to the Source: After spreading her energy through the chakras and bringing spiritual wisdom (symbolized by Rasāmnāya or sacred teachings), the Goddess returns to her original abode in the Mūlādhāra, symbolizing the cycle of awakening and rest.
• Serpent Symbolism: The coiled serpent form denotes the dormant Kundalini energy, resting in potential at the base of the spine. The coiling represents the latent power that, when awakened, travels up the Sushumna (central channel) to bring enlightenment.
• Kula Kuṇḍa and Spiritual Rest: The Kula Kuṇḍa is described as the hidden, sacred space within the body where Kundalini resides. This symbolizes the profound, secret nature of spiritual energy within each individual, accessible through dedicated practice and grace.

Additional Points

• Cycle of Awakening and Repose: The shloka beautifully portrays the dual nature of Kundalini as both dynamic and quiescent. The resting phase in the Mūlādhāra after a journey upward represents the cyclical nature of spiritual practices—intense periods of growth followed by phases of assimilation and rest.
• Divine Essence and Spiritual Path: The use of terms like Rasāmnāya highlights the Goddess's role in imparting esoteric spiritual knowledge. It alludes to the teachings of the Tantras, which emphasize the awakening and control of Kundalini energy.
• Nourishment of the Universe: The concept of divine nectar flowing from the feet of the Goddess indicates that higher spiritual experiences can bring rejuvenation not only to the individual but to the surrounding world, infusing it with purity and sacredness.

This shloka captures the profound interplay between potential and active energy within the individual, symbolizing how the divine force enriches both the internal and external universe before returning to its quiescent state. It serves as a reminder of the spiritual journey and the sacred nature of Kundalini, guiding aspirants to approach this inner energy with respect, discipline, and devotion.

Saundaryalahari, सौन्दर्यलहरी Shlokas 11-20