Saundaryalahari, सौन्दर्यलहरी Shlokas 11-20

 Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 11-20

Shloka 11 (Good progeny, Getting a meaning for life)

चतुर्भिः श्रीकण्ठैः शिवयुवतिभिः पञ्चभिरपि

प्रभिन्नाभिः शम्भोर्नवभिरपि मूलप्रकृतिभिः ।

चतुश्चत्वारिंशद्वसुदलकलाश्रत्रिवलय-

त्रिरेखाभिः सार्धं तव शरणकोणाः परिणताः ॥ ११॥

With four wheels of our Lord Shiva,

And with five different wheels of you, my mother,

Which are the real basis of this world,

Your house of the holy wheel,

Has four different parts,

Of eight and sixteen petals,

Three different circles,

And three different lines,

Making a total of forty four angles.

Word-to-Word Meaning

• चतुर्भिः (Caturbhiḥ): by four
• श्रीकण्ठैः (Śrī-kaṇṭhaiḥ): by Śrī Kaṇṭhas (epithet for Shiva)
• शिवयुवतिभिः (Śiva-yuvatibhiḥ): by the young wives of Shiva (forms of Shakti)
• पञ्चभिः अपि (Pañcabhiḥ api): even by five
• प्रभिन्नाभिः (Prabhinnābhiḥ): manifested, diverse
• शम्भोः (Śambhoḥ): of Śambhu (another name for Shiva)
• नवभिः अपि (Navabhiḥ api): by nine
• मूलप्रकृतिभिः (Mūla-prakṛtibhiḥ): by primary forms of nature or original aspects
• चतुःचत्वारिंशत् (Catuḥ-catuvāriṃśat): forty-four
• वसुदलकलाः (Vasu-dala-kalāḥ): petals of the lotus
• त्रिवलय (Tri-valaya): three circles
• त्रिरेखाभिः (Tri-rekhābhiḥ): with three lines
• सार्धं (Sārdham): together with
• तव (Tava): your
• शरणकोणाः (Śaraṇa-koṇāḥ): sanctuary corners, angles of refuge
• परिणताः (Pariṇatāḥ): are formed, manifested

Overall Meaning of the Shloka

This shloka describes the sacred Śrī Chakra, the divine geometric diagram representing the universe and the body of the Goddess. It explains that the Śrī Chakra is composed of various divine elements: four Śrīkaṇṭhas (symbolic of Shiva), five aspects of Shakti (representing the five elements or cosmic energies), and the nine primary triangles. These combine to create the forty-four petals of the lotus and the three concentric circles and lines, forming a divine refuge for devotees.

Expanded Spiritual Commentary

• Symbolism of the Śrī Chakra: The Śrī Chakra is a powerful symbol in Hinduism and Tantric practices, representing both the cosmos and the body of the Devi. It embodies the union of Shiva and Shakti and the manifestation of creation.
• Four Śrīkaṇṭhas and Five Shaktis: The four aspects of Shiva and five aspects of Shakti together signify the balance between consciousness and energy. They represent the fundamental forces needed to sustain the universe.
• Nine Triangles (Navayoni): The nine interlocking triangles of the Śrī Chakra symbolize the interconnection of the divine feminine and masculine. These triangles also point to different aspects of divinity and cosmic powers.
• Forty-Four Petals: The mention of forty-four petals highlights the structure of the Śrī Chakra, emphasizing its layered complexity. Each petal represents a specific energy or vibration contributing to the wholeness of the universe.
• Sanctuary of Divine Refuge: The phrase शरणकोणाः (angles of refuge) suggests that the Śrī Chakra is a protective and sacred diagram, offering spiritual refuge and guidance to devotees seeking liberation.

Additional Points

• Three Circles and Three Lines: The three concentric circles and three lines symbolize the three states of consciousness—waking, dreaming, and deep sleep—as well as the three gunas (qualities) of nature: sattva (purity), rajas (activity), and tamas (inertia).
• Integration of Cosmic Energies: The shloka emphasizes the intricate design of the Śrī Chakra, integrating all cosmic energies and aspects of the divine feminine (Shakti) and masculine (Shiva). It serves as a focal point for meditation and worship, aiming to merge the individual soul with the universal consciousness.
• Path to Liberation: Meditating on the Śrī Chakra or visualizing its structure is believed to grant spiritual insight and the ultimate realization of one's unity with the divine.

This shloka captures the essence of Śrī Vidyā, a tradition within Tantra that reveres the Śrī Chakra as the embodiment of the Devi and the universe.

Shloka 12 (To attain Lord Shiva, To make a dumb man speak)

त्वदीयं सौन्दर्यं तुहिनगिरिकन्ये तुलयितुं
कवीन्द्राः कल्पन्ते कथमपि विरिञ्चिप्रभृतयः ।
यदालोकौत्सुक्यादमरललना यान्ति मनसा
तपोभिर्दुष्प्रापामपि गिरिशसायुज्यपदवीम् ॥ १२॥

Oh, daughter of ice mountain,

Even the creator who leads ,

An array of great poets,

Fails to describe your sublime beauty.

The heavenly maidens pretty,

With a wish to see your pristine loveliness,

Try to see you through the eyes your Lord , the great Shiva,

And do penance to him and reach him through their mind.

Word-to-Word Meaning

• त्वदीयं (Tvadīyam): Your
• सौन्दर्यं (Saundaryam): beauty
• तहिनगिरिकन्ये (Tuhina-giri-kanye): O Daughter of the Snow Mountain (Pārvatī)
• तुलयितुं (Tulayitum): to compare
• कवीन्द्राः (Kavīndrāḥ): great poets
• कल्पन्ते (Kalpante): attempt, strive
• कथमपि (Kathamapi): somehow, with difficulty
• विरिञ्चि-प्रभृतयः (Viriñci-prabhṛtayaḥ): Brahma and others (divine creators)
• यत्-आलोक-उत्सुक्यात् (Yat-āloka-utsukayāt): out of eagerness to behold
• अमरललना (Amara-lalanāḥ): divine maidens, celestial damsels
• यान्ति (Yānti): attain
• मनसा (Manasā): through their mind, mentally
• तपोभिः (Tapobhiḥ): through austerities
• दुष्प्रापाम् (Duṣprāpām): difficult to attain
• अपि (Api): even
• गिरिश-सायुज्य-पदवीम् (Giriśa-sāyujya-padavīm): the path of oneness with Shiva

Overall Meaning of the Shloka

The shloka addresses Goddess Pārvatī, praising her unmatched beauty. The poet states that even the greatest poets, including Brahma and other celestial beings, struggle to find a suitable comparison for her divine beauty. Such is her splendor that even the celestial maidens, out of an intense desire to experience her radiance, engage in deep meditation and austerities to attain oneness with Shiva, a state otherwise difficult to achieve.

Expanded Spiritual Commentary

• Divine Beauty Beyond Comparison: The verse highlights that Goddess Pārvatī's beauty is so supreme and ethereal that even the divine creators like Brahma, known for their creativity and poetic prowess, cannot adequately describe or compare it. This points to the ineffable and transcendental nature of the divine feminine.
• Yearning of the Celestial Beings: The celestial maidens (apsaras) represent beings of high spiritual merit, yet even they find the sight of the Goddess's beauty so compelling that they wish to merge with her essence through meditative practices. This signifies that true beauty is not only external but resonates on a spiritual level, attracting even those who dwell in divine realms.
• Unity with Shiva: The Giriśa-sāyujya, or unity with Shiva, symbolizes the highest form of spiritual attainment. It is suggested that the pursuit of such unity through austerities reflects the Goddess's role as the source of both beauty and supreme consciousness. Her beauty inspires not only admiration but a deeper yearning for spiritual liberation and union with the divine.
• Symbolism of Tapo Bhava (Meditative State): The mention of austerities (tapobhiḥ) indicates the dedication and discipline required to approach divinity. It signifies that even celestial beings must exert effort to reach the supreme states of realization, illustrating the path of devotion and penance as universal in its importance.

Additional Points

• Comparison as a Literary Device: The shloka underscores the idea that human or even divine comparison falls short of capturing true divine beauty. This is a common theme in devotional literature, emphasizing the transcendence of the divine form beyond any known measure.
• Path of Devotion: The mention of celestial beings performing penance to attain sāyujya (oneness) suggests that devotion and longing for the divine are not limited to earthly beings. The Goddess, through her immense grace, inspires devotion that transcends all realms and forms.
• Inspiration for Spiritual Practice: The shloka subtly encourages devotees to aspire for higher states of consciousness and unity with the divine through devotion and meditation. It highlights that even divinities, who possess spiritual wisdom and power, aim for union with the supreme consciousness embodied by the Goddess.

This verse portrays the divine beauty of Goddess Pārvatī as not just a physical attribute but a manifestation of spiritual grandeur that inspires and draws even celestial beings towards liberation and unity with Shiva.

Shloka 13 (Victory in the matters of love)

नरं वर्षीयांसं नयनविरसं नर्मसु जडं

तवापाङ्गालोके पतितमनुधावन्ति शतशः ।

गलद्वेणीबन्धाः कुचकलशविस्रस्तसिचया

हठात् त्रुट्यत्काञ्च्यो विगलितदुकूला युवतयः ॥ १३॥

With disheveled hair,
With upper cloths slipping from their busts,
With the lock of the golden belt getting open due to the haste,
And with saris slipping away from their shoulders,
Hundreds of young lasses,
Run after the men,
Who get your sidelong glance,
Even though they are very old,
Bad looking and not interested in love sports.

Word-to-Word Meaning

• नरं (Naraṁ): a man
• वर्षीयांसं (Varṣīyāṁsam): aged, older
• नयनविरसं (Nayana-virasam): lacking charm in the eyes, not attractive
• नर्मसु (Narmasu): in romantic affairs
• जडं (Jaḍam): dull, unresponsive
• तव (Tava): your
• अपाङ्ग-आलोके (Apāṅga-āloke): in the side-glance
• पतितं (Patitam): fallen, cast upon
• अनुधावन्ति (Anudhāvanti): pursue, chase
• शतशः (Śataśaḥ): in hundreds
• गलद्वेणीबन्धाः (Galad-veṇī-bandhāḥ): with loosened hair braids
• कुचकलश-विस्रस्त-सिचया (Kuca-kalaśa-visrasta-sicayā): with loosened garments slipping from their pot-like breasts
• हठात् (Haṭhāt): suddenly, unexpectedly
• त्रुट्यत्-काञ्च्यः (Truṭyat-kāñcyaḥ): with broken waistbands
• विगलित-दुकूला (Vigalita-dukūlā): with slipping garments
• युवतयः (Yuvatayaḥ): young women

Overall Meaning of the Shloka

This verse vividly describes the captivating power of the Goddess’s sidelong glance (apāṅga). Even if it falls upon an older, unattractive, or unromantic man, it makes him suddenly desirable to young women. So powerful is the effect of the Goddess's glance that it draws hundreds of beautiful young women, with their hair and garments becoming disheveled, as they rush impulsively and passionately towards him.

Expanded Spiritual Commentary

• Power of Divine Grace: This shloka is a poetic metaphor for the transformative power of the Goddess’s grace. It illustrates how even the unremarkable or undeserving are elevated when touched by divine favor. The glance represents a subtle bestowal of blessings that can elevate one's worldly status and spiritual merit.
• Symbol of Attraction: The young women symbolize desires or boons that come unbidden when divine grace is showered upon an individual. The image of these women abandoning decorum reflects how the blessings of the Goddess can disrupt ordinary life with sudden good fortune or profound changes.
• Transformative Influence: The man, described as old, lacking charm, or dull, represents any devotee who, despite appearing ordinary or uninspired, becomes the center of attention and admiration when under divine influence. This speaks to the theme that spiritual power transcends physical and social limitations.
• Divine Play (Līla): The playful and spontaneous nature of the scene aligns with the concept of līla in Hindu philosophy, where divine acts are seen as spontaneous expressions of joy and power, transforming the mundane into something extraordinary.
• Sidelong Glance (Apāṅga) as a Symbol: In devotional and poetic contexts, the sidelong glance of the Goddess is highly significant, symbolizing her unobtrusive but potent way of imparting grace and favor. It suggests that even a brief, indirect blessing from the divine can lead to overwhelming changes.

Additional Points

• Representation of Desires and Fulfillment: The shloka metaphorically suggests that the blessings of the Goddess can make even the seemingly unworthy an object of attraction, symbolizing how divine intervention can lead to the fulfillment of desires, both spiritual and material.
• Contrast and Hyperbole: The poetic exaggeration serves to illustrate the power of divine charm and grace. The contrast between the unattractive man and the sudden overwhelming response of youthful admirers emphasizes the supernatural nature of the Goddess's influence.
• Devotional Significance: For devotees, this shloka emphasizes that seeking the grace of the Goddess can lead to miraculous changes in their lives. It is a reminder that devotion and the pursuit of divine blessings can transform one’s destiny beyond the limitations of age, appearance, or worldly ability.

This shloka, with its vivid imagery and symbolic depth, conveys the profound and transformative nature of divine grace. It serves as a testament to the power of devotion and the boundless potential of divine favor.

Shloka 14 (Avoiding famine, dacoity and epidemic)

क्षितौ षट्पञ्चाशद् द्विसमधिकपञ्चाशदुदके

हुताशे द्वाषष्टिश्चतुरधिकपञ्चाशदनिले ।

दिवि द्विष्षट्त्रिंशन्मनसि च चतुष्षष्टिरिति ये

मयूखास्तेषामप्युपरि तव पादाम्बुजयुगम् ॥ १४॥

Your two holy feet are far above,

The fifty six rays of the essence of earth of Mooladhara,

The fifty two rays of the essence of water of Mani pooraka,

The sixty two rays of the essence of fire of Swadhishtana,

The fifty four rays of the essence of air of Anahatha,

The seventy two rays of the essence of ether of Visuddhi,

And the sixty four rays of the essence of mind of Agna chakra.

ere is the detailed response for the provided shloka:

Word-to-Word Meaning

• क्षितौ (Kṣitau): on the earth
• षट्-पञ्चाशत् (Ṣaṭ-pañcāśat): fifty-six
• द्वि-समधिक-पञ्चाशत् (Dvi-samadhika-pañcāśat): fifty-two (fifty plus two)
• उदके (Udake): in water
• हुताशे (Hutāśe): in fire
• द्वा-षष्टिः (Dvī-ṣaṣṭiḥ): sixty-two
• चतुरधिक-पञ्चाशत् (Caturadhika-pañcāśat): fifty-four (fifty plus four)
• अनिले (Anile): in air
• दिवि (Divi): in the sky (ether)
• द्विष्षट्-त्रिंशत् (Dviṣṣaṭ-triṁśat): sixty-four (thirty-two doubled)
• मनसि (Manasi): in the mind
• चतुः-षष्टिः (Catuḥ-ṣaṣṭiḥ): sixty-four
• इति (Iti): thus
• ये (Ye): those
• मयूखाः (Mayūkhāḥ): rays
• तेषाम् (Teṣām): of those
• अपि (Api): even
• उपरि (Upari): above
• तव (Tava): your
• पादाम्बुज-युगम् (Pādāmbuja-yugam): pair of lotus feet

Overall Meaning of the Shloka

This verse describes the supremacy of the divine feet of Goddess Pārvatī over the cosmic elements and their manifestations. The shloka counts the number of rays or energies in each element: 56 in the earth, 52 in water, 62 in fire, 54 in air, 72 in space, and 64 in the mind. Even these energies, which sum up the entire creation, are surpassed by the glory of the lotus feet of the Goddess, which stand above and beyond them.

Expanded Spiritual Commentary

• Cosmic Significance: The shloka poetically outlines the energies present in the different elements of nature. It mentions the number of rays (mayūkhas), symbolic of the energies or vibrations associated with each element—earth, water, fire, air, ether, and mind. These numbers are not arbitrary but are steeped in esoteric and Tantric significance, relating to the subtle forces that sustain the universe.
• Supremacy of the Divine: The feet of the Goddess are placed above all these elemental energies, signifying that her divine power transcends the material and subtle realms. This reinforces the idea that the Goddess is the source and ultimate controller of all cosmic energies.
• Devotion and Spiritual Ascent: By placing the divine feet above all elemental forces, the verse hints at the path of surrender and devotion. A devotee seeking liberation must look beyond the physical and mental planes, represented by these elements, and seek refuge at the feet of the divine, which are the source of all creation and the path to ultimate liberation.
• Symbolism of the Lotus Feet: The feet of the Goddess are often considered a metaphor for the foundation of spiritual practice and surrender. They are believed to bestow peace, spiritual knowledge, and liberation. The depiction of the feet as being above even the powerful cosmic energies implies that true spiritual power lies in devotion to the divine mother.

Additional Points

• Numerology and Mysticism: The specific numbers associated with each element have significance in various spiritual traditions. For example, 64 in the mind represents the 64 arts or creative faculties, while 56 in the earth can correspond to the number of petals in a particular layer of the mūlādhāra chakra.
• Tantric Interpretation: In Tantric philosophy, each number may represent a specific energy or deity associated with the element, adding layers of meaning to the verse.
• Hierarchy of Creation: By enumerating the rays and placing the divine feet above them, the shloka illustrates the hierarchy from the gross (earth) to the most subtle (mind) and ultimately to the supreme consciousness embodied by the Goddess.

This shloka conveys the idea that no matter how powerful or profound the energies of the universe may be, they all find their ultimate source and resting place in the divine feet of Goddess Pārvatī, which are the true support for anyone seeking spiritual ascent.

Shloka 15 (Ability to write poems and ability to become scholar)

शरज्ज्योत्स्नाशुद्धां शशियुतजटाजूटमकुटां

वरत्रासत्राणस्फटिकघटिकापुस्तककराम् ।

सकृन्न त्वा नत्वा कथमिव सतां संन्निदधते

मधुक्षीरद्राक्षामधुरिमधुरीणाः फणितयः ॥ १५॥

Sweetest words rivaling the honey, milk and grapes,

Can only Come to the thoughts of the devotee,

Who once meditates on your face,

Which is like the white autumn moon,

On your head with a crown with the crescent moon and flowing hair,

And hands that shower boons and give protection,

Which hold the crystal chain of beads and books.

Word-to-Word Meaning

• शरज्ज्योत्स्ना-शुद्धां (Śaraj-jyotsnā-śuddhāṁ): pure as the autumn moonlight
• शशियुत-जटाजूट-मकुटां (Śaśiyuta-jaṭā-jūṭa-makuṭāṁ): adorned with a crown of matted hair containing the crescent moon
• वरत्रास-त्राण-स्फटिक-घटिका-पुस्तक-कराम् (Varatrāsa-trāṇa-sphaṭika-ghaṭikā-pustaka-karām): holding in her hands a crystal rosary and a book, symbols of boons and protection
• सकृत् (Sakṛt): even once
• न (Na): not
• त्वां (Tvāṁ): you
• नत्वा (Natvā): having bowed to
• कथमिव (Kathamiva): how
• सतां (Satāṁ): of the virtuous
• संन्निदधते (Saṁnidadhate): can establish or attain
• मधु-क्षीर-द्राक्षा-मधुरिम-धुरीणाः (Madhu-kṣīra-drākṣā-madhurima-dhurīṇāḥ): the sweetness of honey, milk, and grapes
• फणितयः (Phaṇitayaḥ): the words or speech

Overall Meaning of the Shloka

This shloka praises the Goddess as pure and radiant like autumn moonlight, adorned with the crescent moon in her matted hair, holding a crystal rosary and a book that signify bestowing boons and granting protection. The verse emphasizes that without bowing even once to her divine form, how can the wise or virtuous people imbue their speech with the supreme sweetness akin to honey, milk, and grapes?

Expanded Spiritual Commentary

• Goddess Saraswati’s Imagery: The description of the Goddess in this shloka closely aligns with the imagery of Saraswati, the deity of knowledge, wisdom, and eloquence. The purity of autumn moonlight symbolizes clarity and flawless beauty, emphasizing her nature as the embodiment of supreme knowledge.
• Symbols in Her Hands:
  • Crystal Rosary (स्फटिकघटिका): Represents constant contemplation, meditation, and the eternal nature of wisdom.
  • Book (पुस्तक): Symbolizes knowledge and learning, vital for attaining higher truths.
• Moon and Hair: The crescent moon in her matted hair signifies the transcendence of time and the calming, soothing influence she has on her devotees. It also aligns her with Shiva, indicating her presence as the embodiment of divine wisdom.
• The Power of Speech: The verse implies that only those who bow to her and receive her blessings can speak with a sweetness that surpasses all earthly delights, such as honey, milk, and grapes. This suggests that divine grace elevates human speech to expressions filled with profound wisdom and sweetness.
• Eloquence as a Divine Gift: The reference to speech that is sweet like honey, milk, and grapes highlights that true eloquence and impactful speech come from divine inspiration. Without the Goddess’s blessing, words may lack the divine quality that touches hearts and minds.

Additional Points

• Metaphor for Inner Purity: The shloka’s imagery conveys that true knowledge and eloquence are pure and transformative, like the light of the autumn moon that dispels darkness. The devotee’s mind, purified by devotion to the Goddess, becomes capable of producing speech that is spiritually nourishing and delightful.
• Devotional Message: The verse encourages seeking the grace of the Goddess for intellectual and spiritual refinement. Bowing to her is seen not just as a ritual act but as a surrender to divine wisdom.
• Symbolic Representation of Boons and Protection: The objects in her hands not only represent her role as the granter of learning and knowledge but also show her protective and nurturing aspects for those who seek her blessings.

In essence, this shloka highlights that the path to eloquence and true knowledge is through devotion to the Goddess. Only with her grace can one’s words attain a sweetness and depth that reflects divine insight.

Shloka 16 (Mastery of Vedas)

कवीन्द्राणां चेतःकमलवनबालातपरुचिं

भजन्ते ये सन्तः कतिचिदरुणामेव भवतीम् ।

विरिञ्चिप्रेयस्यास्तरुणतरश‍ृङ्गारलहरी-

गभीराभिर्वाग्भिर्विदधति सतां रञ्जनममी ॥ १६॥

She who is the purple luster of the dawn,

To the lotus forest like mind,

Of the kings of poets of the world,

And thus called Aruna-the purple coloured one,

Creates happiness in the mind of the holy,

With tender passionate wave of words ,

(Of Sarswathi the darling of Brahma,)

Which are royal and youthful.

Here is the detailed response for the provided shloka:

Word-to-Word Meaning

• कवीन्द्राणां (Kavīndrāṇām): of the great poets or wise sages
• चेतः-कमलवन-बालातप-रुचिम् (Cetaḥ-kamalavana-bālātapa-rucim): like the tender sunlight that nourishes the lotus grove of their minds
• भजन्ते (Bhajante): worship or revere
• ये (Ye): those who
• सन्तः (Santaḥ): virtuous or wise beings
• कतिचित् (Katicit): a few
• अरुणाम् (Aruṇām): the red-hued one (referring to the Goddess)
• एव (Eva): indeed
• भवतीम् (Bhavatīm): you (addressing the Goddess)
• विरिञ्चि-प्रेयस्याः (Viriñci-preyasyāḥ): of the beloved of Brahma (Saraswati)
• तरुणतर-शृङ्गार-लहरी- (Taruṇatara-śṛṅgāra-laharī): the youthful waves of love
• गभीराभिः (Gabhīrābhiḥ): profound or deep
• वाग्भिः (Vāgbhiḥ): by words or speech
• विदधति (Vidadhati): create or render
• सतां (Satāṁ): for the virtuous
• रञ्जनम् (Rañjanam): delight or joy
• अमी (Amī): they (those wise beings)

Overall Meaning of the Shloka

This shloka states that only a few wise beings, whose minds are like lotus groves, worship the red-hued Goddess (a form of Parvati or Saraswati). The gentle light of her presence nurtures their intellects. These worshippers, through the profound and youthful waves of poetic speech, render joy and delight to the virtuous and learned.

Expanded Spiritual Commentary

• Symbolism of the Red Hue (अरुणा): The term Aruna refers to the Goddess in her red-hued form, symbolizing dawn, vitality, and the essence of divine energy. This color suggests awakening, passion, and the dawn of knowledge and inspiration. By worshipping this radiant form, devotees open themselves to creativity and eloquence.
• The Lotus Mind: The comparison of the minds of wise poets to a lotus grove illuminated by the tender light of the sun signifies that their consciousness is open and receptive to divine influence. The Goddess’s grace acts as the nurturing light that helps their poetic and intellectual abilities blossom.
• Role of Divine Inspiration: The youthful waves of love mentioned refer to the creative and deeply emotional expressions that arise in poetry and art. These waves, when inspired by the Goddess, become profound and meaningful, creating joy and resonance among the learned.
• Elegance in Expression: This shloka highlights the refined nature of divine speech and poetry. When inspired by devotion to the Goddess, one’s words transcend ordinary speech and take on a depth that moves and delights those who are pure-hearted or learned.

Additional Points

• Exclusive Nature of Divine Insight: The phrase कतिचित् (a few) indicates that true devotion and the resulting spiritual insight are rare. Only a few have the privilege of this deep connection that allows their speech to be infused with divine sweetness and depth.
• Connection to Saraswati: The mention of Viriñci-preyasī aligns this shloka with the Goddess Saraswati, who embodies learning, wisdom, and artistic expression. It shows that worshipping her in this particular form elevates the spiritual and creative capabilities of poets and sages.
• Impact on the Learned (सतां रञ्जनम्): The speech influenced by the Goddess not only delights but also uplifts and enlightens. This denotes that the purpose of divine poetry and eloquence is not just aesthetic pleasure but also spiritual edification.

This shloka celebrates the transformative power of divine grace on the minds of poets and sages, leading to expressions that are profound, moving, and spiritually enriching. The red-hued Goddess bestows inspiration that allows words to touch the hearts of the learned and virtuous, creating a bridge between the divine and the human.

Shloka 17 (mastery over words, Knowledge of science)

सवित्रीभिर्वाचां शशिमणिशिलाभङ्गरुचिभिः

वशिन्याद्याभिस्त्वां सह जननि संचिन्तयति यः ।

स कर्ता काव्यानां भवति महतां भङ्गिरुचिभिः

वचोभिर्वाग्देवीवदनकमलामोदमधुरैः ॥ १७॥

Oh, mother holy,

He who worships you,

Along with the goddess like Vasini,

Who are the prime source of words,

And you who are having the great luster,

Got by breaking the moon stone,

Becomes the author of great epics,

Which shine like those written by great ones,

And which have the sweet scent

Of the face of the goddess of knowledge

Word-to-Word Meaning

• सवित्रीभिः (Savitṛībhih): with the group of goddesses of speech (Vashini and others)
• वाचां (Vācāṁ): of words or speech
• शशिमणि-शिला-भङ्ग-रुचिभिः (Śaśimaṇi-śilā-bhaṅga-rucibhiḥ): having the radiance resembling the moonstone’s shine
• वशिन्याद्याभिः (Vaśinyādyābhiḥ): starting with Vashini (the eight deities of speech, known as the Vashini group)
• त्वां (Tvāṁ): you (referring to the Goddess)
• सह (Saha): along with
• जननि (Janani): O Mother
• संचिन्तयति (Saṁcintayati): meditates or contemplates
• यः (Yaḥ): who
• स (Sa): he
• कर्त्ता (Karttā): becomes the creator or author
• काव्यानां (Kāvyānāṁ): of great poems or literary works
• भवति (Bhavati): becomes
• महतां (Mahatāṁ): of the great or noble
• भङ्गिरुचिभिः (Bhaṅgirucibhiḥ): with beautiful expressions
• वचोभिः (Vacobhiḥ): with words
• वाग्देवी-वदन-कमल-आमोद-मधुरैः (Vāgdevī-vadana-kamala-āmoda-madhuraiḥ): sweetened by the fragrance of the lotus face of the Goddess of speech (Saraswati)

Overall Meaning of the Shloka

This shloka says that one who meditates on the Mother Goddess along with the group of speech goddesses (like Vashini) and who has the radiance like moonstone gains the power to become a distinguished poet or creator of great literature. The words spoken by such a person are filled with beauty and sweetness, comparable to the fragrance emanating from the lotus-like face of Saraswati, the Goddess of speech.

Expanded Spiritual Commentary

• The Divine Assembly of Speech: The reference to Vashini and other goddesses (a group known as the eight Vagdevis) indicates the various aspects of divine speech. These goddesses are considered manifestations of the supreme power of expression, each responsible for a unique quality of communication and articulation. Meditating on the main Goddess along with these divine beings allows one to draw upon their collective power.
• Moonstone's Radiance: The comparison of the Goddess's beauty to that of the moonstone, known for its cooling and luminous qualities, suggests that the grace of the Goddess bestows a gentle, enlightening, and serene influence on the mind of the devotee. This radiance symbolizes the clarity and inspiration needed to create profound poetry or literary work.
• Empowerment Through Devotion: The shloka emphasizes that the devotee who meditates on the Goddess and her divine entourage of speech can attain the gift of poetic genius. This suggests that true creativity and eloquence are not just human abilities but are enhanced and divinely inspired by spiritual practice and contemplation.
• Sweetness and Elegance in Speech: The expression words sweetened by the fragrance of the lotus face of Saraswati signifies that speech influenced by the Goddess's blessing is not only beautiful but also carries an inherent sweetness that pleases and enlightens. Such speech has the power to move listeners and readers, offering both aesthetic delight and deep meaning.

Additional Points

• Artistic Excellence: The shloka underscores that poetic and literary excellence is possible through divine favor. It suggests that meditating on the Goddess can help channel the divine flow of words that captivate and inspire.
• Symbolism of the Lotus: The lotus, often associated with Saraswati and other goddesses, represents purity, beauty, and transcendence. The metaphor of the speech being sweetened by the fragrance of Saraswati’s lotus face conveys that divine eloquence is pure, delightful, and elevates mundane communication to a higher plane.
• Path for Poets and Creators: This verse serves as an encouragement for aspiring poets and writers to engage in devotion and meditation on the divine as a source of inspiration. It conveys that when speech is blessed by the Goddess, it carries an unmatched charm and depth.

In summary, this shloka from Saundaryalahari highlights the profound influence of meditating on the Goddess and her retinue of divine beings on one's creative abilities. By doing so, a devotee's speech becomes sweet, elegant, and powerful enough to create literary works that captivate and inspire the learned and virtuous.

Shloka 18 (Victory in love)

तनुच्छायाभिस्ते तरुणतरणिश्रीसरणिभिः
दिवं सर्वामुर्वीमरुणिमनि मग्नां स्मरति यः ।
भवन्त्यस्य त्रस्यद्वनहरिणशालीननयनाः
सहोर्वश्या वश्याः कति कति न गीर्वाणगणिकाः ॥ १८॥

He who meditates on,
The luster of your beautiful body,
Which is blessed by the rising sun,
And which dissolves the sky and the world,
In light purple hue,
Makes celestial damsels like Uravasi and others,
Who have eyes like the wild startled deer,
Follow him like slaves.

Word-to-Word Meaning

• तनुच्छायाभिः (Tanu-chāyābhiḥ): with the delicate, faint radiances
• ते (Te): your (referring to the Goddess)
• तरुण-तरणि-श्री-सरणिभिः (Taruṇa-taraṇi-śrī-saraṇibhiḥ): like the brilliance of the young sun (morning sun rays)
• दिवं (Divam): the sky or heaven
• सर्वाम् (Sarvām): entirely
• उर्वीम् (Urvīm): the earth
• अरुणिमनि (Aruṇimani): in redness, like the color of dawn
• मग्नाम् (Magnām): immersed or suffused
• स्मरति (Smarati): meditates or remembers
• यः (Yaḥ): who
• भवन्ति (Bhavanti): become
• अस्य (Asya): his
• त्रस्यत्-वन्हरिण-शालीन-नयनाः (Trasyad-vana-hariṇa-śālīna-nayanāḥ): with eyes like the shy, trembling deer in the forest
• सहा (Saha): along with
• उर्वश्याः (Urvashyāḥ): Urvashi (the celestial nymph)
• वश्याः (Vaśyāḥ): subservient or controlled
• कति कति (Kati kati): how many, various
• न (Na): not
• गीर्वाण-गणिकाः (Gīrvāṇa-gaṇikāḥ): celestial maidens or heavenly courtesans

Overall Meaning of the Shloka

This shloka states that one who meditates on the Goddess, whose radiance resembles the delicate rays of the youthful sun that suffuse both heaven and earth with a reddish glow, gains an extraordinary charm. As a result, even celestial maidens, including the divine beauty Urvashi and others with eyes as gentle as those of a shy deer, become captivated and submissive to him.

Expanded Spiritual Commentary

• Radiance of the Divine: The delicate rays of the youthful sun symbolize the Goddess’s gentle, life-giving, and luminous energy that permeates the cosmos. The meditator who focuses on this divine radiance imbibes a glow that transcends the physical and becomes a source of powerful attraction.
• Symbolism of Redness (अरुणिम): The shloka's emphasis on the color red suggests vibrancy, power, and the essence of the divine feminine energy known as Shakti. This hue signifies the transformative power that turns ordinary beings into charismatic and spiritually potent individuals.
• Captivation of the Divine Beings: The celestial maidens represent extraordinary beauty and allure. The shloka implies that the devotee who truly meditates on the Goddess attains such spiritual and personal magnetism that even these divine beings are drawn to them. This speaks to the profound impact of divine meditation on elevating one's persona to celestial levels.
• Eyes Like a Deer: The phrase eyes like those of a shy deer suggests gentleness, innocence, and natural beauty. The imagery portrays how the devotee's grace becomes so pronounced that even beings who embody beauty and charm find themselves captivated by it.

Additional Points

• Inner Transformation and Attraction: The shloka underlines that true meditation on the Goddess not only leads to inner peace and enlightenment but also confers an aura of irresistible attraction. This power is not just external charm but a divine quality that elevates one's being.
• Influence Over Celestial Entities: The reference to Urvashi and the celestial maidens implies that the fruits of such meditation reach beyond the mortal realm, impacting even those of divine nature. It suggests that the devotee's spiritual progress allows them to wield an influence that aligns with the highest realms of beauty and grace.
• Meditation as Empowerment: This shloka emphasizes that the consistent practice of meditating on the divine form of the Goddess enriches the devotee's inner essence, bestowing confidence and an allure that attracts even divine beings.

In summary, this verse from Saundaryalahari extols the power of meditating on the divine radiance of the Goddess. The meditator becomes so radiant and captivating that even celestial beauties are drawn to them, showcasing the transformative and transcendent impact of true devotion.

Shloka 19 (Victory in love)

मुखं बिन्दुं कृत्वा कुचयुगमधस्तस्य तदधो

हरार्धं ध्यायेद्यो हरमहिषि ते मन्मथकलाम् ।

स सद्यः संक्षोभं नयति वनिता इत्यतिलघु

त्रिलोकीमप्याशु भ्रमयति रवीन्दुस्तनयुगाम् ॥ १९॥

Hey, Mother who is Goddess of all universe,

He who meditates on you ,

As the crescent of love of our lord great,,

On the dot of the holy wheel,

Your two busts just below,

And you as the half of Shiva our lord,

Not only Creates waves of emotion in ladies,

But charms the world, which has moon and sun as busts.

Word-to-Word Meaning

• मुखं (Mukham): face
• बिन्दुं (Binduṁ): a dot or point
• कृत्वा (Kṛtvā): making
• कुचयुगम् (Kucayugam): pair of breasts
• अधः (Adhaḥ): below
• तस्य (Tasya): of that (the face)
• तदधः (Tadadhaḥ): further below that
• हरार्धं (Harārdham): the half of Shiva (Ardhanarishvara form)
• ध्यायेत् (Dhyāyet): meditates upon
• यः (Yaḥ): who
• हरमहिषि (Haramaḥiṣi): O consort of Hara (Shiva), referring to the Goddess Parvati
• ते (Te): your
• मन्मथकलाम् (Manmatha-kalām): the essence or art of Manmatha (the god of love)
• स (Sa): he
• सद्यः (Sadyaḥ): immediately
• संक्षोभं (Saṁkṣobhaṁ): agitation or disturbance
• नयति (Nayati): brings
• वनिता (Vanitā): women
• इति (Iti): thus
• अति-लघु (Ati-laghu): very easily
• त्रिलोकीम् (Trilokīm): the three worlds
• अपि (Api): even
• आशु (Āśu): quickly
• भ्रमयति (Bhramayati): causes to revolve or confound
• रवीन्दु-स्तनयुगाम् (Ravīndu-stanayugām): referring to the sun and moon as a pair of breasts

Overall Meaning of the Shloka

This shloka describes the profound effect of meditating upon the Goddess in a specific form. If one visualizes the Goddess with a face represented by a bindu (point), with her pair of breasts below, and her lower body merging with the form of Shiva (depicting Ardhanarishvara), they will experience the divine essence of love embodied by Manmatha (the god of love). Such meditation immediately brings intense attraction and charm, so powerful that it not only captivates women effortlessly but can also unsettle and enchant the three worlds, symbolized by the sun and moon as the Goddess’s breasts.

Expanded Spiritual Commentary

• Visualizing the Divine Form: The meditation described is of the Goddess in her cosmic, integrated form with Shiva, portraying the Ardhanarishvara concept where both masculine and feminine energies coexist. This symbolizes the unity and balance of opposites—Shiva representing pure consciousness and Shakti as dynamic energy.
• Symbolism of Bindu: The bindu at the top, representing the face, signifies the ultimate point of focus or creation. It is the source of manifestation, indicating that meditation on this point leads to realizing the unified source of all existence.
• Manmatha’s Influence: The term Manmatha-kalā highlights the Goddess’s embodiment of love and desire, which transcends physical attraction to signify the allure of spiritual beauty. The power of such meditation bestows the devotee with an aura of irresistible charm and influence that can stir and enchant the entire cosmos.
• Sun and Moon Symbolism: Referring to the sun and moon as the breasts of the Goddess emphasizes her nurturing and controlling aspects over time (sun) and the mind (moon). This represents how the meditation on the Goddess’s form encompasses cosmic forces and influences both emotional and rational aspects.
• Universal Impact: The shloka conveys that meditating upon this form of the Goddess not only grants personal charisma but also impacts the entire universe. It shows that the devotee, through such profound meditation, gains a transformative power capable of moving the hearts of beings across all realms.

Additional Points

• Power of Feminine Energy: This shloka emphasizes the supreme power of the divine feminine as both nurturing and captivating. It illustrates how the Goddess’s energy is fundamental to creation and attraction.
• Synthesis of Energies: The depiction of the Goddess with Shiva reflects the non-dual nature of divinity, where the feminine (Shakti) and masculine (Shiva) aspects are intertwined. It reinforces the idea that true realization and power come from understanding and embodying both energies.
• Impact on Devotee’s Life: Practicing meditation as described in this shloka can bestow the devotee with heightened intuition, spiritual magnetism, and the ability to influence and inspire others. This reflects the broader teachings of Saundaryalahari on the transformative and empowering effects of worshipping the Goddess.

In essence, this verse celebrates the profound power of meditating on the Goddess in her integrated form with Shiva, which imbues the devotee with divine allure and the capability to enchant and influence the cosmos.

Shloka 20 (Curing of all poisons and curing of all fevers)

किरन्तीमङ्गेभ्यः किरणनिकुरम्बामृतरसं
हृदि त्वामाधत्ते हिमकरशिलामूर्तिमिव यः ।
स सर्पाणां दर्पं शमयति शकुन्ताधिप इव
ज्वरप्लुष्टान् दृष्ट्या सुखयति सुधाधारसिरया ॥ २०॥

He who meditates in his mind,

On you who showers nectar from all your limbs,

And in the form which resembles,

The statue carved out of moonstone,

Can with a single stare,

Put an end to the pride of snakes,

And with his nectar like vision,

Cure those afflicted by fever.

Word-to-Word Meaning

• किरन्तीम् (Kirantīm): emitting or radiating
• अङ्गेभ्यः (Aṅgebhyaḥ): from the limbs or body parts
• किरण-निकुरम्ब-अमृत-रसम् (Kiraṇa-nikuramba-amṛta-rasam): clusters of rays filled with nectar-like essence
• हृदि (Hṛdi): in the heart
• त्वाम् (Tvām): you (the Goddess)
• आधत्ते (Ādhattē): places or meditates upon
• हिमकर-शिला-मूर्तिम् (Himakara-śilā-mūrtim): an image made of moonstone or resembling the moon
• इव (Iva): like
• यः (Yaḥ): who
• स (Sa): he
• सर्पाणां (Sarpāṇām): of serpents
• दर्पं (Darpam): pride or venom
• शमयति (Śamayati): calms or subdues
• शकुन्ताधिप (Śakuntādhipa): king of birds, referring to Garuda
• इव (Iva): like
• ज्वर-प्लुष्टान् (Jvara-pluṣṭān): those afflicted with fever or distress
• दृष्ट्या (Dṛṣṭyā): by sight or glance
• सुखयति (Sukhayati): brings comfort or happiness
• सुधा-धार-सिरया (Sudhā-dhāra-sirayā): with a stream of nectar

Overall Meaning of the Shloka

This shloka praises the divine radiance of the Goddess, who emanates streams of nectarine rays from her body, likened to moonlight that soothes and revitalizes. The person who meditates upon her in this form—imagining her as a figure made of moonstone that exudes a cooling, life-giving essence—gains the ability to pacify the pride and venom of serpents like Garuda, and to bring relief and joy to those suffering from fevers or ailments through the mere power of their compassionate gaze.

Expanded Spiritual Commentary

• Divine Radiance and Nectar: The Goddess’s form is depicted as radiating life-sustaining rays, symbolizing her nurturing and healing nature. The rays are described as containing amṛta (nectar), which represents the ultimate source of immortality and spiritual bliss. This nectar-like essence signifies her divine grace that flows towards her devotees, nourishing them spiritually and physically.
• Moonstone Imagery: The moonstone’s cool and soothing nature emphasizes the calming and restorative attributes of the Goddess. By meditating on her as a figure of moonstone, one aligns with her tranquil and serene qualities, which help pacify both internal and external disturbances.
• Overcoming Poison and Pride: The comparison to Garuda, who subdues serpents, suggests that the devotee who internalizes the Goddess’s qualities can overcome negative forces such as pride, venomous behavior, and even spiritual toxins. This represents the Goddess’s power to protect and heal.
• Healing Presence: The shloka underscores the compassionate nature of the Goddess’s glance. It is said that her mere sight, filled with the essence of amṛta, has the power to relieve suffering and heal. This illustrates the deep connection between divine grace and the well-being of devotees.

Additional Points

• Symbolism of Nectar: The amṛta flowing from her body symbolizes not only physical healing but the spiritual nourishment that a devotee receives through meditation and devotion.
• Comparison with Garuda: The reference to Garuda showcases how divine power can conquer adversaries and mitigate harmful influences. Meditating on the Goddess imbues the devotee with strength and the ability to protect and uplift others.
• Alleviating Suffering: The phrase jvarapluṣṭān dṛṣṭyā sukhayati highlights how the Goddess’s compassionate presence can bring relief to those afflicted by various forms of distress, both physical and emotional. This positions her as the ultimate nurturer and protector in times of crisis.

In conclusion, this verse illustrates the profound spiritual and healing power of meditating on the Goddess, whose divine radiance and grace bring peace, protection, and joy to all who revere her.

Saundaryalahari-shlokas-21-30