Saundaryalahari, सौन्दर्यलहरी Shlokas 21-30

 Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 21-30

Shloka 21 (Attracting every one, Making everyone happy)

तटिल्लेखातन्वीं तपनशशिवैश्वानरमयीं

निषण्णां षण्णामप्युपरि कमलानां तव कलाम् ।

महापद्माटव्यां मृदितमलमायेन मनसा

महान्तः पश्यन्तो दधति परमाह्लादलहरीम् ॥ २१॥

Those souls great,

Who have removed all the dirt from the mind,

And meditate on you within their mind,

Who is of the form of sun and moon,

And living in the forest of lotus,

And also above the six wheels of lotus,

Enjoy waves after waves,

Of happiness supreme.

1. Word-to-Word Meaning

• तटिल्लेखा-तन्वीं (Taṭillekhā-tanvīṁ): slender like a streak of lightning
• तपन-शशि-वैश्वानरमयीं (Tapaṇa-śaśi-vaiśvānaramayīṁ): composed of the sun, the moon, and fire
• निषण्णां (Niṣaṇṇāṁ): seated
• षण्णाम् (Ṣaṇṇām): of the six
• अपि (Api): even
• उपरि (Upari): above
• कमलानां (Kamalānāṁ): of lotuses
• तव (Tava): your
• कलाम् (Kalām): form or manifestation
• महापद्माटव्यां (Mahāpadmāṭavyāṁ): in the great lotus forest (symbolic of the thousand-petaled lotus)
• मृदित-मलमायेन (Mṛdita-mala-māyena): with minds purified of impurity and illusion
• मनसा (Manasā): with the mind
• महान्तः (Mahāntaḥ): great beings or sages
• पश्यन्तः (Paśyantaḥ): seeing or beholding
• दधति (Dadhati): experience or attain
• परम-आह्लाद-लहरीम् (Parama-āhlāda-laharīm): the wave of supreme bliss

2. Overall Meaning of the Shloka

This shloka describes the form of the Goddess as slender and luminous like a streak of lightning. She embodies the sun, moon, and fire, and is seated above the six lotuses, representing the spiritual chakras. The enlightened beings who meditate upon her in the great lotus forest of the thousand-petaled lotus (Sahasrara) with purified minds, free from impurity and illusion, behold her divine presence and experience waves of supreme bliss.

3. Expanded Spiritual Commentary

• Divine Form: The description of the Goddess as Taṭillekhā-tanvīṁ highlights her radiant and slender appearance, suggesting a form that is both powerful and delicate. The lightning metaphor emphasizes her transcendent energy and the sudden, illuminating power of realization that she brings.
• Symbolism of Sun, Moon, and Fire: The embodiment of the sun, moon, and fire (representing Surya, Chandra, and Agni) suggests that she is the source of all cosmic energy and balances creation, preservation, and destruction. These elements also correspond to the three nāḍīs (Ida, Pingala, and Sushumna) through which vital energies flow in yogic practices.
• Seated Above the Six Lotuses: The six lotuses refer to the six primary chakras in the body. Her position above them symbolizes transcendence and the culmination of spiritual ascent at the Sahasrara (the thousand-petaled lotus), which represents supreme consciousness and unity with the divine.
• Purity and Illumination: The phrase mṛdita-mala-māyena indicates that only those who have purified their minds of impurities and illusions (māyā) can truly perceive her divine presence. This state of mental and spiritual purification is necessary for attaining higher states of awareness.
• Wave of Supreme Bliss: The enlightened beings (mahāntaḥ) who meditate upon the Goddess experience the paramāhlāda-laharī—a wave of unending and supreme bliss. This highlights the ultimate goal of spiritual practice: union with the divine, which brings boundless joy and fulfillment.

4. Additional Points

• Metaphor of the Lotus Forest: The Mahāpadmāṭavī or the great lotus forest symbolizes the Sahasrara chakra, a realm of divine consciousness where dualities dissolve, and pure awareness exists.
• Meditative Significance: This shloka serves as an encouragement for practitioners to seek spiritual purification and deep meditation to experience the highest form of bliss through connection with the divine feminine.

In summary, the verse beautifully portrays the Goddess in her transcendental form, inviting devoted meditation that leads to the realization of supreme, blissful consciousness.

Shloka 22 (Getting of all powers)

भवानि त्वं दासे मयि वितर दृष्टिं सकरुणा-
मिति स्तोतुं वाञ्छन् कथयति भवानि त्वमिति यः ।
तदैव त्वं तस्मै दिशसि निजसायुज्यपदवीं
मुकुन्दब्रह्मेन्द्रस्फुटमकुटनीराजितपदाम् ॥ २२॥

If any one has wish in his mind to pray.

"You , Bhavani , my mother,

Please shower on me, a part of your merciful look",

Even before he says, "You Bhavani",

You my goddess,

Would give to him the water,

Falling from the crowns ,

Of Vishnu, Rudra and Brahma,

At your feet,

And grant him, the eternal life in your world.

1. Word-to-Word Meaning

• भवानी (Bhavāni): O Bhavani (a name for the Divine Mother)
• त्वं (Tvaṁ): You
• दासे (Dāse): in your servant
• मयि (Mayi): in me
• वितर (Vitar): bestow
• दृष्टिं (Dṛṣṭiṁ): glance
• सकरुणाम् (Sakaruṇām): full of compassion
• इति (Iti): thus
• स्तोतुं (Stotuṁ): to praise or chant
• वाञ्छन् (Vāñchann): desiring
• कथयति (Kathayati): says
• भवानी (Bhavāni): Bhavani
• त्वम् (Tvam): You
• इति (Iti): thus
• यः (Yaḥ): he who
• तदा एव (Tadā eva): right then
• त्वं (Tvaṁ): You
• तस्मै (Tasmai): to him
• दिशसि (Diśasi): grant
• निज (Nija): your own
• सायुज्य (Sāyujya): unity or oneness
• पदवीं (Padavīm): the state or position
• मुकुन्द (Mukunda): Vishnu
• ब्रह्मेन्द्र (Brahmendra): Brahma and Indra
• स्फुटम् (Sphuṭam): clear, distinct
• अकुट (A-kuṭa): adorned crowns
• नीराजित (Nīrājita): illuminated or worshipped
• पदाम् (Padām): feet

2. Overall Meaning of the Shloka

The devotee who desires to praise the Divine Mother, Bhavani, by sincerely uttering, "O Bhavani, please cast your compassionate glance upon me, your humble servant," is immediately blessed by Her with the state of oneness (Sayujya) with Her. This state is so exalted that even the feet of the Mother, worshipped by the crowned heads of Vishnu, Brahma, and Indra, illuminate this realization.

3. Expanded Spiritual Commentary

This verse emphasizes the power and grace of simple, heartfelt devotion. The Divine Mother, Bhavani, represents the compassionate, all-merciful aspect of the Supreme. Here, the devotee approaches Her not with complex rituals or intellectual accomplishments but with the pure and simple plea, “Bhavani, cast your compassionate glance on me.” This act of total surrender and simplicity moves Her to grant the highest spiritual state, known as Sayujya—complete unity with the divine essence.

The shloka conveys that such a state is beyond the reach of even great deities like Mukunda (Vishnu), Brahma, and Indra, who revere the Mother's feet adorned with their crowns. This suggests that the ultimate realization is not solely for the powerful or the learned but is accessible through the path of sincere, loving surrender.

The term निजसायुज्यपदवीं (nija-sāyujya-padavīm) implies the devotee’s absorption into the Mother’s divine essence, a state where the individual self merges into the supreme consciousness. This signifies liberation (moksha) characterized by eternal bliss and unity with the divine.

4. Additional Points

• Devotion as the Path: This verse is a profound reminder that devotion (bhakti) is a powerful and direct means to attain divine union, transcending scholarly or ritualistic practices.
• Power of the Divine Name: Simply calling upon Bhavani with faith has transformative power. The repetition of the name itself becomes a mantra, drawing the Mother's grace.
• Universal Appeal: The shloka highlights that divine grace is available to all, regardless of status or intellectual prowess, emphasizing the Mother’s boundless love for all Her devotees.

In summary, this verse showcases the unmatched compassion of the Divine Mother, who, upon hearing a sincere call from Her devotee, bestows the highest form of grace—unity with Her, a state revered by even the greatest of divine beings.

Shloka 23 (getting of all riches)

त्वया हृत्वा वामं वपुरपरितृप्तेन मनसा

शरीरार्धं शम्भोरपरमपि शङ्के हृतमभूत् ।

यदेतत्त्वद्रूपं सकलमरुणाभं त्रिनयनं

कुचाभ्यामानम्रं कुटिलशशिचूडालमकुटम् ॥ २३॥

Your form in my mind,

Is the colour of red of the rising sun,

Is adorned with three eyes,

Has two heavy busts,

Is slightly bent,

And wears a crown with the crescent moon,

And hence arises a doubt in me,

That you were not satisfied ,

By half the body of Shambu that he gave,

And occupied all his body.

1. Word-to-Word Meaning

• त्वया (Tvayā): By you
• हृत्वा (Hṛtvā): having taken
• वामं (Vāmaṁ): the left (half)
• वपुः (Vapuḥ): form or body
• अपरितृप्तेन (Aparitṛptena): not satisfied
• मनसा (Manasā): in the mind
• शरीरार्धं (Śarīrārdham): half of the body
• शम्भोः (Śambhoḥ): of Shambhu (Lord Shiva)
• अपरम् (Aparam): the other
• अपि (Api): even
• शङ्के (Śaṅke): I suspect
• हृतम् (Hṛtam): taken away
• अभूत् (Abhūt): has become
• यत् (Yat): which
• एतत् (Etat): this
• त्वद्रूपं (Tvad-rūpaṁ): your form
• सकलम् (Sakalam): entire
• अरुणाभं (Aruṇābhaṁ): red-hued
• त्रिनयनं (Tri-nayanaṁ): with three eyes
• कुचाभ्याम् (Kucābhyām): by the bosoms
• आनम्रम् (Ānamram): slightly bent
• कुटिलशशिचूडालम् (Kuṭila-śaśi-cūḍālam): with the crescent moon adorning the head
• अकुटम् (A-kuṭam): crownless

2. Overall Meaning of the Shloka

The shloka poetically expresses the idea that the Divine Mother, having taken the left half of Lord Shiva to form the Ardhanarishvara aspect, still remained unsatisfied and extended her presence to take the entire form of Shiva. The resulting form is seen as one with a reddish hue, with three eyes, slightly bent by the weight of her bosoms, and adorned with a crescent moon on the head but without a crown. This form embodies both the characteristics of Shiva and Shakti.

3. Expanded Spiritual Commentary

This verse presents the concept of Ardhanarishvara, the combined form of Shiva and Shakti, signifying the inseparable unity of the divine masculine and feminine principles. The poetic metaphor of the Divine Mother taking not only half of Shiva's body but subtly encompassing His entire form illustrates the all-encompassing power and essence of Shakti as the creative force behind existence.

The depiction of the अरुणाभं (red-hued) form suggests the life-giving energy and vitality that Shakti imparts, essential for cosmic activities. The त्रिनयनं (three eyes) symbolizes omniscience, representing the sun, moon, and fire, denoting the power to witness and govern the entire universe.

The slight bend of the form, due to the bosoms, emphasizes nurturing and compassion, traits intrinsic to the Mother aspect of the divine. The कुटिलशशिचूडालम् (crescent moon on the head) is an attribute of Shiva, symbolizing mastery over time and cycles, suggesting that the form of the Mother encompasses both dynamic action and the timeless, formless state of consciousness.

4. Additional Points

• Symbolism of Unity: The verse reflects on how creation itself stems from the union of Shiva (pure consciousness) and Shakti (divine energy). This unity emphasizes that neither aspect can function in isolation; together, they uphold the cosmic order.
• Devotional Insight: The idea that Shakti's love and power are so profound that she metaphorically "takes over" Shiva’s entire form underlines her position as both creator and sustainer of life.
• Meditative Contemplation: This imagery can be used in meditation to remind devotees of the balance between stillness (Shiva) and movement (Shakti), invoking a sense of harmony within oneself.

In essence, the shloka portrays the profound, inseparable relationship between Shiva and Shakti, illustrating that they are two halves of the same supreme reality, creating a vision of wholeness that resonates deeply within spiritual practices.

Shloka 24 (Management of fear of Bhoothas, Prethas and Pishachas)

जगत्सूते धाता हरिरवति रुद्रः क्षपयते

तिरस्कुर्वन्नेतत्स्वमपि वपुरीशस्तिरयति ।

सदापूर्वः सर्वं तदिदमनुगृह्णाति च शिव-

स्तवाज्ञामालम्ब्य क्षणचलितयोर्भ्रूलतिकयोः ॥ २४॥

Brahma creates the world,

Vishnu looks after it,

Shiva destroys it,

Easwara makes them disappear,

And also disappears himself,

And Sadshiva blesses them all,

By your order given to him,

By a momentary move of your eyebrows.

1. Word-to-Word Meaning

• जगत् (Jagat): the world
• सूते (Sūte): creates
• धाता (Dhātā): Brahma (the creator)
• हरिः (Hariḥ): Vishnu (the sustainer)
• अवति (Avati): protects
• रुद्रः (Rudraḥ): Shiva (the destroyer)
• क्षपयते (Kṣapayate): annihilates or dissolves
• तिरस्कुर्वन् (Tiraskurvan): concealing or withdrawing
• एतत् (Etat): this
• स्वम् (Svam): own
• अपि (Api): even
• वपुः (Vapuḥ): form
• ईशः (Īśaḥ): the Lord (Shiva)
• तिरयति (Tirayati): withdraws or dissolves
• सदा (Sadā): always
• पूर्वः (Pūrvaḥ): the primeval or ancient
• सर्वं (Sarvam): all
• तत् (Tat): that
• इदम् (Idam): this
• अनुगृह्णाति (Anugṛhṇāti): blesses or graces
• च (Cha): and
• शिवः (Śivaḥ): Shiva
• तव (Tava): your
• आज्ञा (Ājñā): command or order
• मालम्ब्य (Mālambya): taking refuge in or following
• क्षण (Kṣaṇa): momentary
• चलितयोः (Calitayoḥ): moving or shifting
• भ्रूलतिकयोः (Bhrū-latikayoḥ): of the creeper-like eyebrows

2. Overall Meaning of the Shloka

Brahma creates the world, Vishnu sustains and preserves it, and Rudra (Shiva) dissolves or destroys it. Even the supreme form of Shiva, in His act of concealment, withdraws all of creation back into Himself. Yet, despite His power, He acts only in accordance with your (the Divine Mother’s) command. All of this—creation, preservation, and destruction—is orchestrated by Shiva as He takes guidance from the subtle movement of your brows, indicating your will and command.

3. Expanded Spiritual Commentary

This shloka emphasizes the supreme authority of the Divine Mother, who directs the functions of the Trimurti—Brahma, Vishnu, and Shiva. While each of these deities performs their cosmic roles of creation, sustenance, and dissolution, it is the subtle command of the Goddess, manifested through the movement of her brows, that initiates and governs these actions. This imagery illustrates her as the Adishakti or the primordial energy that controls and transcends the cycle of creation and destruction.

The phrase क्षणचलितयोः भ्रूलतिकयोः (the momentary movement of your brows) symbolizes the subtlety and power of divine will. This indicates that the most significant cosmic events are orchestrated not through grand displays but through the most delicate gestures of the Divine Mother, reflecting the all-pervasive yet subtle influence of Shakti in guiding universal order.

This verse also highlights the idea that while Shiva is considered सदापूर्वः (the eternal and primeval being), even he acts in deference to the will of Shakti. This demonstrates the intimate and inseparable relationship between Shiva (pure consciousness) and Shakti (divine energy).

4. Additional Points

• Symbolism of Eyebrows: The movement of the eyebrows as a metaphor implies that the Divine Mother’s will is so powerful that it takes only the slightest gesture to command the universe. This reinforces her status as the ultimate power behind all cosmic activities.
• Triad of Functions: The mention of Brahma, Vishnu, and Shiva highlights the complete cycle of life: birth, preservation, and death, showing that even the most fundamental aspects of existence are under the divine guidance of Shakti.
• Devotional Implication: For devotees, this verse offers insight into the supremacy and compassion of the Divine Mother, emphasizing that all aspects of life are under her benevolent control.

This shloka underlines the understanding that while the divine masculine (Shiva) holds infinite potential, it is the divine feminine (Shakti) that actualizes it through her will, harmonizing the forces that shape the cosmos.

Shloka 25 (Getting higher posts and power)

त्रयाणां देवानां त्रिगुणजनितानां तव शिवे

भवेत् पूजा पूजा तव चरणयोर्या विरचिता ।

तथा हि त्वत्पादोद्वहनमणिपीठस्य निकटे

स्थिता ह्येते शश्वन्मुकुलितकरोत्तंसमकुटाः ॥ २५॥

Consort of Shiva,

The worship done at the base of your feet,

Is the worship done to the holy Trinity,

Born based on your trine properties .

This is so true, oh mother,

Because don't the trinity,

Always stand with folded hands,

Kept on their crown

Near the jeweled plank,

Which carries thine feet.

1. Word-to-Word Meaning

• त्रयाणां (Trayāṇām): of the three
• देवानां (Devānām): gods
• त्रिगुणजनितानां (Triguṇa-janitānām): born of the three qualities (sattva, rajas, tamas)
• तव (Tava): your
• शिवे (Śive): O Divine Mother (auspicious one)
• भवेत् (Bhavet): may become
• पूजा (Pūjā): worship
• पूजा (Pūjā): worship
• तव (Tava): your
• चरणयोः (Caraṇayoḥ): at the feet
• या (Yā): which
• विरचिता (Viracitā): is performed or arranged
• तथा हि (Tathā hi): thus indeed
• त्वत् (Tvat): your
• पाद (Pāda): feet
• उद्वहन (Udvahāna): supporting
• मणि-पीठस्य (Maṇi-pīṭhasya): the jeweled throne
• निकटे (Nikate): nearby
• स्थिताः (Sthitāḥ): are situated
• हि (Hi): indeed
• एते (Ete): these
• शश्वत् (Śaśvat): eternally
• मुकुलित-कर (Mukulita-kara): with folded hands
• उत्तंस-मकुटाः (Uttamsa-makuṭāḥ): with crowns as ornaments

2. Overall Meaning of the Shloka

O Divine Mother, the worship that is offered at your feet becomes the true worship of the three deities—Brahma, Vishnu, and Shiva—who are born of the three qualities (sattva, rajas, tamas). Indeed, these gods are eternally present near the jeweled throne that supports your feet, standing with folded hands and crowns as ornaments, signifying their submission and reverence to you.

3. Expanded Spiritual Commentary

This verse signifies that the ultimate worship is that of the Divine Mother, as she is the source and embodiment of all three qualities (gunas)—sattva (purity), rajas (activity), and tamas (inertia)—which manifest as Brahma, Vishnu, and Shiva, the trinity responsible for creation, preservation, and destruction. The worship of the Mother transcends the separate worship of these deities, embodying the unity and the source from which they emanate.

The imagery of the trinity standing with folded hands and jeweled crowns in eternal reverence at the Mother’s feet emphasizes their dependence on her divine will and presence. It suggests that even the most revered gods, who have roles in the cosmic cycle, ultimately draw their power and purpose from her. This acknowledgment of the supremacy of Shakti highlights the divine feminine as the ultimate force behind all cosmic activities.

The jeweled throne (मणि-पीठ) symbolizes not just opulence but also spiritual illumination, implying that the Divine Mother’s feet rest on the very foundation of consciousness and divine wisdom. The gods standing nearby with folded hands symbolize devotion and the recognition that true surrender lies in worshiping the source of all energy and power.

4. Additional Points

• Philosophical Significance: The verse reflects the Advaita (non-dual) philosophy where the ultimate reality is one, and the manifestations, including the trinity, stem from that singular source, represented by the Divine Mother.
• Symbolism of Folded Hands: The gods with folded hands signify humility and recognition of a higher power, teaching that surrender is essential even for the highest beings.
• Worship in Practice: For a devotee, this verse emphasizes that offering devotion to the Divine Mother encompasses the essence of all worship, as she embodies all aspects of creation, sustenance, and dissolution.

This shloka inspires a profound understanding of the interconnectedness of divine forces and the supreme role of the Divine Mother, encouraging practitioners to seek the ultimate in the source rather than the manifestations.

Shloka 26 (Destruction of enemies)

विरिञ्चिः पञ्चत्वं व्रजति हरिराप्नोति विरतिं

विनाशं कीनाशो भजति धनदो याति निधनम् ।

वितन्द्री माहेन्द्री विततिरपि संमीलितदृशा

महासंहारेऽस्मिन् विहरति सति त्वत्पतिरसौ ॥ २६॥

The creator reaches the dissolution,

The Vishnu attains death,

The god of death even dies,

Kubera the lord of wealth expires,

The Indras close their eyes one after one,

And attain the wake less sleep,

During the final deluge,

But you my chaste mother,

Play with your consort the Sadashiva.

1. Word-to-Word Meaning

• विरिञ्चिः (Viriñciḥ): Brahma (the creator)
• पञ्चत्वं (Pañcatvaṁ): dissolution, death
• व्रजति (Vrajati): attains, reaches
• हरिः (Hariḥ): Vishnu (the preserver)
• आप्नोति (Āpnoti): attains
• विरतिं (Viratiṁ): cessation, end
• विनाशं (Vināśam): destruction
• कीनाशः (Kīnāśaḥ): Yama (the god of death)
• भजति (Bhajati): experiences, meets
• धनदः (Dhanadaḥ): Kubera (the god of wealth)
• याति (Yāti): goes to
• निधनम् (Nidhanam): death, end
• वितन्द्री (Vitandrī): Indrani (consort of Indra)
• माहेन्द्री (Māhendrī): Indra (king of the gods)
• विततिः (Vitatir): multitude
• अपि (Api): also
• संमीलितदृशा (Saṁmīlita-dṛśā): with closed eyes
• महासंहारेऽस्मिन् (Mahāsaṁhāre’smin): in this great dissolution
• विहरति (Viharati): moves about, plays
• सति (Sati): O Divine Mother
• त्वत्पतिः (Tvat-patiḥ): your consort (Shiva)
• असौ (Asau): he, that one

2. Overall Meaning of the Shloka

During the time of the great dissolution (Mahāsamhāra), Brahma meets his end, Vishnu ceases to exist, Yama, the god of death, himself faces destruction, and Kubera, the god of wealth, perishes. Even Indra and his consort, along with other divine beings, are rendered powerless with their eyes closed, unable to act. Yet, during this cosmic end, it is your consort, Lord Shiva, who continues to remain active and free, playing amidst this universal destruction, O Divine Mother.

3. Expanded Spiritual Commentary

This shloka vividly illustrates the supreme power and role of Goddess Shakti (the Divine Mother) in the cosmic process. During Mahāsamhāra (the great cosmic dissolution), when all beings and even the most powerful gods succumb to destruction or inactivity, it is only Lord Shiva who continues to exist and remain active. This underscores the idea that Shiva, without Shakti (energy or power), cannot function; but when united with Shakti, he transcends all cosmic events.

The imagery of great gods like Brahma, Vishnu, Yama, and Kubera meeting their end or becoming inactive symbolizes the impermanence of all forms and functions in the universe. This shloka highlights that the source of continuity and supreme power lies beyond even these deities—within the domain of the Divine Mother. Lord Shiva's dance during dissolution symbolizes transformation and renewal, which only becomes possible through Shakti's presence.

4. Additional Points

• Philosophical Significance: The shloka reiterates the non-dualistic concept where Shakti (the feminine principle) and Shiva (the masculine principle) are complementary forces that make up the whole. Without Shakti, even the most powerful cosmic forces are rendered inert.
• Symbolism of Dissolution: The great dissolution is a metaphor for the cyclic nature of the universe—creation, preservation, and destruction—where Shakti empowers Shiva to act as the ultimate agent of transformation.
• Spiritual Insight: For a practitioner, this verse is a reminder of the transcendent and immanent power of the Divine Mother. It also serves as an inspiration to recognize the underlying force of consciousness that moves through all cycles of existence, urging a deeper connection with the divine energy.

This shloka captures the essence of the omnipotence of the Divine Mother and the necessity of her presence for the cosmic dance of Shiva, reinforcing her role as the ultimate source and sustainer of the universe.

Shloka 27 (Realisation of self and ultimate truth)

जपो जल्पः शिल्पं सकलमपि मुद्राविरचना

गतिः प्रादक्षिण्यक्रमणमशनाद्याहुतिविधिः ।

प्रणामस्संवेशस्सुखमखिलमात्मार्पणदृशा

सपर्यापर्यायस्तव भवतु यन्मे विलसितम् ॥ २७॥

Let the mutterings that I do,

With the sacrifice in my soul.

Become chanting of your name,

Let all my movements become thine Mudhras,

Let my travel become perambulations around thee,

Let the act of eating and drinking become fire sacrifice to thee,

Let my act of sleeping becomes salutations to you ,

And let all actions of pleasure of mine,

Become parts of thine worship.

1. Word-to-Word Meaning

• जपः (Japaḥ): recitation, chanting
• जल्पः (Jalpaḥ): casual speech or conversation
• शिल्पं (Śilpaṁ): art, craftsmanship
• सकलम् (Sakalam): everything, all
• अपि (Api): also, even
• मुद्रा-विरचना (Mudrā-viracanā): forming of hand gestures or postures (in devotion)
• गतिः (Gatiḥ): movement, walking
• प्रादक्षिण्य-क्रमणम् (Prādakṣiṇya-kramaṇam): circumambulation (moving clockwise as an act of respect)
• अशनादि-आहुति-विधिः (Aśanādi-āhuti-vidhiḥ): the act of offering food and other ritual acts of oblation
• प्रणामः (Praṇāmaḥ): prostration, bowing down
• संवेशः (Saṁveśaḥ): seating or repose
• सुखम् (Sukham): comfort, ease
• अखिलम् (Akhilam): entire, complete
• आत्म-अर्पण-दृशा (Ātma-arpaṇa-dṛśā): with the mindset of offering oneself
• सपर्या-पर्यायः (Saparyā-paryāyaḥ): different forms of worship
• तव (Tava): your, of you
• भवतु (Bhavatu): let it be
• यत् (Yat): that which
• मे (Me): my
• विलसितम् (Vilasitam): activities, actions

2. Overall Meaning of the Shloka

O Divine Mother, may all my actions, whether it be chanting sacred mantras, speaking words, creating art, forming sacred hand gestures, walking, circumambulating holy sites, offering food and other rituals, bowing down, sitting comfortably, or any other activity—may all these become acts of worship and offerings dedicated to you. Let my entire life be an uninterrupted flow of devotion, seen through the lens of surrendering my very being to you.

3. Expanded Spiritual Commentary

This verse expresses a profound spiritual aspiration where the devotee seeks to transform every aspect of their life into an act of devotion. It underscores the concept of karma-yoga—the path of selfless action—where every thought, word, and deed becomes an offering to the Divine. By invoking this mindset, the devotee transcends the ordinary activities of life, turning them into a continuous worship.

The verse signifies that devotion need not be limited to formal rituals or practices; instead, even mundane actions like speaking or sitting can be infused with divine remembrance when performed with awareness and intention. The idea is to cultivate a state where there is no separation between the sacred and the mundane, transforming every moment into a spiritual offering.

4. Additional Points

• Unity of Actions and Devotion: This shloka teaches that all forms of activity, whether physical, verbal, or mental, can be acts of worship if done with a sense of surrender and devotion.
• Path to Moksha: By dedicating all actions to the Divine, the practitioner dissolves the ego and progresses toward liberation (moksha).
• Application in Daily Life: This teaching encourages integrating spiritual awareness into every action, fostering mindfulness and a deeper connection to the divine presence.

The verse serves as a reminder that true devotion permeates all aspects of life, allowing the practitioner to live in a state of divine consciousness where every action is a prayer.

Shloka 28 (Fear of poison, Untimely death)

सुधामप्यास्वाद्य प्रतिभयजरामृत्युहरिणीं

विपद्यन्ते विश्वे विधिशतमखाद्या दिविषदः ।

करालं यत्क्ष्वेलं कबलितवतः कालकलना

न शम्भोस्तन्मूलं तव जननि ताटङ्कमहिमा ॥ २८॥

Oh, mother mine,
Gods like Indra and brahma,
Who have drunk deep the nectar divine,
Which removes the cruel aging and death,
Do die and disappear.
But Shambu thy consort,
Who swallowed poison that is potent,
Does never die,
Because of the greatness ,
Of thine ear studs.

1. Word-to-Word Meaning

• सुधाम् (Sudhām): nectar, elixir (of immortality)
• अपि (Api): even
• आस्वाद्य (Āsvādya): having tasted, consumed
• प्रतिभय-जरा-मृत्यु-हरिणीम् (Pratibhaya-jarā-mṛtyu-hariṇīm): removing the fear of aging and death
• विपद्यन्ते (Vipadyante): fall into misfortune, perish
• विश्वे (Viśve): all, the whole world
• विधि-शतमख-आद्याः (Vidhi-śatamakh-ādyāḥ): deities such as Brahma (Vidhī) and Indra (Śatamukha)
• दिविषदः (Diviṣadaḥ): gods, celestial beings
• करालं (Karālam): terrible, fierce
• यत् (Yat): which
• क्ष्वेलं (Kṣvelam): roar, sound
• कबलितवतः (Kabalitavataḥ): of one who has swallowed, devoured
• काल-कलना (Kāla-kalanā): the power of time, death
• न (Na): not
• शम्भोः (Śambhoḥ): of Shiva
• तत् (Tat): that
• मूलं (Mūlam): root, source
• तव (Tava): your, of you
• जननि (Janani): O Mother
• ताटङ्क-महिमा (Tāṭaṅka-mahimā): the glory of (your) earrings

2. Overall Meaning of the Shloka

O Mother, even after consuming the nectar that grants freedom from aging and death, gods like Brahma and Indra still fall prey to decay and mortality. However, the terrifying roar of Time, which swallows all beings, is powerless in front of Shiva. This supreme immunity of Shiva is due to the profound glory of your earrings. Your divine power transcends even the concept of death and time.

3. Expanded Spiritual Commentary

This verse speaks to the unmatched power and protective grace of the Divine Mother. Although celestial beings, despite their consumption of the amrita (nectar of immortality), eventually succumb to the forces of time and death, Shiva alone remains untouched. The reason given for this transcendence is the extraordinary power of the Mother, embodied in her earrings.

The earrings symbolize the profound spiritual truths and powers the Divine Mother holds. This verse implies that even the most formidable forces in existence, such as time and death, cannot overpower the one who is shielded by the Divine Mother's grace. Shiva, as her consort, becomes an embodiment of invincibility due to his association with her.

This portrayal emphasizes the idea that true liberation and immunity from the cycles of time and death come not merely from physical or material means but through the grace and spiritual power of the Divine. The Divine Mother here is shown as the source of power, even for Shiva, reinforcing her supreme position in the cosmic order.

4. Additional Points

• Symbolism of the Earrings: The earrings are not just ornaments but represent the potent and protective aspects of the Divine Mother. They signify spiritual fortitude, unassailable power, and the profound truths she embodies.
• Spiritual Assurance: The verse is a reminder that those who seek refuge in the Divine Mother are shielded from the ultimate fears of existence—death and time.
• Unity of Shiva and Shakti: This verse reinforces the idea of non-duality between Shiva and Shakti. While Shiva symbolizes pure consciousness, Shakti, as the Divine Mother, embodies the dynamic force that supports and sustains that consciousness.

Through devotion to the Divine Mother, devotees find not just solace but liberation from the cosmic forces that bind the rest of creation.

Shloka 29 (Avoiding of abortions, Taming bad people)

किरीटं वैरिञ्चं परिहर पुरः कैटभभिदः

कठोरे कोटीरे स्खलसि जहि जम्भारिमुकुटम् ।

प्रणम्रेष्वेतेषु प्रसभमुपयातस्य भवनं

भवस्याभ्युत्थाने तव परिजनोक्तिर्विजयते ॥ २९॥

Yours escorts divine,

Shout with concern at thee.

"Avoid the crown of Brahma,

You may hit your feet,

At the hard crown of Vishnu,

Who killed the ogre Kaidaba,

Avoid the crown of Indra",

When you get up and rush in a hurry,

To receive thine lord who comes to your place.

1. Word-to-Word Meaning

• किरीटं (Kirīṭam): the crown
• वैरिञ्चं (Vairiñcam): belonging to Brahma, the creator
• परिहर (Parihara): set aside, avoid
• पुरः (Puraḥ): before, in front of
• कैटभभिदः (Kaiṭabhabhidaḥ): of Vishnu, the slayer of the demon Kaitabha
• कठोरे (Kaṭhore): hard, firm
• कोटीरे (Koṭīre): crown
• स्खलसि (Skhalasi): you stumble, slip
• जहि (Jahi): overcome, discard
• जम्भारिमुकुटम् (Jambhāri-mukuṭam): the crown of Indra, the enemy of Jambha (a demon)
• प्रणम्रेषु (Praṇamreṣu): those who bow down
• एतेषु (Eteṣu): these
• प्रसभम् (Prasabham): forcefully, urgently
• उपयातस्य (Upayātasya): one who is approaching
• भवनं (Bhavanam): home, abode
• भवस्य (Bhavasya): of Shiva
• अभ्युत्थाने (Abhyutthāne): standing up in welcome
• तव (Tava): your, of you
• परिजन-उक्ति: (Parijana-uktiḥ): the words or statement of the attendants
• विजयते (Vijayate): triumphs, prevails

2. Overall Meaning of the Shloka

"O Divine Mother, your attendants speak in victory when they say: 'Set aside Brahma's crown and avoid the hard diadem of Vishnu, the slayer of Kaitabha. Do not stumble on the fierce crown of Indra, the conqueror of Jambha.' These words are uttered to guide the gods as they bow and rush into Shiva's abode, eager to pay their respects when he rises in your presence."

3. Expanded Spiritual Commentary

This verse from Saundaryalahari showcases the grandeur of the Divine Mother, underscoring her supreme status even above the highest gods in the Hindu pantheon. The verse depicts a scene where celestial beings, including Brahma (the creator), Vishnu (the preserver), and Indra (king of the gods), bow before her with utmost reverence as they enter the abode of Shiva, her consort. The attendants of the Mother caution these deities to remove or be mindful of their crowns to avoid any disrespect as they prostrate before her.

The act of advising the gods to lower or remove their crowns symbolizes humility before the Divine. It represents the idea that no matter how powerful or exalted one might be in the cosmic order, all must acknowledge the supremacy of the Divine Mother and approach her with humility and devotion.

Furthermore, the "crown" represents ego and the sense of individual power. The suggestion to set it aside indicates that true surrender to the Divine requires letting go of one’s pride and ego.

4. Additional Points

• Shiva and Shakti's Unity: This verse subtly underscores the inseparable nature of Shiva and Shakti. The deities bowing before the Mother while entering Shiva's abode signifies their mutual reverence and the intertwined nature of divine masculine and feminine energies.
• Victory of Devotion: The statement made by the attendants ("Tava parijano uktir vijayate") reinforces the idea that divine service and devotion to the Mother triumph over even the most formidable displays of power and status.
• Symbolism of Crowns: The crowns symbolize divine authority and the highest powers in the universe. By depicting the gods as removing or bowing with their crowns, the verse emphasizes the unparalleled authority of the Mother.

In essence, this shloka portrays the Mother as the ultimate source of power, one before whom even the greatest gods must humble themselves. It calls for devotion, humility, and surrender as the highest form of respect in the spiritual path.

Shloka 30 (Entering to another body)

स्वदेहोद्भूताभिर्घृणिभिरणिमाद्याभिरभितो

निषेव्ये नित्ये त्वामहमिति सदा भावयति यः ।

किमाश्चर्यं तस्य त्रिनयनसमृद्धिं तृणयतो

महासंवर्ताग्निर्विरचयति नीराजनविधिम् ॥ ३०॥

It is not surprising to know, Oh mother,

Who does not have birth and death,

And who is most suitable to be served,

That the destroying fire of the deluge,

Shows prayerful harathi to the one.

Who considers you,

(Who is of the form of rays,

And is surrounded on all four sides,

By the angels of power called Anima,)

As his soul always,

And who considers the wealth of the three eyed God,

As worthless and as equal to dried grass.

1. Word-to-Word Meaning

• स्वदेहोद्भूताभिः (Svadehodbhūtābhiḥ): arising from one's own body
• घृणिभिः (Ghṛṇibhiḥ): rays or energies
• अणिमाद्याभिः (Aṇimādyābhiḥ): the eight siddhis beginning with Aṇimā (supernatural powers such as becoming small as an atom)
• अभितः (Abhitaḥ): all around, surrounding
• निषेव्ये (Niṣevye): to be served, revered
• नित्ये (Nitye): eternal one
• त्वाम् (Tvām): you
• अहम् (Aham): I
• इति (Iti): thus
• सदा (Sadā): always
• भावयति (Bhāvayati): contemplates, meditates upon
• यः (Yaḥ): one who
• किमाश्चर्यम् (Kim āścaryam): what wonder, is it surprising?
• तस्य (Tasya): for him
• त्रिनयनसमृद्धिं (Trinayana-samṛddhim): the grandeur of Shiva, who has three eyes
• तृणयतः (Tṛṇayataḥ): considering as mere straw, insignificant
• महासंवर्ताग्निः (Mahāsaṁvartāgniḥ): the great fire of cosmic dissolution
• विरचयति (Viracayati): performs, arranges
• नीराजनविधिम् (Nīrājana-vidhim): the ritual of waving lights in adoration

2. Overall Meaning of the Shloka

"O Eternal One, you who are revered by the rays of the supernatural powers (siddhis) that emerge from one's own body, if someone constantly meditates on you with the realization that 'I am you,' then it is no surprise that the cosmic fire of dissolution (Mahāsaṁvartāgni) considers the glory of Shiva (the three-eyed one) as trivial and performs the ārati (waving of lights) in their honor."

3. Expanded Spiritual Commentary

This verse from Saundaryalahari emphasizes the unparalleled spiritual elevation attained by a devotee who meditates on the Divine Mother with the profound realization of oneness. By visualizing themselves as non-different from the Divine Mother and serving her with the inner powers (siddhis) that manifest through deep practice and devotion, the devotee reaches an exalted state where even cosmic forces, such as the fire of dissolution, acknowledge their spiritual supremacy.

The reference to the Mahāsaṁvartāgni, which represents the fire that consumes the universe at the end of each cosmic cycle, performing nīrājana for the devotee is rich with symbolic meaning. It suggests that such a devotee becomes so powerful and radiant in their unity with the Divine that even the most formidable universal powers revere them.

The mention of "Aṇimā and other siddhis" indicates that the devotee who meditates on the Mother attains control over these supernatural abilities, signifying mastery over material limitations. This mastery, however, is secondary to the devotion and realization of unity with the Divine, which brings forth the ultimate spiritual fulfillment.

4. Additional Points

• Unity with the Divine: The line "I am you" (tvām aham iti) signifies the Advaitic (non-dual) realization, where the devotee transcends ego and attains union with the Divine.
• Symbolism of Siddhis: The siddhis mentioned are typically associated with advanced yogic practices. Their role in serving the Divine Mother symbolizes the subservience of all powers to pure devotion.
• Shiva’s Grandeur: The comparison to Shiva, the powerful deity associated with cosmic destruction and renewal, reinforces the unmatched reverence given to a devotee who is one with the Mother. Even Shiva’s awe-inspiring grandeur becomes insignificant compared to the spiritual radiance of such a devotee.
• Cosmic Worship: The act of ārati performed by the fire of dissolution represents the reverence of the cosmic order for those who embody divine realization. It implies that true spiritual realization aligns one with the natural order to the extent that universal forces honor them.

This verse beautifully illustrates the profound spiritual potential that lies in devoted meditation and the realization of one’s unity with the Divine Mother, elevating the devotee beyond even the greatest cosmic powers.

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