Saundaryalahari, सौन्दर्यलहरी
by Jagadguru Shri Adi Shankaracharya
Shloka 31 (Attraction of everything)
1. Word-to-Word Meaning
- चतुःषष्ट्या (Catuḥṣaṣṭyā): by the sixty-four
- तन्त्रैः (Tantraiḥ): tantras, scriptures or spiritual texts (चतुष्षष्ट्या तन्त्रैः (catuḥṣaṣṭyā tantraiḥ): Through the sixty-four Tantras)
- सकलमतिसंधाय (Sakala-mati-sandhāya): aiming to encompass all minds, understanding or guiding various intellects
- भुवनं (Bhuvanam): the world, the universe (सकलमतिसंधाय भुवनं (sakalamatisaṁdhāya bhuvanam): Comprehending and encompassing the entire universe)
- स्थितः (Sthitaḥ): Remains, established, positioned
- तत्तत्सिद्धिप्रसवपरतन्त्रैः (Tattat-siddhi-prasava-paratantraiḥ): dependent on producing different accomplishments or supernatural powers. By those systems aimed at producing various spiritual powers (siddhis).
- पशुपतिः (Paśupatiḥ): Lord Shiva, the Supreme Lord of beings
- पुनः (Punah): again
- त्वत्-निर्बन्धात् (Tvat-nirbandhāt): by your insistence, due to your strong influence, by your command or firm insistence
- अखिलपुरुषार्थैकघटना (Akhila-puruṣārthaika-ghaṭanā): bringing together all the four goals of human life (Dharma, Artha, Kama, Moksha), the attainment of the supreme purpose of human life.
- स्वतन्त्रम् (Svatantram): completely independent
- ते (Te): your
- तन्त्रम् (Tantram): scripture, philosophy, guiding principle (ते तन्त्रं (te tantraṁ): Your Tantra (referring to the sacred practices of Sri Vidya))
- क्षितितलम् (Kṣiti-talam): the surface of the earth, the world
- अवातीतरत् (Avātītarat): surpassed or transcended
- इदम् (Idam): this (अवातीतरदिदम् (avātītaradidam): Surpassed or transcended)
2. Overall Meaning of the Shloka
"O Divine Mother, Lord Shiva (Paśupati), through the sixty-four Tantras, rules the world and aims to guide the various intellects through scriptures designed for producing different mystical accomplishments. However, due to your decisive influence, a unique and independent Tantra of yours—embodying and achieving all four aims of life (Dharma, Artha, Kama, Moksha)—has descended to this earth."
Shiva, the Supreme Lord and protector of the universe, utilizes the knowledge embedded in the sixty-four Tantras to regulate and sustain the cosmos. These Tantras offer paths to various powers and spiritual attainments. However, it is through your (Sri Devi's) insistence, O Divine Mother, that the supreme practice—Sri Vidya Tantra, which synthesizes all paths and culminates in the realization of the highest human aspiration—has become paramount. This supreme Tantra, embodying the essence of all wisdom and the unity of spiritual goals, stands unmatched on earth.
3. Expanded Spiritual Commentary
This verse underscores the supremacy and unparalleled nature of the Divine Mother’s spiritual path and teachings. The sixty-four Tantras represent various esoteric scriptures traditionally attributed to Shiva, designed to direct seekers toward specific spiritual powers or realizations. These Tantras govern the metaphysical and philosophical framework by which many practitioners seek knowledge, spiritual power, or enlightenment.
However, the shloka states that while Shiva is the originator and overseer of these scriptures, it is ultimately the Divine Mother's will and influence that guides and surpasses them. The "Tantra" of the Divine Mother is described as independent (svatantram), highlighting its unique quality. This tantra, unlike the others, is said to provide the holistic fulfillment of all four purusharthas—the primary aims of human existence: righteousness (Dharma), prosperity (Artha), desire (Kama), and liberation (Moksha).
This independence and universality reflect the idea that devotion to the Divine Mother can transcend the segmented approaches of traditional spiritual practices. Her influence brings a harmonizing power that unites the multiple paths and philosophies into a singular, supreme approach. The phrase "descended to this earth" signifies the accessibility and availability of this superior path for all beings, making the Mother's teachings pivotal for holistic spiritual advancement.
This verse encapsulates the unparalleled supremacy of Sri Vidya, the esoteric path devoted to the Divine Mother, which transcends conventional Tantric practices. While the 64 Tantras are comprehensive and multifaceted, offering seekers numerous ways to attain spiritual powers (siddhis), they do not inherently guarantee the fulfillment of the highest purpose: unity with the Divine Essence.
In Sri Vidya, the worshiper approaches the Divine Mother not only as the ultimate power behind creation, sustenance, and dissolution but as the embodiment of supreme, non-dual consciousness (Paramashiva). The verse emphasizes that Lord Shiva himself, often depicted as self-sufficient and the holder of immense spiritual knowledge, aligns with the divine will of Sri Devi to achieve completeness. This reflects that without the grace and mandate of the Divine Mother, even the greatest aspects of the cosmos remain incomplete.
Sri Vidya is unique in that it synthesizes the spiritual essence, merging devotion, wisdom, and ritual into a cohesive practice that leads beyond the pursuit of individual attainments to the ultimate realization of non-duality (Advaita). This represents the supreme goal of all human endeavors: liberation (moksha), where the seeker experiences oneness with the Divine.
4. Additional Points
- Sixty-Four Tantras: These represent diverse esoteric paths in Hindu spirituality, each with its unique focus, from ritualistic practices to meditative techniques aimed at achieving various siddhis (supernatural accomplishments).
- Divine Mother’s Primacy: This verse highlights that even Shiva, the supreme ascetic and spiritual teacher, acknowledges the precedence of the Mother’s guiding principle. It suggests a cooperative but ultimately subordinate relationship of Shiva’s teachings under the influence of the Divine Feminine.
- Symbol of Integration: The reference to the Divine Mother's Tantra as "independent" symbolizes its holistic and ultimate nature, suggesting that a complete realization of life’s purposes can be achieved through her grace and path.
- Application for Devotees: For practitioners, this verse serves as a reminder that while other paths may be valid and fruitful, the Mother’s path offers the most comprehensive and profound spiritual fulfillment.
- The verse metaphorically speaks to the practitioner's journey: without devotion to the Divine Mother as represented in Sri Vidya, other practices may lead to temporary achievements but not the final union with the Absolute.
- The culmination of human goals (Purusharthas), which include Dharma (righteousness), Artha (wealth), Kama (desire), and Moksha (liberation), finds their true fulfillment through devotion to the Divine Mother.
This shloka celebrates the unmatched power of the Divine Mother's teachings, portraying them as supreme, all-encompassing, and the final word in the spiritual hierarchy.
The teachings of this shloka echo the profound message that while various spiritual paths exist, it is the path of Sri Vidya that ultimately connects one to the very source of creation and liberation.
Shloka 32 (long life, Attracting of everything)
She who is mother of us all,
Word-to-Word Meaning:
- शिवः (śivaḥ): Lord Shiva, representing pure consciousness.
- शक्तिः (śaktiḥ): The divine energy or power, referring to the Mother Goddess.
- कामः (kāmaḥ): The god of love, symbolizing desire.
- क्षितिः (kṣitiḥ): The Earth element, representing stability.
- रविः (raviḥ): The Sun, embodying radiance and life force.
- शीतकिरणः (śītakiraṇaḥ): The Moon, representing calmness and coolness.
- स्मरः (smaraḥ): The god of love (Kama), noted again for emphasis.
- हंसः (haṁsaḥ): The swan, symbolizing the soul or supreme consciousness.
- शक्रः (śakraḥ): Indra, the king of gods, denoting power.
- तदनु च परा मारहरयः (tadanu ca parāmāraharayaḥ): Following them, various forms of supreme protectors.
- अमी हृल्लेखाभिः (amī hṛllekhābhiḥ): These are through the three mystical syllables (Hṛllekhas).
- तिसृभिः अवसानेषु घटिता (tisṛbhiḥ avasāneṣu ghaṭitā): Combined at the ends (referring to the end syllables or aspects).
- भजन्ते वर्णाः ते (bhajante varṇāḥ te): These syllables attain the status of being part of the names.
- तव जननि नामावयवताम् (tava janani nāmāvayavatām): O Mother, they form the components of your divine name.
Overall Meaning:
The shloka presents an esoteric description where the cosmic elements and divine deities are related to the syllables that make up the sacred names of the Divine Mother. Shiva, Shakti, and other celestial beings are linked to different aspects that coalesce to form the divine name of the Goddess. The use of the three mystical syllables, known as Hṛllekhas, symbolizes profound spiritual principles that, when combined, create the essence of the Mother’s sacred name.
This verse offers an esoteric reference to the Panchadasakshari Mantra (the fifteen-syllabled mantra) of the Divine Mother, which is central in Sri Vidya worship. It enumerates the divine syllables (seed letters or bija mantras) that form the sacred mantra for invoking the Goddess.
"She who is the mother of all,"
Each divine syllable mentioned in this verse corresponds to parts of the mantra, highlighting the cosmic elements and deities embedded within it. The mantra is divided into three parts or kootas:
Vagbhava Koota (Vahni Kundalini):
- Seed letter "ka": Represents Lord Shiva.
- Seed letter "a": Represents Goddess Shakti.
- Seed letter "ee": Represents the god of love (Kama).
- Seed letter "la": Represents the Earth element.
- Seed letter "Hrim": The bija encapsulating divine feminine energy, which ends this section.
This portion represents fire energy, symbolizing speech and creation.
Kama Raja Koota (Surya Kundalini):
- Seed letter "ha": Represents the Sun.
- Seed letter "sa": Represents the Moon and its calming rays.
- Seed letter "ka": Again represents the god of love (Kama).
- Seed letter "ha": Represents the sky or ether.
- Seed letter "la": Represents Indra, the king of the gods.
- Seed letter "Hrim": Ends this section, linking the syllables with the energy of the Goddess.
This portion symbolizes solar energy, representing desire and illumination.
Shakti Koota (Soma Kundalini):
- Seed letter "sa": Represents Para, the highest transcendent power.
- Seed letter "ka": Represents the god of love.
- Seed letter "la": Represents Lord Vishnu.
- Seed letter "Hrim": Ends this section, signifying the divine union of energies.
This portion signifies lunar energy, associated with the mind and the nourishment of consciousness.
Expanded Spiritual Commentary:
In this verse, the integration of various deities and elements underscores the multifaceted nature of the Divine Mother. Each entity—be it Shiva, Shakti, the Sun, Moon, or Kama—represents different universal principles that are harmonized within the Mother’s being. The use of mystical syllables (Hṛllekhas) signifies the hidden spiritual potency within sacred sounds that give rise to the divine names.
- Shiva and Shakti: Represent the unification of consciousness and energy, forming the foundational aspects of cosmic existence.
- Kama and Smara: Point to the creative power of desire and love, essential for the propagation and sustenance of life.
- Earth and Sun: Symbolize stability and the source of light and vitality.
- The Moon and Swan: Represent peace, coolness, and the pure soul seeking liberation.
- Indra and the Protectors: Denote the forces that guard cosmic order and uphold divine law.
The shloka alludes to the concept of Sri Vidya, wherein each syllable in the sacred mantra holds profound meaning, embodying the essence of cosmic principles. The Divine Mother’s name is not merely a collection of sounds but a vibrant embodiment of universal energies and deities, each contributing to her supreme form.
The Panchadasakshari Mantra in Sri Vidya is revered as a complete invocation that embodies the essence of creation, preservation, and dissolution. Each syllable or bija embodies deep symbolic meaning:
- "Hrim", present at the end of each koota, signifies the merging of all divine aspects into the supreme consciousness, which is the Divine Mother herself.
- The kootas (sections of the mantra) relate to the three main Kundalinis:
- Vahni (Fire): Representing speech, creativity, and the physical plane.
- Surya (Sun): Signifying illumination, willpower, and the life force.
- Soma (Moon): Relating to the mind, tranquility, and spiritual nourishment.
These syllables, when chanted with devotion and understanding, form a mystical formula that aligns the seeker with the higher realms of consciousness. The mantra itself serves as a bridge to the supreme reality, with the syllables acting as stepping stones of divine energy.
This verse thus encapsulates the profound idea that the Divine Mother’s name, comprising these sacred sounds, is a synthesis of cosmic forces, offering a pathway for devotees to merge with her boundless energy.
Connection to Sri Vidya:
In Sri Vidya tradition, the combination of syllables and their deep associations with divine aspects form the heart of mantras and sacred recitations. The Hṛllekhas mentioned are potent sounds with transformative power, revealing how the name of the Mother encapsulates the totality of existence, guiding devotees toward spiritual realization and unity with the divine source.
The verse beautifully portrays that the Mother’s name itself is a cosmic amalgamation of energies, representing the synthesis of spiritual knowledge and the universe’s fundamental forces.
Panchadasakshari Mantra:
क ए ई ल ह्रीं ह स क ह ल ह्रीं स क ल ह्रीं श्रीं
Breakdown of Syllables and Their Significance:
Vagbhava Koota (Vahni Kundalini):
क (ka)
ए (e)
ई (i)
ल (la)
ह्रीं (Hrim)
Represents the creative power and corresponds to speech (Vāk). This part is associated with fire energy and symbolizes creation.
Kama Raja Koota (Surya Kundalini):
ह (ha)
स (sa)
क (ka)
ह (ha)
ल (la)
ह्रीं (Hrim)
Represents the sustaining power and corresponds to desire (Kāma). This section embodies solar energy and represents illumination and sustenance.
Shakti Koota (Soma Kundalini):
स (sa)
क (ka)
ल (la)
ह्रीं (Hrim)
श्रीं (Shreem)
Represents the transformative power and corresponds to nourishment (Shakti). This part is associated with lunar energy, which signifies the mind and spiritual growth.
Additional Note:
- The syllable श्रीं (Shreem) is sometimes added as an extension to emphasize the auspicious and prosperity-granting nature of the mantra.
- The syllable ह्रीं (Hrim) is particularly powerful as it symbolizes the combination of creation, preservation, and transformation. It acts as a binding force in each section, uniting the energies into a cohesive flow.
These syllables are recited in specific meditative sequences to align the practitioner with the cosmic energies of the Divine Mother, fostering a deeper connection and awakening to higher spiritual states.
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
ॐ हिरण्य-वर्णां हरिणीं, सुवर्ण-रजत-स्त्रजाम् ।
चन्द्रां हिरण्यमयीं लक्ष्मीं, जातवेदो म आवह ।।१।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
तां म आवह जात-वेदो, लक्ष्मीमनप-गामिनीम् ।
यस्यां हिरण्यं विन्देयं, गामश्वं पुरूषानहम् ।।२।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
अश्व-पूर्वां रथ-मध्यां, हस्ति-नाद-प्रमोदिनीम् ।
श्रियं देवीमुपह्वये, श्रीर्मा देवी जुषताम् ।।३।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
कांसोऽस्मि तां हिरण्य-प्राकारामार्द्रा ज्वलन्तीं तृप्तां तर्पयन्तीं ।
पद्मे स्थितां पद्म-वर्णां तामिहोपह्वये श्रियम् ।।४।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
चन्द्रां प्रभासां यशसा ज्वलन्तीं श्रियं लोके देव-जुष्टामुदाराम् ।
तां पद्म-नीमीं शरणमहं प्रपद्ये अलक्ष्मीर्मे नश्यतां त्वां वृणोमि ।।५।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
आदित्य-वर्णे तपसोऽधिजातो वनस्पतिस्तव वृक्षोऽक्ष बिल्वः ।
तस्य फलानि तपसा नुदन्तु मायान्तरायाश्च बाह्या अलक्ष्मीः ।।६।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
उपैतु मां दैव-सखः, कीर्तिश्च मणिना सह ।
प्रादुर्भूतोऽस्मि राष्ट्रेऽस्मिन्, कीर्तिं वृद्धिं ददातु मे ।।७।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क्षुत्-पिपासाऽमलां ज्येष्ठामलक्ष्मीं नाशयाम्यहम् ।
अभूतिमसमृद्धिं च, सर्वां निर्णुद मे गृहात् ।।८।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
गन्ध-द्वारां दुराधर्षां, नित्य-पुष्टां करीषिणीम् ।
ईश्वरीं सर्व-भूतानां, तामिहोपह्वये श्रियम् ।।९।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
मनसः काममाकूतिं, वाचः सत्यमशीमहि ।
पशूनां रूपमन्नस्य, मयि श्रीः श्रयतां यशः ।।१०।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
कर्दमेन प्रजा-भूता, मयि सम्भव-कर्दम !
श्रियं वासय मे कुले, मातरं पद्म-मालिनीम् ।।११।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
आपः सृजन्तु स्निग्धानि, चिक्लीत वस मे गृहे ।
नि च देवीं मातरं श्रियं वासय मे कुले ।।१२।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
आर्द्रां पुष्करिणीं पुष्टिं, पिंगलां पद्म-मालिनीम् ।
चन्द्रां हिरण्मयीं लक्ष्मीं, जातवेदो म आवह ।।१३।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
आर्द्रां यः करिणीं यष्टिं, सुवर्णां हेम-मालिनीम्।
सूर्यां हिरण्मयीं लक्ष्मीं, जातवेदो म आवह ।।१४।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
तां म आवह जात-वेदो लक्ष्मीमनप-गामिनीम् ।
यस्यां हिरण्यं प्रभूतं गावो दास्योऽश्वान् विन्देयं पुरूषानहम् ।।१५।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
यः शुचिः प्रयतो भूत्वा, जुहुयादाज्यमन्वहम् ।
श्रियः पंच-दशर्चं च, श्री-कामः सततं जपेत्।।
क-ए-ई-ल-ह्रीं ह-स-क-ह-ल-ह्रीं स-क-ल-ह्रीं श्रीं-क्लीं-ॐ श्रीं-ह्रीं-ऐं ॐ-ह्रीं-ॐ
Shloka 33 (All benefits)
Word-to-word meaning:
·
स्मरम् (smaram):
The act of remembering, or the god of love (Kamadeva, who symbolizes desire or
attraction).
·
योनिं (yonim):
The origin or womb; a symbol of creation or the source of all beings.
·
लक्ष्मीम् (lakṣmīm):
Lakshmi, the goddess of wealth and prosperity.
·
त्रितयम् (tritayam):
The threefold (referring to the Trimurti — Brahma, Vishnu, and Shiva, or the
three aspects of the divine).
·
इदम् (idam):
This.
·
आदौ (ādau):
In the beginning, at the start.
·
तव (tava):
Your.
·
मनोः (manoḥ): Of the mind, or of
consciousness.
·
निधायैके (nidhāya-ike):
Having placed, or having invested.
·
नित्ये (nitye):
Eternal.
·
निरवधि (niravadhi):
Infinite, boundless.
·
महाभोगरसिकाः (mahābhogarasikāḥ): Those who are desirous
of supreme pleasures, or who enjoy infinite bliss.
·
भजन्ति (bhajanti):
They worship.
·
त्वां (tvāṁ): You (referring to
Goddess Parvati or the Divine Mother).
·
चिन्तामणिगुणनिबद्धाक्षवलयाः
(cintā-maṇi-guṇa-nibaddha-akṣa-valayāḥ): Those whose eyes are
bound by the circle of a jewel (symbolizing the concentration or contemplation
of the divine).
o चिन्तामणि (cintā-maṇi): A wish-fulfilling gem;
symbolic of pure devotion or the mind focused on the divine.
o गुणनिबद्ध (guṇa-nibaddha): Bound or attached by qualities
(divine virtues).
o अक्षवलयाः (akṣa-valayāḥ): Circular eyes, often
indicating the meditative, focused gaze on the divine.
·
शिवाग्नौ (śivāgnau):
In the fire of Shiva.
·
जुह्वन्तः (juhvantaḥ): Offering, performing
oblations (sacrificial offerings).
·
सुरभिघृतधाराहुतिशतैः (sura-bhi-ghṛta-dhārā-huti-śataiḥ): Offering a hundred
oblations with ghee (clarified butter) in the fire, which is filled with the
fragrance of offerings.
o सुरभिघृतधाराहुतिशतैः: Fragrant
offerings of ghee (clarified butter) that symbolize purity and devotion.
Overall meaning of the shloka:
In the beginning, those who are desirous of infinite
pleasures and supreme bliss, place their minds on You, the goddess Lakshmi, who
resides in the very heart of creation. These devotees, who are bound by the
qualities of the jewel of contemplation, offer their worship with complete
devotion, pouring hundreds of fragrant ghee offerings into the sacred fire of
Shiva, thereby engaging in pure, meditative worship.
Expanded spiritual commentary:
·
Divine Worship through the Mind: The
devotees in this verse are described as having placed their minds (manas) on
the goddess Lakshmi. In spiritual practices, the mind is a central instrument
in connecting with the divine. The "yoni" and "Lakshmi"
here refer not just to the physical aspects, but to the origin and the highest
form of beauty, wealth, and creation. The devotee’s mind is dedicated entirely
to the Divine Mother, who is the source of all prosperity and creation.
·
The Infinite Bliss of the Supreme: The
worshipers are described as desiring infinite or boundless pleasures (निरवधि महाभोगरसिकाः). This refers to the
supreme joy that comes from a deep, unbroken connection with the divine. This
is not a mundane pleasure, but a transcendental experience, the bliss of union
with the divine consciousness, which goes beyond all worldly desires.
·
The Role of Meditation: The term "चिन्तामणि" (cintā-maṇi), or the wish-fulfilling
gem, signifies the power of focused contemplation. The image of the "eyes
bound by the circle of the jewel" suggests that the devotees have mastered
concentration and are absorbed in the meditative gaze towards the divine. It is
a metaphor for the intensity of devotion and contemplation that leads to
liberation.
·
Shiva’s Sacred Fire: The
"Shiva-agni" (fire of Shiva) represents the transformative power of
spiritual practice. The devotees are offering sacrifices in the sacred fire,
which symbolizes the purification and elevation of the soul through intense
devotion. The offering of ghee, symbolizing purity, into the fire signifies the
burning away of impurities and the dedication of one's ego and desires to the
divine.
·
Fragrant Offerings and Divine Union: The
oblations made with fragrant ghee symbolize the devotion that is pure, sincere,
and pleasant to the Divine. This act represents the sacrifice of one's worldly
attachments and the offering of one’s true self to the goddess. The fire, the
offerings, and the worship all lead to spiritual transformation and union with
the Divine Mother, who is both the creator and the final refuge.
Other relevant points:
·
Symbolism of the Threefold Divinity: The
reference to "त्रितयम्" (tritayam)
— the threefold divinity — could be interpreted as the triad of Brahma, Vishnu,
and Shiva, symbolizing the creation, preservation, and destruction aspects of
the universe. Here, the devotee acknowledges the divine presence in all aspects
of creation and strives to connect with it through meditation and worship.
·
Role of Shiva’s Fire: The image of
"Shivāgnau" is important in Tantra and other spiritual traditions,
where fire is seen as a purifier and a symbol of the divine energy that
transforms and illuminates. Offering oblations into this fire reflects the
devotee's desire to transcend the limitations of the material world and achieve
spiritual liberation.
·
Spiritual Significance of Offering Ghee:
In many Vedic rituals, ghee is considered a purifier and is used to appease the
deities. In this context, offering ghee into the sacred fire is symbolic of
surrendering one’s actions and desires to the Divine in a purified, selfless
manner.
This shloka is a profound expression of how devotion,
meditation, and ritual converge in the worship of the Divine Mother, leading to
spiritual transformation and union with the ultimate reality. It emphasizes the
importance of focusing the mind on the divine, performing selfless worship, and
seeking the highest spiritual bliss.
Shloka 34 (Development of mutual liking)
1. Word-to-Word Meaning
- शरीरं (śarīram): body
- त्वं (tvaṁ): you
- शम्भोः (śambhoḥ): of Shambhu (Lord Shiva)
- शशि-मिहिर-वक्षोरुह-युगं (śaśi-mihira-vakṣorūha-yugaṁ): pair of breasts symbolizing the moon and the sun
- तव आत्मानं (tava ātmānaṁ): your essence or soul
- मन््ये (manye): I consider
- भगवति (bhagavati): O Divine Goddess
- नवात्मानम् (navātmānam): the nine-fold form, pure
- अनघम् (anagham): spotless, pure
- अतः (ataḥ): therefore
- शेषः (śeṣaḥ): remainder (also refers to Ananta, the serpent)
- शेषी (śeṣī): the one who possesses the remainder (Vishnu)
- इति (iti): thus
- अयम् (ayam): this
- उभय-साधारणतया (ubhaya-sādhāraṇatayā): in shared nature/commonality
- स्थितः (sthitaḥ): stands/remains
- संबन्धः (sambandhaḥ): connection
- वां (vāṁ): of both of you
- समरस (samarasa): unified essence
- परानन्द (parānanda): supreme bliss
- परयोः (parayoḥ): of the highest ones (Shiva and Shakti)
2. Overall Meaning of the Shloka
The shloka states that the Goddess is the very embodiment of Shiva's body, representing the duality of the moon and sun in her bosom. The speaker contemplates that the Goddess's true essence is an immaculate nine-part form. This mutual association is expressed through the unity of Shesha (the serpent) and Sheshi (the one who reclines on it, Vishnu), signifying the harmonious connection between Shiva and Shakti, where both embody supreme bliss.
3. Expanded Spiritual Commentary
This verse delves into the profound non-dual relationship between Shiva and Shakti, emphasizing their indivisible unity. The reference to the moon and sun suggests the balancing energies of calmness and power, denoting Shakti's nurturing and sustaining qualities that complement Shiva's meditative and ascetic nature. The mention of the Goddess as a "nine-part form" alludes to her manifestations through the Navaratri (nine nights) or the Navachakras, reinforcing her as the embodiment of cosmic energy.
The association of Shesha (Ananta) and Sheshi (Vishnu) symbolizes the eternal support and repose, illustrating that creation, preservation, and dissolution operate seamlessly through this divine partnership. The words "samaraṣa parānanda" underscore that both Shiva and Shakti, in their union, transcend dualities and embody supreme bliss, becoming the source of universal creation and dissolution.
4. Additional Points
- The number nine is significant in Hinduism and Sri Vidya as it represents completeness, reflecting the Goddess's all-encompassing nature.
- The moon and sun often symbolize the Ida and Pingala nadis (energy channels), central to yogic practices, illustrating how Shakti governs the vital energy in the universe.
- This shloka emphasizes that true realization lies in perceiving Shiva and Shakti as one unified force that propels the cosmos through their play of energies.
Shloka 35 (Curing of Tuberculosis)
Word-to-Word Meaning
- मनः त्वं – You are the mind,
- व्योम त्वं – You are the sky (space),
- मरुत् असि – You are the wind,
- मरुत्सारथि: असि – You are also the charioteer of the winds (fire),
- त्वम् आप: – You are water,
- त्वं भूमिः – You are the earth,
- त्वयि परिणतायां न हि परम् – When you are transformed into these, there is nothing beyond you,
- त्वम् एव – You alone,
- स्व-आत्मानं परिणमयितुं – To manifest your own self,
- विश्व-वपुषा – In the form of the universe,
- चिदानन्द-आकारं – The embodiment of consciousness and bliss,
- शिव-युवति-भावेन – As the consort of Shiva,
- बिभृषे – You bear or embody.
Overall Meaning of the Shloka
O Divine Mother, you manifest as the mind, sky, wind, fire, water, and earth—encompassing all the fundamental elements of the universe. When you embody these elements, nothing exists beyond you. It is you who, through your cosmic play, transform your own essence to take on the form of the entire universe. In this grand manifestation, you, as the embodiment of consciousness and bliss, assume the form of Shiva's consort, symbolizing the divine unity of pure awareness and creative energy.
Expanded Spiritual Commentary
This verse highlights the universal nature of the Divine Mother, depicting her as the primal force that constitutes all elements and principles of creation. Each of these elements—mind, space, air, fire, water, and earth—represents her transformation into different aspects of the manifest universe. This aligns with the idea that the goddess is both immanent and transcendent, embodying both the creation and the supreme consciousness that permeates it.
As the consort of Shiva, she represents Chit (consciousness) and Ananda (bliss), uniting the formless and form aspects of the divine. This non-dualistic portrayal emphasizes that the universe is not separate from the Divine Mother but is a direct expression of her own being. The verse also reflects her role as the dynamic energy that not only creates but also sustains and eventually dissolves the universe back into her supreme form.
Additional Points
- The reference to the Divine Mother embodying the five elements aligns with the tantric and yogic understanding of the universe as composed of Pancha Mahabhutas (five great elements).
- The phrase "Chidānandākāram" emphasizes her nature as the source of both consciousness (Chit) and bliss (Ananda), which are fundamental aspects of the Supreme Reality.
- The unity of Shiva (the unchanging consciousness) and Shakti (the dynamic energy) symbolizes the balance of masculine and feminine energies, essential for the creation and sustenance of the universe.
Shloka 36 (Curing of all diseases)
Word-to-Word Meaning
- तव आज्ञा-चक्र-स्थं – Residing in your Ājñā Chakra (the command center located between the eyebrows),
- तपन-शशि-कोटि-द्युतिधरं – Radiating with the brilliance of millions of suns and moons,
- परं शम्भुं वन्दे – I bow to the supreme Shambhu (Shiva),
- परिमिलित-पार्श्वं – Accompanied closely by the supreme energies (Shakti),
- पर-चिता – Revered by the highest divine beings.
- यम् आराध्यन् भक्त्या – Whom, when worshipped with devotion,
- रवि-शशि-शुचीनाम् अविषये – In a realm beyond the reach of the sun, moon, and fire,
- निरालोकेऽलोके – In a lightless, transcendental state,
- निवसति हि – He indeed dwells,
- भालोक-भुवने – In the realm known as Bhāloka (the higher spiritual realm).
Overall Meaning of the Shloka
I offer my salutations to the supreme Shambhu (Shiva), who resides in the Ājñā Chakra of the Divine Mother and radiates a brilliance equal to countless suns and moons. He is ever accompanied by the supreme Shakti and is worshipped by exalted beings. Those who meditate on him with devotion reach a realm beyond the perception of ordinary light—the realm called Bhāloka, which transcends even the sun, moon, and fire, symbolizing a state of pure consciousness and enlightenment.
Expanded Spiritual Commentary
This verse focuses on the worship of Shiva in the context of the Ājñā Chakra, which is the seat of command and represents spiritual insight and higher wisdom. The Ājñā Chakra, associated with the “third eye,” is said to be where the ultimate union of Shiva and Shakti takes place, representing the culmination of spiritual awakening.
The "brilliance of millions of suns and moons" signifies an illumination that surpasses physical light, pointing to an inner enlightenment that reveals ultimate reality. The verse emphasizes that true realization lies beyond material perceptions, in a divine realm not bound by the ordinary experiences of light and darkness.
"Bhāloka" symbolizes a transcendental state of consciousness, suggesting a plane of existence where only the supreme beings dwell. Worship and meditation on Shiva in this form lead to this elevated state, which is described as nirāloka, or "beyond light," indicating the boundless nature of spiritual light and consciousness.
Additional Points
- The Ājñā Chakra is considered a powerful center in yogic practices, representing the mind's capacity to perceive higher truths.
- The phrase "parimilitapārśvaṃ paracitā" shows that Shiva is never separate from Shakti, illustrating their unity in spiritual practice and the cosmos.
- Bhāloka, as referenced here, is a state where dualities dissolve, leading to non-dual awareness and union with the divine consciousness.
Shloka 37 (Removal of Bhootha , Pretha Pisacha and Brahma Rakshasa)
Word-to-Word Meaning
- विशुद्धौ ते – In your Viśuddha Chakra,
- शुद्ध-स्फटिक-विशदं – Pure and crystal-clear like a flawless crystal,
- व्योम-जनकं – The origin of the ether element,
- शिवं – The supreme Shiva,
- सेवे – I worship,
- देवीम् अपि – And also the Goddess,
- शिव-समान-व्यवसिताम् – Who is equal in resolve and power to Shiva.
- ययोः कान्त्या – By whose radiance,
- यान्त्याः – That spreads out,
- शशिकिरण-सारूप्य-सरणे – Resembling the beams of the moon,
- विधूत-अन्तर्ध्वान्ता – The inner darkness is dispelled,
- विलसति – Shines,
- चकोरी इव – Like the Cakori bird,
- जगती – The entire world.
Overall Meaning of the Shloka
I worship Shiva, the supreme being who is as pure and clear as flawless crystal and who resides in the Viśuddha Chakra, the source of the ether element. Alongside Shiva, I worship the Divine Mother, who is equally resolute and powerful. Their combined radiance, resembling the gentle glow of moonbeams, dispels the inner darkness of ignorance. This radiance illuminates the entire world, which, like the Cakori bird longing for moonlight, thrives under its divine influence.
Expanded Spiritual Commentary
The Viśuddha Chakra, located at the throat, represents purity and communication. It is associated with the ether element and is the center where the voice and spiritual expression originate. In this verse, Shiva is depicted as embodying the essence of this center, symbolizing the ultimate purity and the principle of ākāśa (space/ether), while the Divine Mother is seen as an equal force, illustrating their inseparable and harmonious nature.
The radiance emanating from this divine union is likened to the soothing beams of the moon, signifying coolness, peace, and the removal of the heat of worldly distractions. This moon-like light dispels the darkness within, symbolizing ignorance, and allows the spiritual aspirant to attain higher wisdom. Just as the mythical Cakori bird longs for moonlight for sustenance, so does the world crave this divine illumination for spiritual awakening and sustenance.
Additional Points
- The Cakori bird, believed in Indian mythology to only drink moonlight, represents an aspirant's yearning for divine wisdom and grace.
- The Viśuddha Chakra is significant in yoga and tantra for attaining a state of higher consciousness and divine communication.
- The equal partnership of Shiva and Shakti at this level highlights the non-duality of divine masculine and feminine energies, emphasizing that true spiritual power comes from their union.
Shloka 38 (Curing of sickness during childhood)
Word-to-Word Meaning
- समुन्मीलत् – Blooming, opening up,
- संवित् – Consciousness or supreme knowledge,
- कमल-मकरन्द-ऐक-रसिकं – Enjoying the essence of the lotus nectar,
- भजे – I worship,
- हंस-द्वन्द्वं – The pair of divine swans,
- किमपि – Indescribable, beyond words,
- महतां मानस-चरम् – Moving in the minds of the great souls.
- यत् आलापात् – From whose speech,
- अष्टादश-गुणित-विद्या-परिणतिः – The expansion of knowledge in eighteen arts,
- यत् आदत्ते – Which draws out,
- दोषात् गुणम् – Virtue from faults,
- अखिलम् अद्भ्यः पय इव – Like milk extracted from water.
Overall Meaning of the Shloka
I worship the pair of divine swans that reside in the fully blossomed lotus of supreme consciousness and savor its nectar exclusively. These swans are said to move in the hearts of the enlightened, inspiring their intellect. From their profound discourse arises the deep understanding of the eighteen branches of knowledge. These divine beings have the unique ability to transform even faults into virtues, just as milk is drawn from water.
Expanded Spiritual Commentary
The metaphor of the divine swans in this verse alludes to the highest form of discernment and the supreme unity of Shiva and Shakti. These celestial swans are not ordinary birds but symbols of enlightened beings or energies that dwell in the lake of supreme consciousness. The lotus they relish represents purity and spiritual wisdom, as the lotus grows unstained from the mud, symbolizing transcendence and spiritual awakening.
The swans' speech signifies the profound truths of the Vedas and the eighteen branches of knowledge that spring from the divine understanding. Their ability to extract "virtue from faults" reflects the ultimate wisdom, where even challenges and imperfections can be transformed into opportunities for growth and realization. This mirrors the yogic and tantric practices where opposites are reconciled, and dualities are unified, leading to self-realization.
The comparison to extracting milk from water is a reference to the mythological belief that swans have the ability to separate milk from a mixture of milk and water, symbolizing discernment—the ability to distinguish the essential from the non-essential. This verse emphasizes the ideal of achieving a state of higher consciousness where one perceives only the essence of truth.
Additional Points
- The reference to the "eighteen branches of knowledge" suggests a connection to various arts and sciences outlined in classical Indian teachings.
- The hamsa (swan) is often associated with paramahamsa, a title given to realized spiritual masters who have transcended the material and perceived the ultimate reality.
- The lotus and its nectar are significant in Indian philosophy, representing enlightenment, purity, and the unfolding of spiritual wisdom.
Shloka 39 (To see in the dream what we think about)
Word-to-Word Meaning
- तव – Your,
- स्वाधिष्ठाने – In the Svadhisthana Chakra (the energy center associated with water and emotions),
- हुतवहम् – The fire (symbolizing the power of transformation),
- अधिष्ठाय – Presiding or dwelling,
- निरतं – Constantly engaged,
- तम् – Him (referring to the divine fire),
- ईडे – I praise,
- संवर्तं – Associated with the final dissolution (cosmic destruction),
- जननि – O Mother,
- महतीं – The great (form),
- तां – Her (the Divine Mother),
- च – And,
- समयाम् – The power associated with restraint or time,
- यद् आलोके – Whose mere glance,
- लोकान् – The worlds,
- दहति – Burns or destroys,
- महति – When greatly,
- क्रोधकलिते – Infused with anger,
- दयार्द्रा – Full of compassion,
- या दृष्टिः – Whose glance,
- शिशिरम् – Cooling or soothing,
- उपचारं – A treatment or remedy,
- रचयति – Creates or performs.
Overall Meaning of the Shloka
I praise the divine fire residing in your Svadhisthana Chakra, O Mother, which is constantly engaged in its role of transformation and dissolution. You, in your supreme form of Samaya, are connected to this powerful energy that has the potential to destroy the worlds with a mere glance when enraged. Yet, that same gaze, when imbued with compassion, brings about a soothing and cooling effect that nurtures and heals the universe.
Expanded Spiritual Commentary
This verse highlights the dual aspects of the Divine Mother as both the formidable power capable of cosmic destruction and the compassionate force that sustains and nurtures creation. The Svadhisthana Chakra is the center of creative and procreative energy, associated with the element of water and linked to emotions and desires. The presence of the "fire" within this chakra signifies a transformative force capable of both creation and destruction.
The concept of Samaya refers to the Divine Mother’s power of regulation and control over time and cosmic cycles. When the Divine Mother's glance reflects her anger, it symbolizes the destructive force necessary for the dissolution of creation. However, when this same gaze is softened by compassion, it provides a healing, cooling energy that supports and protects all beings.
This duality encapsulates the nature of divinity as both fierce and tender, balancing cosmic cycles through destruction and creation. This verse serves as a reminder of the powerful and protective qualities of the Divine Mother, whose energy ensures the continuation of life and its eventual return to the source.
Additional Points
- The Svadhisthana Chakra is the second of the seven main chakras and is associated with water, emotions, and the subconscious.
- The reference to fire within this water-related chakra symbolizes the powerful balancing act of transformation amidst emotional and creative energies.
- The verse emphasizes the Mother’s role as both the fierce protector who can annihilate when necessary and the nurturing force that sustains life with her compassionate gaze.
Shloka 40 (Blessings from Lakshmi, realization of good dreams, Not seeing bad dreams)
Word-to-Word Meaning
- तटित्त्वन्तं – Flashing like lightning,
- शक्त्या – By the (Divine) Shakti,
- तिमिरपरिपन्थि – Opposing or dispelling darkness,
- स्फुरणया – By the radiance,
- स्फुरत्-नानारत्न – Shining with various jewels,
- आभरण-परिणद्ध – Adorned with ornaments,
- इन्द्रधनुषम् – Like a rainbow,
- तव – Your,
- श्यामं – Dark,
- मेघम् – Cloud,
- कमपि – Indescribable,
- मणिपूर – The Manipura Chakra (the energy center associated with fire, located at the navel),
- एकशरणम् – The sole refuge,
- निषेवे – I worship,
- वर्षन्तं – Showering (blessings),
- हर-मिहिर-तप्तम् – Scorched by the heat of the sun (representing Shiva or the harshness of existence),
- त्रिभुवनम् – The three worlds.
Overall Meaning of the Shloka
I worship that indescribable dark cloud, your divine manifestation, O Goddess, which resides in the Manipura Chakra. This cloud, adorned with radiant ornaments of various shining jewels and flashing with the lightning of Shakti, opposes the darkness. It is like a rainbow, and it showers its blessings to soothe and rejuvenate the three worlds, which are scorched by the blazing heat of the sun (symbolizing Shiva).
Expanded Spiritual Commentary
This verse vividly describes the Divine Mother as the rejuvenating force residing in the Manipura Chakra, associated with the element of fire and located at the navel. The image of a dark cloud shimmering with lightning and adorned with the sparkle of numerous jewels presents a powerful symbol of divine majesty and sustenance.
The lightning represents the radiant energy of Shakti that dispels the darkness of ignorance. The cloud itself is a metaphor for the protective and nurturing aspect of the Goddess, providing relief to the universe scorched by the intense heat of existence, symbolized by Shiva as the sun. This dual depiction emphasizes the complementary nature of Shiva and Shakti, where the cooling, life-giving essence of the Goddess balances the fierce and transformative energy of Shiva.
The mention of Manipura Chakra highlights the power of will and transformation, and by seeking refuge in this chakra, one invokes the divine energy to empower, transform, and nourish life.
Additional Points
- The Manipura Chakra is the center of energy, willpower, and personal power, symbolized by fire. It represents the sun within the human body, governing vitality and transformation.
- The lightning imagery reflects the sudden, transformative power of divine insight and realization, dispelling ignorance and darkness.
- The interplay between the scorching heat (Shiva) and the cooling, nurturing rain (Shakti) underlines the essential unity and balance between the divine masculine and feminine energies, crucial for maintaining cosmic harmony.
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