Saundaryalahari, सौन्दर्यलहरी Shlokas 61-70

Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 61-70 

Shloka 61 (Victory over mind, Getting of wealth)

असौ नासावंशस्तुहिनगिरिवंशध्वजपटि

त्वदीयो नेदीयः फलतु फलमस्माकमुचितम् ।

वहन्नन्तर्मुक्ताः शिशिरतरनिश्वासगलितं

समृद्ध्या यत्तासां बहिरपि च मुक्तामणिधरः ॥ ६१॥

Oh Goddess , who is the flag of the clan of Himalayas,

Let your nose which is like a thin bamboo,

Give us the blessings which are apt and near.

I feel mother,

That you are wearing a rare pearl,

Brought out by your breath,

Through your left nostril,

For your nose is a storehouse,

Of rarest pearls divine.

1. Word-to-Word Meaning

• असौ — This
• नासावंशः — Nasal bridge or nose
• तुहिनगिरि-वंश-ध्वजपटि — Flag of the lineage of the Himalayas (referring to Shiva, whose banner has the Himalayas as its emblem)
• त्वदीयः — Yours
• नेदीयः — Very near or intimate
• फलतु — May it bear fruit
• फलम् — Result, blessing
• अस्माकम् — For us
• उचितम् — Appropriate or deserved
• वहन् — Bearing
• अन्तः-मुक्ताः — Pearls inside
• शिशिरतर-निश्वास-गलितम् — Dripped from cool breath
• समृद्ध्या — With great abundance
• यत् — Which
• तासां — Of those
• बहिः अपि — Outside as well
• मुक्तामणि-धरः — Bearing pearl-like drops

2. Overall Meaning of the Shloka

O Divine Mother, may the graceful bridge of your nose, like a banner representing the glory of the Himalayas, bestow upon us the blessings we seek. It is said to bear pearls formed by the cool, fragrant breaths emanating from you, as if holding these precious drops both within and outside with unparalleled richness. May this divine feature shower us with its benevolent grace.

3. Expanded Spiritual Commentary

This verse draws a vivid parallel between Devi's nose and the emblematic flag of the Himalayas, symbolizing stability, majesty, and purity. The imagery of pearls produced from Devi’s cool, gentle breath conveys divine generosity and nurturing qualities. These pearls signify not only physical beauty but also the life-giving essence of breath, connecting to the concept of prana (vital life force) that sustains the universe.

The idea of pearls appearing both inside and outside reflects boundless prosperity and the idea that Devi's grace transcends boundaries—it is internal (spiritual blessings) and external (material abundance). This dual nature emphasizes her all-encompassing power to nourish and enrich her devotees' lives.

4. Additional Points

• Symbol of the Himalayas: The association with the Himalayas evokes purity, resilience, and divine origin, as Devi is often described as the daughter of the mountain king, Himavan.
• Pearls as Spiritual Wealth: The pearls formed by Devi’s breath symbolize spiritual treasures, such as wisdom and inner peace, offered generously to her devotees.
• Metaphor of Life Force: The reference to "cool breath" and the "dripping pearls" suggests a nurturing essence, akin to the way the divine supports life through subtle, unseen forces.

Shloka 62 (Good sleep)

प्रकृत्या रक्तायास्तव सुदति दन्तच्छदरुचेः

प्रवक्ष्ये सादृश्यं जनयतु फलं विद्रुमलता ।

न बिम्बं तद्बिम्बप्रतिफलनरागादरुणितं

तुलामध्यारोढुं कथमिव विलज्जेत कलया ॥ ६२॥

Oh goddess who has beautiful rows of teeth,

I tried to find a simile to your blood red lips,

And can only imagine the fruit of the coral vine!

The fruits of the red cucurbit,

Hangs its head in shame,

On being compared to your lips,

As it has tried to imitate its colour.from you,

And knows that it has failed miserably.

Word-to-Word Meaning

• प्रकृत्या — By nature
• रक्तायाः — Red or naturally crimson
• तव — Your
• सुदति — O one with beautiful teeth
• दन्तच्छदरुचेः — Radiance of the lips
• प्रवक्ष्ये — I shall tell
• सादृश्यं — Resemblance
• जनयतु — Let it produce
• फलं — Fruit or result
• विद्रुमलता — Coral vine
• न बिम्बं — Not the bimba fruit
• तत् — That
• बिम्बप्रतिफलनरागात् — Reflection of the redness
• अरुणितं — Reddish hue
• तुलाम् — Scale or balance
• अध्यारोढुं — To climb or to compare
• कथमिव — How indeed
• विलज्जेत — Would feel ashamed
• कलया — Slightly or gracefully

Overall Meaning of the Shloka

O Devi with beautiful teeth, the natural redness of your lips, which appear like a perfect coral vine, invites a comparison that is both apt and beautiful. The radiance of your lips, glowing crimson, challenges the bimba fruit, which seems to derive its own red hue only by reflecting the color of your lips. How could the bimba fruit, even slightly, not feel embarrassed in attempting to match the glory of your lips?

Expanded Spiritual Commentary

This verse celebrates the incomparable beauty of Devi’s lips. The poet intricately compares them to natural elements like the coral vine and the bimba fruit, emphasizing how even the most exquisite creations of nature fall short when set against the divine splendor of Devi. The coral vine symbolizes elegance and a bright red hue, while the bimba fruit, known for its reddish tint, represents a commonly used metaphor for beautiful lips.

However, the verse suggests that the bimba fruit merely reflects the glow of Devi’s lips, unable to match their true essence. This comparison highlights that Devi’s beauty transcends even nature’s finest examples, embodying an otherworldly charm. The depiction evokes reverence and admiration for the Divine Mother’s unparalleled and self-sustaining grace.

Additional Points

• Symbolism of Red: The redness signifies vitality, passion, and auspiciousness, key attributes of the Goddess.
• Coral Vine vs. Bimba Fruit: The coral vine implies a refined and delicate beauty, while the bimba fruit symbolizes a more common, earthly comparison. This contrast underscores the divine superiority of Devi’s features.
• Spiritual Significance: The metaphor can be seen as an allegory for how divine qualities outshine material or worldly imitations.

Shloka 63 (Bewitching all)

स्मितज्योत्स्नाजालं तव वदनचन्द्रस्य पिबतां

चकोराणामासीदतिरसतया चञ्चुजडिमा ।

अतस्ते शीतांशोरमृतलहरीमम्लरुचयः

पिबन्ति स्वच्छन्दं निशि निशि भृशं काञ्जिकधिया ॥ ६३॥

The Chakora* birds,

Feel that their tongues have been numbed,

By forever drinking,

The sweet nectar like light emanating,

From your moon like face,

And for a change wanted to taste,

The sour rice gruel during the night,

And have started drinking,

The white rays of the full moon in the sky.

Word-to-Word Meaning

• स्मितज्योत्स्नाजालं — The web of moonlight-like radiance from the smile
• तव — Your
• वदनचन्द्रस्य — Moon-like face
• पिबतां — Of those who drink or imbibe
• चकोराणाम् — Of the chakora birds
• आसीत् — Became
• अतिरसतया — Due to intense flavor or excess savoring
• चञ्चुजडिमा — Numbness of the beak
• अतः — Therefore
• ते — They
• शीतांशोः — Of the moon
• अमृतलहरीम् — The nectarous rays
• अम्लरुचयः — With a sour taste or acidic yearning
• पिबन्ति — Drink
• स्वच्छन्दं — Freely, at will
• निशि निशि — Night after night
• भृशं — Intensely
• काञ्जिकधिया — Thinking it to be fermented or sour rice water

Overall Meaning of the Shloka

O Goddess, the Chakora birds, who are known to drink only the rays of the moon, become enchanted when they partake in the nectar-like brilliance of your smile, which radiates from your moon-like face. Overcome by its intense flavor, their beaks become numb from overindulgence. As a result, night after night, they drink the rays of the actual moon, mistakenly thinking them to be sour like rice water (kāñjika), in a futile attempt to find the same pleasure they once tasted in your smile.

Expanded Spiritual Commentary

This verse uses the imagery of the Chakora bird, a symbol in Indian mythology known for its unique affinity to the moon's rays. The poet elevates this concept by comparing the divine smile of Devi to the moon itself. The smile of the Goddess surpasses the moon’s radiance, becoming a nectar so intoxicating that it numbs the senses of the Chakora birds. This implies that the divine beauty and grace of Devi are unmatched and cannot be replicated or replaced by anything else in nature, even something as celestial as the moon.

The description subtly underscores the idea that those who experience divine bliss may find ordinary joys lacking or even distorted in comparison. The mistaken perception of the moon’s rays as sour indicates the inability of worldly experiences to measure up to the taste of true, divine love and grace.

Additional Points

• Symbolism of the Chakora: The Chakora bird is often associated with romantic longing and purity, symbolizing a seeker’s devotion to the divine.
• Smile and Divine Beauty: The Goddess's smile embodies the perfect blend of joy and tranquility, likened to the moon’s soothing glow but with an unmatched intensity.
• Philosophical Insight: The shloka speaks to the transformative power of divine experience—how a glimpse of the infinite can make worldly pleasures seem dull and inadequate.
• Metaphor of Kāñjika: The comparison to kāñjika (fermented rice water) evokes the idea that what once seemed sweet or pleasurable in mundane life may appear sour or insufficient after tasting the true essence of divinity.

Shloka 64 (Bewitching all)

अविश्रान्तं पत्युर्गुणगणकथाम्रेडनजपा

जपापुष्पच्छाया तव जननि जिह्वा जयति सा ।

यदग्रासीनायाः स्फटिकदृषदच्छच्छविमयी

सरस्वत्या मूर्तिः परिणमति माणिक्यवपुषा ॥ ६४॥

Mother mine,

The well known tongue of yours,

Which without rest chants and repeats,

The many goods of your Consort, Shiva,

Is red like the hibiscus flower.

The Goddess of learning Saraswathi,

Sitting at the tip of your tongue,

Though white and sparkling like a crystal,

Turns red like the ruby,

Because of the colour of your tongue.

1. Word-to-Word Meaning

• अविश्रान्तं — Unceasingly, without rest
• पत्युः — Of the husband (Lord Shiva)
• गुणगणकथा — The stories and virtues
• अम्रेडनजपा — Repeated recitation, chanting
• जपापुष्पच्छाया — The color of hibiscus flower (deep red)
• तव — Your
• जननि — O Mother
• जिह्वा — Tongue
• जयति — Triumphs, is victorious
• सा — That
• यत् — Which
• अग्रासीनायाः — Positioned in front
• स्फटिकदृषदच्छच्छविमयी — Crystal-like clear and pure
• सरस्वत्या — Of Goddess Saraswati
• मूर्तिः — Form
• परिणमति — Transforms
• माणिक्यवपुषा — Into the appearance of a ruby

2. Overall Meaning of the Shloka

O Mother, your tongue, which is constantly engaged in the unceasing chanting of your consort Lord Shiva’s glories and virtues, shines with the deep red hue of a hibiscus flower. This tongue, by virtue of its devotion, outshines even the crystal-clear form of Goddess Saraswati, who is associated with pure knowledge. When this tongue, eternally singing the divine qualities, is seen, it appears as if Saraswati’s pure form has transformed into the vibrant red of a ruby, symbolizing devotion and divine love.

3. Expanded Spiritual Commentary

This verse poetically celebrates the power of devotion and the transformative potential of divine speech. The Goddess's tongue, embodying the fervor and passion of her devotion to Shiva, is depicted in the rich hue of a hibiscus flower—a color associated with both love and sacrifice. The shloka implies that while Saraswati embodies knowledge and purity through her crystal-like form, the tongue of the Goddess, dyed red by her unending recitation of Shiva's glories, represents a deeper, more impassioned wisdom born of love and devotion.

The verse also conveys that true spiritual knowledge is not just a matter of intellect, as represented by Saraswati, but is enriched and transcended by the heartfelt devotion and repetition of divine names and qualities. The imagery of Saraswati's transformation into a ruby signifies the shift from pure knowledge (crystal) to impassioned wisdom (ruby), highlighting the value of devotion that adds warmth and vitality to knowledge.

4. Additional Points

• Symbolism of the Hibiscus: The hibiscus flower is traditionally offered to deities, especially to Lord Shiva and Goddess Kali, and is associated with devotion and sacrifice.
• Saraswati’s Transformation: The change from crystal (representing clear, pure intellect) to ruby (symbolizing deep, passionate devotion) indicates the supreme power of bhakti (devotion) over mere intellectual pursuit.
• Japa (Repetition): The constant repetition of Shiva's glories on the Goddess’s tongue underscores the idea that devotion is sustained through persistent, loving recitation.
• Spiritual Insight: The verse subtly teaches that true wisdom involves a balance of knowledge and heartfelt devotion, with the latter giving life and vibrancy to the former.

Shloka 65 (Victory, Control over words)

रणे जित्वा दैत्यानपहृतशिरस्त्रैः कवचिभिर्-

निवृत्तैश्चण्डांशत्रिपुरहरनिर्माल्यविमुखैः ।

विशाखेन्द्रोपेन्द्रैः शशिविशदकर्पूरशकला

विलीयन्ते मातस्तव वदनताम्बूलकबलाः ॥ ६५॥

Oh mother of the world,

The lords subrahmanya, Vishnu and Indra,

Returning and resting after the war with Asuras.

Have removed their head gear,

And wearing the iron jackets,

Are not interested in the left over,

After the worship of Shiva,

Which belongs to Chandikeswara,

And are swallowing with zest,

The half chewed betel,

From your holy mouth,

Which has the camphor as white as the moon.

1. Word-to-Word Meaning

• रणे — In battle
• जित्वा — Having defeated
• दैत्यान् — Demons
• अपहृतशिरस्त्रैः — With the heads removed
• कवचिभिः — With armors
• निवृत्तैः — Retired, returned
• चण्डांश — Fierce ones, warriors
• त्रिपुरहर — The slayer of Tripura (Shiva)
• निर्माल्यविमुखैः — Disinterested in worn-out garlands (representing Shiva's leftover flowers)
• विशाखेन्द्रोपेन्द्रैः — By Kartikeya (Visakha), Indra, and Vishnu (Upendra)
• शशिविशदकर्पूरशकला — Moon-like white pieces of camphor
• विलीयन्ते — Dissolve
• मातः — O Mother
• तव — Your
• वदन — Face
• ताम्बूलकबलाः — The mouthful of betel leaves (Tambula)

2. Overall Meaning of the Shloka

O Mother, the betel leaves you chew appear as if they are white camphor-like fragments of the moon. These pieces metaphorically dissolve when offered by the likes of Kartikeya, Indra, and Vishnu, who, even after defeating demons in battle and removing their heads and armor, and having returned from their battles, still feel humbled in offering you anything. The shloka suggests that the moon-like pieces of camphor (betel) dissolve in your divine mouth, representing the ultimate acceptance of their devotion.

3. Expanded Spiritual Commentary

This verse emphasizes the supreme status of the Divine Mother over even the greatest warriors and deities like Kartikeya, Indra, and Vishnu. These deities, despite their strength and valor shown in defeating demons and battles, offer their devotion to the Goddess with humility. The betel in her mouth symbolizes not only beauty and grace but also the act of accepting the offerings of these powerful gods, acknowledging their devotion as she consumes the moon-like camphor fragments.

The imagery of camphor, which has a cooling and purifying quality, suggests the purity of their offerings, and the moon-like comparison adds an ethereal, calming aspect to the verse. The idea of consuming tambula (betel) imbued with such divine properties reinforces the Goddess's nurturing acceptance and her ability to absorb and transform the essence of devotion.

4. Additional Points

• Symbolism of Camphor: Camphor represents purity, devotion, and the dissolving of ego, signifying how the offerings of even the most powerful beings are humbled before the Divine Mother.
• Role of Deities: Kartikeya, Indra, and Vishnu are symbols of valor, leadership, and preservation, respectively, yet they are portrayed as being secondary and devoted before the Goddess.
• Acceptance of Devotion: The shloka conveys that all acts of valor and offerings, no matter how great, find their true purpose only when accepted by the Divine Mother, indicating her supreme position in the pantheon.

Shloka 66 (Sweet words, Mastery in music)

विपञ्च्या गायन्ती विविधमपदानं पशुपतेः

त्वयारब्धे वक्तुं चलितशिरसा साधुवचने ।

तदीयैर्माधुर्यैरपलपिततन्त्रीकलरवां

निजां वीणां वाणी निचुलयति चोलेन निभृतम् ॥ ६६॥

Oh mother of all,.

When you start nodding your head,

Muttering sweetly, "good,good",

To the Goddess Saraswathi,

When she sings the great stories to you,

Of Pasupathi our lord,

With the accompaniment of her Veena,

She mutes the Veena by the covering cloth,

So that the strings throwing sweetest music,

Are not put to shame,

By your voice full of sweetness.

1. Word-to-Word Meaning

• विपञ्च्या — With the instrument "Vina" (a stringed musical instrument)
• गायन्ती — Singing
• विविधम् — Various
• अपदानं — Eulogies, praises
• पशुपतेः — Of Lord Shiva (the Lord of all beings)
• त्वया — By you (the Divine Mother)
• आरब्धे — When commenced
• वक्तुं — To speak
• चलितशिरसा — With a slight nod of the head
• साधुवचने — Approving words
• तदीयैः — By that
• माधुर्यैः — Sweetness
• अपलपित — Silenced, overshadowed
• तन्त्रीकलरवां — The melodious sound of the strings
• निजां वीणां — Her own Vina
• वाणी — Goddess Saraswati
• निचुलयति — Covers, conceals
• चोलेन — With a cloth
• निभृतम् — Quietly, gently

2. Overall Meaning of the Shloka

O Divine Mother, when you begin to recite or sing praises of Lord Shiva using the Vina, Goddess Saraswati herself, known for her mastery of music and speech, becomes astonished. Overwhelmed by the sweetness of your voice and music, which surpasses even her own, Saraswati stops playing her Vina. She respectfully covers it with a cloth to indicate her humble acknowledgment of your superior skill and gently listens with a nodding head, approving your artistry.

3. Expanded Spiritual Commentary

This verse emphasizes the unparalleled devotion and skill of the Divine Mother, showcasing that even Saraswati, the goddess of wisdom, music, and arts, concedes the supremacy of the Mother's musical prowess. The depiction of Saraswati stopping her own music and covering her Vina with reverence highlights the depth of humility and the recognition of higher divinity. It signifies that all knowledge, art, and creativity ultimately stem from the Mother, the source of cosmic inspiration and expression.

The idea of Saraswati, the goddess who embodies perfection in music and eloquence, being moved to silent admiration speaks to the profound power of the Divine Mother's presence and voice. This verse reinforces the belief that even deities possess humility and show veneration when faced with supreme divinity, thus encouraging devotees to cultivate a similar sense of respect and devotion.

4. Additional Points

• Vina Symbolism: The Vina represents not only musical skill but the essence of creation and communication. Saraswati's gesture of covering it reflects deference to a greater source of sound and speech.
• Divine Sweetness: The 'sweetness' mentioned emphasizes the Divine Mother’s speech as beyond the mere aesthetic—it's transcendental, resonating with the essence of the cosmos.
• Harmony Among Deities: This shloka reinforces the interconnected reverence among deities and the idea that divinity flows from a single supreme source, the Divine Mother, who is the origin of all forms of knowledge and creativity.

Shloka 67 (Appearance in person of the Goddess)

कराग्रेण स्पृष्टं तुहिनगिरिणा वत्सलतया

गिरीशेनोदस्तं मुहुरधरपानाकुलतया ।

करग्राह्यं शम्भोर्मुखमुकुरवृन्तं गिरिसुते

कथङ्कारं ब्रूमस्तव चिबुकमौपम्यरहितम् ॥ ६७॥

Oh daughter of the mountain,

How can we describe the beauty of your chin,

Which was with affection caressed,

By the tip of his fingers by your father Himavan:

Which was oft lifted by the Lord of the mountain, Shiva,

In a hurry to drink deeply from your lips;

Which was so fit to be touched by his fingers;

Which did not have anything comparable,

And which is the handle of the mirror of your face.

1. Word-to-Word Meaning

• कराग्रेण — With the tip of the hand
• स्पृष्टं — Touched
• तिहिनगिरिणा — By the snow-clad mountain (Himalaya, representing Parvati's father)
• वत्सलतया — With affection
• गिरीशेन — By Lord Shiva (Lord of the mountains)
• उदस्तं — Lifted up
• मुहुः — Again and again
• अधरपानाकुलतया — Due to the eagerness to kiss the lower lip
• करग्राह्यं — Held by the hand
• शम्भोः — Of Shiva
• मुखमुकुरवृन्तं — The stem of the mirror of the face
• गिरिसुते — O daughter of the mountain (Parvati)
• कथं — How
• आरं — Can we
• ब्रूमः — Say, describe
• तव — Your
• चिबुकम् — Chin
• औपम्यरहितम् — Without comparison

2. Overall Meaning of the Shloka

O Daughter of the Himalaya (Parvati), your chin is so unique and beautiful that it defies any comparison. It has been affectionately touched by your father, the Himalaya, and is lovingly lifted up by Lord Shiva, eager for the touch of your lips. This chin, which forms the base of the "mirror" that is your face, has no equal. Thus, we are at a loss to describe it adequately.

3. Expanded Spiritual Commentary

The shloka paints a vivid and tender picture of the divine interactions between Parvati, her father (the Himalaya), and Shiva. The Himalaya, symbolic of the highest and purest form of parental affection, is said to touch Parvati's chin with love. Lord Shiva, representing the cosmic principle of asceticism and love, lifts her chin with the eagerness of divine affection.

The metaphor of the chin as the stem or base of a mirror (the face) adds a layer of poetic beauty, suggesting that Parvati’s face reflects supreme beauty and divinity. The description of Shiva’s repeated gesture of lifting her chin to gaze or kiss her lips emphasizes their deep, personal bond, embodying both playfulness and profound love.

The line "औपम्यरहितम्" (without comparison) indicates that Parvati's beauty, specifically her chin, transcends any earthly analogy. This suggests that divine attributes are unique and cannot be matched by mundane comparisons.

4. Additional Points

• Symbolism of Touch: The touch by the father and husband symbolizes parental affection and conjugal love, showing the different aspects of divine feminine relationships.
• Mirror Analogy: The chin as the stem of the mirror highlights how the face reflects inner divinity and consciousness, suggesting that Parvati embodies the ultimate source of beauty and self-reflection.
• Devotional Insight: The shloka invites devotees to contemplate the divine beauty and love that transcends human understanding, fostering deeper admiration and devotion towards the Goddess.

Shloka 68 (Attracting the king)

भुजाश्लेषान्नित्यं पुरदमयितुः कण्टकवती

तव ग्रीवा धत्ते मुखकमलनालश्रियमियम् ।

स्वतः श्वेता कालागुरुबहुलजम्बालमलिना

मृणालीलालित्यम् वहति यदधो हारलतिका ॥ ६८॥

Your neck appears full of thorns always,

Due to the hairs standing out,

By the frequent embrace of thy Lord,

Who destroyed the three cities.

And looks like the beauty of the stalk,

Of your lotus like face.

The chain of white pearls worn below,

Is dulled by the incense and myrrh,

And the paste of sandal applied there,

And is like the tender stalk,

Dirtied by the bed of mud.

1. Word-to-Word Meaning

• भुजाश्लेषात् — Due to the embrace by the arms
• नित्यं — Always
• पुरदमयितुः — Of the destroyer of cities (Lord Shiva)
• कण्टकवती — Bearing slight marks or lines
• तव — Your
• ग्रीवा — Neck
• धत्ते — Carries, holds
• मुखकमलनालश्रियम् — The beauty of the stalk of a lotus, which is the face
• इयम् — This
• स्वतः — Naturally
• श्वेता — White
• कालागुरुबहुलजम्बालमलिना — Slightly darkened by the dense application of black aloeswood paste
• मृणालीलालित्यम् — The elegance of a lotus fiber
• वहति — Bears, carries
• यदधः — Below which
• हारलतिका — The garland of pearls

2. Overall Meaning of the Shloka

O Goddess, your neck, which always bears the slight marks from the embrace of Lord Shiva (the conqueror of the city of Tripura), resembles the stalk of a lotus that holds up your radiant face. This neck, naturally white and adorned with the faint darkness of aloeswood paste, carries the graceful beauty of a lotus stem. Below this elegant neck lies the garland of pearls, enhancing its beauty.

3. Expanded Spiritual Commentary

The verse poetically praises the neck of Goddess Parvati, likening it to the slender and delicate stalk of a lotus that supports the beautiful "lotus" of her face. The comparison emphasizes purity, grace, and the connection between the divine and the natural world. The neck, marked by the subtle signs of Shiva’s embrace, symbolizes their divine union, reinforcing the idea of the inseparable bond between the cosmic feminine and masculine principles.

The mention of "कालागुरु" (aloeswood paste) represents luxury, sanctity, and the ritualistic embellishment associated with divinity. It adds a mystic allure to the depiction, showing how Parvati’s natural beauty surpasses even the most exquisite adornments.

The garland of pearls (हारलतिका) that rests beneath adds to the elegance, symbolizing purity and spiritual wealth. The shloka illustrates the combined aspects of devotion, beauty, and the relationship between Shiva and Parvati, as expressed through poetic imagery.

4. Additional Points

• Marks of Embrace: The "marks" on Parvati’s neck are symbolic of the affectionate and protective nature of Shiva’s embrace, depicting the divine love and harmony between them.
• Lotus Symbolism: The lotus, a common symbol in Indian spirituality, signifies purity and divine beauty that remains untouched by the impurities of the world, reflecting the supreme nature of the Goddess.
• Spiritual Interpretation: The description of the neck as "bearing the beauty of a lotus stalk" implies that the Goddess's form sustains and supports the divine essence, as a stalk supports a lotus flower. This metaphor can also hint at the idea of sustenance and nurturing qualities embodied by the divine feminine.

This shloka, with its vivid imagery, is an ode to the unmatched beauty and sanctity of Goddess Parvati, illustrating her as a perfect embodiment of elegance, divinity, and cosmic love.

Shloka 69 (Mastery over music)

गले रेखास्तिस्रो गतिगमकगीतैकनिपुणे

विवाहव्यानद्धप्रगुणगुणसंख्याप्रतिभुवः ।

विराजन्ते नानाविधमधुररागाकरभुवां

त्रयाणां ग्रामाणां स्थितिनियमसीमान इव ते ॥ ६९॥

She who is an expert in Gathi, Gamaka and Geetha*,

The three lucky lines on your neck,

Perhaps remind one,

Of the number of the well tied manifold thread,

Tied during your marriage,

And also remind of the place,

In your pretty neck,

Where originates the three musical notes,

Of Shadja, Madhyama and Gandhara,

1. Word-to-Word Meaning

• गले — On the neck
• रेखाः तिस्रो — Three lines
• गतिगमकगीत — Movement, embellishment, and song
• एकनिपुणे — The one who is skilled
• विवाहव्यानद्ध — Bound in the context of marriage (auspiciousness)
• प्रगुणगुणसंख्या — Symbolizing the number of auspicious qualities
• प्रतिभुवः — Guarantee, assurance
• विराजन्ते — Shine, appear
• नानाविध — Various types
• मधुररागाकरभुवां — Sources of sweet musical melodies
• त्रयाणां ग्रामाणां — Of the three primary scales (grāma) in music
• स्थितिनियमसीमान इव — As if boundaries of rules and standards
• ते — Yours

2. Overall Meaning of the Shloka

O Divine Mother, your neck, adorned with three distinct lines, signifies your unparalleled skill in the nuances of music, including movements, embellishments, and singing. These lines, reminiscent of the sacred thread tied during marriage, symbolize a pledge of the auspicious qualities inherent in you. They also represent the boundaries of the three main musical scales (grāmas) from which the sources of various sweet melodies arise. These three lines appear as if they uphold the structure and order of music itself.

3. Expanded Spiritual Commentary

This verse poetically extols the beauty of the Goddess’s neck, drawing a parallel between the three distinct lines on her neck and the profound connection with music. In classical Indian music, the grāmas represent foundational scales or modes that give rise to melodies. Here, the three lines symbolize the divine alignment and harmony with the musical and cosmic order.

The "three lines" on Parvati's neck are also indicative of her role as the ultimate source of auspiciousness and artistic expression. They may be viewed as signifying the Trividhā Tattva — the triad of creation, sustenance, and dissolution, which are also reflected in music through rhythm, melody, and harmony.

The reference to the "auspicious qualities" and "marriage" implies the Goddess’s role as the ideal partner of Lord Shiva and the source of auspiciousness in the universe. The three lines act as a symbol of vows or assurances of divine protection and creative power.

4. Additional Points

• Three Lines and Auspiciousness: In traditional iconography, three lines on the neck may symbolize good fortune, beauty, and auspiciousness, enhancing the Goddess's role as a bestower of blessings.
• Connection to Music: The verse emphasizes the Goddess's intimate connection to sound and music, suggesting that the musical scales originate from her divine essence, making her the ultimate source of all artistic creation.
• Symbolism of Boundaries: The three lines act as limits or boundaries that regulate the grāmas, much like how a musical scale confines the notes within a specific structure to create harmony.

This shloka beautifully captures the divine beauty of the Goddess and her integral role as the embodiment of music, auspiciousness, and cosmic order.

Shloka 70 (Compensation for mistakes done to God Shiva)

मृणालीमृद्वीनां तव भुजलतानां चतसृणां

चतुर्भिः सौन्दर्यं सरसिजभवः स्तौति वदनैः ।

नखेभ्यः सन्त्रस्यन् प्रथममथनादन्धकरिपो-

श्चतुर्णां शीर्षाणां सममभयहस्तार्पणधिया ॥ ७०॥

Brahma, the God born out of Lotus,

Afraid of the nails Of Shiva,

Who killed the Asura called Andhaka,

Which has clipped of one of his heads,

Praises with his four faces,

Your four pretty , tender hands,

Resembling the lotus flower stalk,

So that he can ask for protection for his remaining four heads,

By use of your four merciful hands at the same time.

1. Word-to-Word Meaning

• मृणालीमृद्वीनां — As soft as lotus fibers
• तव भुजलतानां — Of your arm-like creepers (arms)
• चतसृणां — Of the four
• चतुर्भिः — With four (faces)
• सौन्दर्यं — Beauty
• सरसिजभवः — Brahma, the one born from the lotus
• स्तौति — Praises
• वदनैः — With (his) faces
• नखेभ्यः — From the fingernails
• सन्त्रस्यन् — Being fearful
• प्रथममथनात् — From the one who destroyed (Manmatha, the god of love)
• अन्धकरिपोः — Of Shiva, the enemy of Andhaka (a demon)
• चतुर्णां — Of the four
• शीर्षाणां — Of the heads
• समम् — Equally
• अभयहस्तार्पणधिया — With the thought of offering a gesture of assurance with the hands

2. Overall Meaning of the Shloka

O Divine Mother, Brahma, who possesses four faces, praises the unmatched beauty of your four arms, which are as soft and graceful as lotus stalks. While doing so, he glances nervously at the nails of these arms, recalling Shiva's act of destroying Manmatha (the god of love) and worrying that the brilliance of your nails might pose a similar threat. At the same time, with thoughts of offering protection and assurance, he aligns the movement of all his four heads in homage.

3. Expanded Spiritual Commentary

This verse portrays the awe-inspiring and multifaceted nature of the Divine Mother’s arms, which symbolize strength, protection, and grace. Brahma, the creator deity with four faces, is depicted as extolling the beauty of these arms while being simultaneously cautious of their power, reflected in the brilliance of the nails. The poetic imagery evokes the sense that even powerful deities like Brahma recognize both the gentle and formidable aspects of the Goddess.

The phrase "नखेभ्यः सन्त्रस्यन्" emphasizes Brahma's reverence mixed with caution, signifying that the power of the Goddess is such that even her beauty holds the potential to instill awe and fear. This acknowledges her as both nurturing and capable of fierce action, symbolizing her role as a protective mother and a warrior against negativity.

The "अभयहस्तार्पणधिया" reference alludes to the Mother’s gesture of assurance, known as Abhaya Mudra, which signifies fearlessness and divine protection. This mudra is a reminder to devotees that they are under the compassionate protection of the Goddess, even as they acknowledge her supreme power.

4. Additional Points

• Arms Symbolism: The four arms of the Goddess represent her multifaceted nature, embodying protection, blessing, creation, and destruction.
• Lotus Imagery: The comparison of her arms to soft lotus fibers underscores the gentle, nurturing aspect of the Divine Mother.
• Brahma’s Caution: The subtle detail of Brahma’s hesitation adds depth to the portrayal, indicating that divine beauty often carries a latent, awe-inspiring potency.
• Dual Nature: This verse celebrates the dual nature of the Goddess, harmonizing supreme beauty and the power to vanquish negativity, making her the ultimate protector and nourisher of the universe.

The verse beautifully encapsulates the reverence and recognition of the Divine Mother's supreme power and grace, as even the creator deity Brahma approaches her with a mix of admiration and respectful caution.

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