Saundaryalahari, सौन्दर्यलहरी Shlokas 91-100

Saundaryalahari, सौन्दर्यलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 91-100 

Shloka 91 (Getting of land, Getting riches)

पदन्यासक्रीडापरिचयमिवारब्धुमनसः

स्खलन्तस्ते खेलं भवनकलहंसा न जहति ।

अतस्तेषां शिक्षां सुभगमणिमञ्जीररणित-

च्छलादाचक्षाणं चरणकमलं चारुचरिते ॥ ९१॥

She who has a holy life,

The swans in your house,

Follow you without break,

As if to learn ,

Your gait which is like a celestial play.

So thine lotus like feet,

Taking recourse to the musical sound,

Produced by gems in your anklets,

Appears to teach them what they want.

Word-to-Word Meaning

• पदन्यासक्रीडा: the playful movement of the feet,
• परिचयम्: the art or familiarity,
• इव आरब्धुं मनसः: as if attempting to learn,
• स्खलन्तः: stumbling,
• ते: your,
• खेलं: playful movement,
• भवनकलहंसा:: the celestial swans of your abode,
• न जहति: do not abandon.
• अतः तेषां शिक्षां: therefore, to teach them,
• सुभगमणिमञ्जीररणितच्छलात्: through the pretense of the melodious jingling of your gem-studded anklets,
• आचक्षाणं: explaining or revealing,
• चरणकमलं: your lotus feet,
• चारुचरिते: O one of beautiful character.

Overall Meaning of the Shloka

O Devi, the celestial swans of your divine abode, enchanted by your playful and graceful foot movements, attempt to emulate them but stumble clumsily in their efforts. Your lotus feet, adorned with melodious gem-studded anklets, seem to teach them the art of graceful movement through the charming jingling sounds.

Expanded Spiritual Commentary

• Playful Grace of the Divine Feet: Devi’s foot movements are described as a divine dance of grace and charm, captivating even the celestial beings represented by the swans.
• Symbolism of the Swans: Swans, often associated with spiritual discernment (hamsa), represent evolved souls or divine beings striving to emulate Devi’s grace and perfection.
• Guidance Through Anklets: The sound of Devi’s anklets symbolizes the unspoken teachings of her divine essence. It represents subtle guidance that helps devotees refine their spiritual journey.
• Striving for Perfection: The swans' clumsy attempts signify how even the most spiritually evolved beings find it challenging to match Devi’s perfection, illustrating her supreme nature.
• Divine Dance as Spiritual Movement: The playful movement of her feet symbolizes the dynamic aspect of creation, preservation, and dissolution, orchestrated by her divine will.

Additional Points

• Sound as Spiritual Instruction: The anklets' sound serves as a metaphor for Nada (divine sound), a guiding force in meditation and self-realization.
• Accessibility of the Divine: While her movements are sublime and divine, Devi’s grace extends even to those struggling to attain her level, encouraging their efforts.
• Unity of Devotion and Playfulness: The imagery highlights how devotion and divine grace can coexist with joy and spontaneity in spiritual practice.

Devi’s playful foot movements, adorned with melodious anklets, captivate celestial swans, who clumsily attempt to emulate her grace. Her lotus feet, through the jingling anklet sounds, gently teach and inspire all beings to strive for divine perfection and harmony.

Shloka 92 (Getting ability to rule)

गतास्ते मञ्चत्वं द्रुहिणहरिरुद्रेश्वरभृतः

शिवः स्वच्छच्छायाघटितकपटप्रच्छदपटः ।

त्वदीयानां भासां प्रतिफलनरागारुणतया

शरीरी श‍ृङ्गारो रस इव दृशां दोग्धि कुतुकम् ॥ ९२॥

Brahma, Vishnu, Rudhra and Easwara,

Who are the gods who rule the world,

Become the four legs of your cot,

So that they are able to serve you always.

Sadhashiva who is white in colour.

Becomes the bed spread on which you sleep,

And appears red, because he reflects your colour.

And to your eyes which are the personification,

Of the feelings of love,

He gives lot of happiness.

Word-to-Word Meaning

• गताः: have become,
• ते: your,
• मञ्चत्वं: a cot,
• द्रुहिण-हरि-रुद्र-ईश्वर-भृतः: Brahma, Vishnu, Rudra, and Ishvara (the four gods who rule creation, sustenance, destruction, and concealment),
• शिवः: Sadashiva (pure consciousness),
• स्वच्छ-छायाः: with a translucent or pure reflection,
• घटित-कपट-प्रच्छदपटः: appearing as a bedspread covering the cot,
• त्वदीयानां भासां: of your radiance,
• प्रतिफलन-राग-आरणतया: by reflecting its reddish hue,
• शरीरी शृङ्गारः: embodied love or beauty,
• रसः इव: like an essence or rasa,
• दृशां: for the eyes,
• दोग्धि कुतुकम्: evokes curiosity or delight.

Overall Meaning of the Shloka

O Divine Mother, Brahma, Vishnu, Rudra, and Ishvara serve as the four legs of your divine cot, demonstrating their continuous service to you. Sadashiva acts as the bedspread, translucent and white, but appearing reddish by reflecting your divine hue. This interplay creates an embodied form of divine love and beauty that captivates the eyes of onlookers, evoking joy and wonder.

Expanded Spiritual Commentary

• Deities as the Cot's Foundation: Brahma, Vishnu, Rudra, and Ishvara are not merely cosmic rulers but are depicted as the foundational supports (legs of the cot) of Devi’s cosmic abode, emphasizing their role in upholding her supremacy.
• Sadashiva as the Bedspread: Sadashiva, the unmanifest and all-encompassing consciousness, acts as the bedspread. His white, translucent nature symbolizes purity and formlessness, while the reddish reflection signifies his dynamic aspect when in union with Devi (Shakti).
• Reflection of Divine Radiance: The redness symbolizes Devi’s inherent energy, love, and compassion, making even the serene Sadashiva reflect her vibrant hues. This signifies the inseparable nature of Shiva and Shakti.
• Divine Love as Rasa: The imagery emphasizes that Devi’s presence is the essence of Shringara (love and beauty) and the rasa (nectar) that nourishes the cosmos, filling the hearts of devotees with bliss.
• Spiritual Lessons: The description inspires devotion, showcasing how even the greatest cosmic forces find fulfillment in serving and upholding the Divine Mother. It teaches humility and surrender to the ultimate source of all power and grace.

Additional Points

• Cosmic Representation: The cot is a metaphor for the support and foundation of the universe, with Devi at its center.
• Union of Shiva and Shakti: The interplay of Sadashiva’s purity and Devi’s vibrant energy reflects the cosmic dance of stillness and dynamism.
• Aesthetic Imagery: The shloka's poetic beauty blends the physical and metaphysical aspects of Devi, inviting deeper meditation on her cosmic role.

Brahma, Vishnu, Rudra, and Ishvara form the legs of Devi’s cosmic cot, constantly serving her. Sadashiva, as the bedspread, reflects her radiance, turning his serene whiteness into a dynamic red. This divine interplay embodies the essence of love and beauty, captivating all who behold her splendor and inspiring awe and devotion.

Shloka 93 (Fulfillment of desires)

अराला केशेषु प्रकृतिसरला मन्दहसिते

शिरीषाभा चित्ते दृषदुपलशोभा कुचतटे ।

भृशं तन्वी मध्ये पृथुरुरसिजारोहविषये

जगत्त्रातुं शम्भोर्जयति करुणा काचिदरुणा ॥ ९३॥

Her mercy which is beyond.

The mind and words of Our Lord Shiva,

Is forever victorious in the form of Aruna,

So as to save this world.

That spirit of mercy is in the form of,

Curves in her hairs,

In the form of natural sweetness in her smile.

In the form of pretty tenderness of a flower in her mind,

In the form of firmness of a ruby stone in her breasts,

In the form of thin seductiveness in her hips,

In the form of voluptuousness in her breasts and back.

Word-to-Word Meaning

• अराला: gently curling,
• केशेषु: in the hair,
• प्रकृतिसरला: naturally simple,
• मन्दहसिते: in the gentle smile,
• शिरीषाभा: delicate like the silk-cotton flower,
• चित्ते: in the mind or heart,
• दृषदुपलशोभा: like the beauty of a gem or rock crystal,
• कुचतटे: on the bosom,
• भृशं तन्वी: extremely slender,
• मध्ये: in the waist,
• पृथु-उरसिज-आरोह-विषये: in the area of the ample bosom,
• जगत्-त्रातुं: to protect the world,
• शम्भोः: of Lord Shiva,
• जयति: excels or triumphs,
• करुणा: compassion,
• काचिदरुणा: a certain reddish hue.

Overall Meaning of the Shloka

The compassionate radiance of Devi, manifesting as a gentle, reddish hue, arises to protect the world. This divine form is adorned with curling hair, a natural simplicity in her gentle smile, a delicacy like a silk-cotton flower in her heart, gem-like beauty on her bosom, an exquisitely slender waist, and fullness in the region of her bosom. This compassionate, radiant form of Devi, born of Shiva’s essence, triumphs in bringing grace and protection to the universe.

Expanded Spiritual Commentary

• Divine Compassion: Devi’s "aruna" (reddish hue) symbolizes her compassion, love, and power to alleviate the suffering of the world. This hue represents the rising energy of Shakti, full of vitality and grace.
• Symbolism of Physical Attributes:
  • Curling Hair: Represents the dynamic and graceful aspect of creation.
  • Gentle Smile: Denotes Devi’s inner serenity and joy, which dispels fear and instills hope.
  • Delicate Heart: Her heart reflects her tenderness, always inclined to help devotees.
  • Gem-like Bosom: Symbolizes stability and the nurturing aspect of the Divine Mother.
  • Slender Waist and Full Bosom: Represents the perfect balance of strength and grace in her divine form.
• Union of Shiva and Shakti: The karuna (compassion) described here is an embodiment of the harmonious union of Shiva and Shakti, where Shakti takes the active role of protecting and nurturing creation.
• Devi as the Protector: The reference to her role in "protecting the world" highlights her status as Jagatjanani (Mother of the Universe), who balances the forces of creation and destruction.

Additional Points

• Red as a Symbol: The reddish hue (aruna) is not only a physical attribute but also a spiritual one, symbolizing her role as the dawn that dispels the darkness of ignorance.
• Universal Protector: Her compassion is not limited to individuals but extends to the entire cosmos, emphasizing her role as the ultimate savior.
• Aesthetic and Spiritual Beauty: The description combines physical beauty with deep spiritual significance, illustrating how Devi’s form inspires both devotion and awe.

Devi’s compassionate, reddish radiance, born of her union with Shiva, adorns her graceful form and embodies her nurturing, protective nature. Her beauty and compassion triumph in dispelling the world’s suffering and safeguarding the universe.

Shloka 94 (Getting all desires)

कलङ्कः कस्तूरी रजनिकरबिम्बं जलमयं

कलाभिः कर्पूरैर्मरकतकरण्डं निबिडितम् ।

अतस्त्वद्भोगेन प्रतिदिनमिदं रिक्तकुहरं

विधिर्भूयो भूयो निबिडयति नूनं तव कृते ॥ ९४॥

The moon that we know is thine jewel box,

Filled with water of incense,

The blackness we see in the moon,

The musk put for thy use in this box,

And the crescents we see of the moon

Is thy canister of emerald,

Full of divine camphor.

And for sure,

Brahma the creator refills these daily,

After your use,

So that they are always full.

Word-to-Word Meaning

• कलङ्कः: the spot,
• कस्तूरी: like musk,
• रजनिकरबिम्बं: the orb of the moon,
• जलमयं: watery or liquid in appearance,
• कलाभिः: with its phases,
• कर्पूरैः: like camphor,
• मरकतकरण्डं: an emerald casket,
• निबिडितम्: made compact or tightly closed,
• अतः: therefore,
• त्वद्भोगेन: for your enjoyment,
• प्रतिदिनम्: every day,
• इदम्: this (container),
• रिक्तकुहरम्: hollow or emptied cavity,
• विधिः: Brahma (the creator),
• भूयः भूयः: repeatedly, again and again,
• निबिडयति: closes or seals,
• नूनम्: certainly,
• तव कृते: for your sake.

Overall Meaning of the Shloka

O Divine Mother, the crescent moon on your head, which resembles a musk-stained spot on a watery orb or phases of camphor glowing within an emerald casket, seems to be constantly replenished by Brahma. As you enjoy its radiance daily, the moon’s cavity is emptied, and Brahma, the creator, refills and seals it again and again to serve your divine purpose.

Expanded Spiritual Commentary

• Moon as an Offering: The crescent moon adorning Devi’s head is symbolic of her supreme sovereignty and creative energy. The description likens the moon to camphor shining in an emerald casket or musk-stained luminescence, emphasizing its ethereal beauty.
• Eternal Renewal: The shloka conveys that even celestial elements, like the moon, are offerings for Devi’s enjoyment. Brahma tirelessly replenishes the moon to ensure it remains radiant, symbolizing the eternal service and devotion of creation to its source.
• Cosmic Union: The moon, which influences time, emotions, and cycles, reflects Devi’s role as the orchestrator of the universe's rhythms. She consumes time (Bhogena), yet her grace ensures the cycle continues without cessation.
• Devi’s Infinite Enjoyment: The act of enjoying and renewing the moon highlights Devi’s cosmic play (Lila). This renewal also signifies the infinite nature of divine enjoyment, unbound by limitations.
• Mystical Imagery: The interplay of musk (earthy fragrance), camphor (purity and sublimation), and emerald (stability) portrays a deeper alchemy of spiritual elements aligning under Devi’s influence.

Additional Points

• Symbolism of the Moon: The crescent moon is often associated with Shiva, but here it is seen as an integral adornment of Devi, highlighting her inseparable unity with Shiva.
• Brahma’s Devotion: The depiction of Brahma replenishing the moon reflects the highest form of devotion—selfless, repetitive service for the divine.
• Philosophical Insight: The moon, though consumed and replenished, remains eternal in its service, mirroring the cycle of life, death, and rebirth in the cosmos under Devi’s command.

The crescent moon on Devi’s head, resembling camphor within an emerald casket, is enjoyed daily by her divine presence. Brahma, in his devotion, continuously refills and seals the moon, symbolizing the eternal cycle of creation and the selfless service of the cosmos to its divine source.

Shloka 95 (Getting of all desires)

पुरारातेरन्तःपुरमसि ततस्त्वच्चरणयोः

सपर्यामर्यादा तरलकरणानामसुलभा ।

तथा ह्येते नीताः शतमखमुखाः सिद्धिमतुलां

तव द्वारोपान्तस्थितिभिरणिमाद्याभिरमराः ॥ ९५॥

You are Leading light of the home of Lord Shiva,

Who destroyed the three cities,

And so coming near you and worshipping at thine feet,

Are not for those with weak mind.,

Who do not have control of their senses.

And that is why perhaps,

Indra and other Gods,

Stay outside your gates,

And attain your sweet self,

By practice of siddhis like Anima.

Word-to-Word Meaning

• पुरारातेः: of Shiva, the enemy of the cities (Tripura),
• अन्तःपुरम्: inner quarters, abode, or sanctum,
• असि: you are,
• ततः: therefore,
• त्वच्चरणयोः: at your feet,
• सपर्यामर्यादा: the boundary or limit of respectful service and worship,
• तरलकरणानाम्: for the unsteady senses,
• असुलभा: difficult to attain,
• तथा हि: thus indeed,
• एते: these,
• नीताः: have been led,
• शतमखमुखाः: headed by Indra (Lord of the gods),
• सिद्धिम्: perfection,
• अतुलाम्: incomparable,
• तव: of yours,
• द्वारोपान्तस्थितिभिः: by those standing at your door,
• अणिमाद्याभिः: Anima and other Siddhis (mystical powers),
• अमराः: the gods.

Overall Meaning of the Shloka

O Devi, you are the inner sanctum of Shiva, the enemy of Tripuras. Therefore, access to your feet is the ultimate boundary for worship, beyond the reach of unsteady senses. The gods, including Indra and others, have attained incomparable perfection through the mystical powers like Anima, which stand as attendants at your door, ever ready to serve you.

Expanded Spiritual Commentary

• Devi as Shiva’s Inner Sanctum: The imagery of Devi as the innermost sanctum of Shiva highlights her role as the ultimate refuge and the essence of divine consciousness. She is not separate from Shiva but represents his heart and the core of his being.
• Mystical Powers as Attendants: The Siddhis, including Anima (the power to become infinitesimally small) and others, are seen as attendants at Devi’s threshold. This illustrates that the highest mystical achievements are mere servants to her, emphasizing her supreme power.
• Limits of the Senses: The shloka underscores that Devi’s grace and the experience of her presence are beyond the reach of restless and undisciplined senses. One must cultivate steadiness and devotion to approach her.
• Gods Attaining Perfection: Even celestial beings like Indra achieve their perfection only by the grace of Devi. This signifies that her feet are the ultimate goal, even for the highest beings.
• Spiritual Aspiration: The mention of the Siddhis also serves as a reminder to seekers that the path to the divine transcends powers and is rooted in surrender to Devi’s feet.

Additional Points

• Siddhis and Devotion: While mystical powers can be achieved through intense spiritual practice, they are ultimately insignificant without surrender to Devi.
• Indra and the Gods: The gods, though mighty, rely on Devi for their perfection, highlighting her role as the universal mother and the source of all achievements.
• Symbolism of the Inner Sanctum: The "inner sanctum" signifies the deepest core of spiritual realization, accessible only through intense devotion and divine grace.

Devi, as the inner sanctum of Shiva, is the ultimate goal of worship and devotion, unattainable by unsteady senses. The gods, led by Indra, have achieved perfection through the mystical powers like Anima, who stand humbly as attendants at her door, ever ready to serve.

Shloka 96 (Attainment of knowledge and wealth)

कलत्रं वैधात्रं कतिकति भजन्ते न कवयः

श्रियो देव्याः को वा न भवति पतिः कैरपि धनैः ।

महादेवं हित्वा तव सति सतीनामचरमे

कुचाभ्यामासङ्गः कुरवकतरोरप्यसुलभः ॥ ९६॥

Many poets reach the Goddess of learning,

The wife of the creaor,

By composing soulfull poems.

Many who search and attain riches,

Are termed as the Lord of the Goddess of wealth.

Oh, first among chaste woman,

Except Lord Shiva your consort.

Your breasts have not even touched,

The holy henna tree.

Word-to-Word Meaning

• कलत्रम्: wife or consort,
• वैधात्रम्: associated with destiny or creation,
• कतिकति: how many,
• भजन्ते: worship or approach,
• न: not,
• कवयः: poets, wise men,
• श्रियः: of wealth or fortune,
• देव्याः: of Devi,
• कः वा: who indeed,
• न भवति: does not become,
• पतिः: the lord,
• कैः अपि: by any means,
• धनैः: with riches,
• महादेवं: Lord Shiva,
• हित्वा: leaving aside,
• तव: your,
• सति: O chaste one,
• सतीनाम्: among chaste women,
• अचरमे: the ultimate or final,
• कुचाभ्याम्: with (your) bosom,
• आसङ्गः: contact or touch,
• कुरवकतरोः: of the Kuravaka tree,
• अपि: even,
• असुलभः: difficult to obtain.

Overall Meaning of the Shloka

O Devi, many poets extol the consorts of various gods, and countless beings vie to become the lords of wealth and fortune by acquiring riches. However, leaving aside Mahadeva, the ultimate lord, even the Kuravaka tree finds it difficult to attain the privilege of close contact with your bosom. You are the ultimate ideal of chastity and divine grace.

Expanded Spiritual Commentary

• Supremacy of Shiva and Devi: This shloka emphasizes the unique and unparalleled relationship between Shiva and Devi. Despite the allure of wealth and the pursuit of prosperity (embodied as the goddess Shri), the ultimate sanctity and purity reside only in the union of Shiva and Devi.
• Ideal of Chastity: Devi is portrayed as the epitome of chastity and devotion. Her connection with Mahadeva is supreme, rendering even symbolic entities like the Kuravaka tree (associated with love and intimacy) unworthy of her embrace.
• Critique of Material Aspirations: The shloka subtly critiques the material pursuits of wealth and status, as they pale in comparison to the spiritual connection between Shiva and Devi. It reminds seekers that divine union transcends all worldly pursuits.
• Symbolism of the Kuravaka Tree: The Kuravaka tree is known for its association with love and sensuality. Even this tree, emblematic of earthly desires, cannot aspire to the sanctified proximity of Devi. This highlights her supreme purity and unattainability.

Additional Points

• Sublime Devotion: Devi’s relationship with Shiva is an ideal of divine love and spiritual unity, far removed from worldly ties.
• Exalted Status of Devi: The mention of poets and seekers vying for divine favor underscores Devi’s position as the ultimate goal of devotion and reverence.
• Chastity as Spiritual Strength: Devi’s fidelity and purity serve as a spiritual metaphor for unwavering commitment to the divine.

While many seek fortune and poets praise consorts of other gods, none can rival the sanctity of your union with Shiva, O Devi. Even the Kuravaka tree, symbolizing earthly love, cannot hope to attain the privilege of touching your bosom, highlighting your supreme purity and devotion.

Shloka 97 (Redemption of the soul)

गिरामाहुर्देवीं द्रुहिणगृहिणीमागमविदो

हरेः पत्नीं पद्मां हरसहचरीमद्रितनयाम् ।

तुरीया कापि त्वं दुरधिगमनिःसीममहिमा

महामाया विश्वं भ्रमयसि परब्रह्ममहिषि ॥ ९७॥

Oh , Parashakthi who is one with Parabrahma,

Though those who have learned Vedas,

Call you as Brahma's wife Sarawathi,

Or call you as Vishnu's wife Lakshmi,

Or call you as Shiva's wife Parvathi,

You are the fourth called Maha Maya,

Who gives life to the world,

And have attained all that is to attain.

Word-to-Word Meaning

• गिराम्: of speech,
• आहु:: they say,
• देवीं: goddess,
• द्रुहिणगृहिणीम्: consort of Brahma,
• आगमविदः: those who are well-versed in the scriptures,
• हरेः पत्नीं: consort of Vishnu (Lakshmi),
• पद्मां: (another name for Lakshmi) the lotus-goddess,
• हरसहचरीम्: consort of Hara (Shiva),
• अद्रितनयाम्: daughter of the mountain (Parvati),
• तुरीया: the fourth state, beyond waking, dreaming, and deep sleep,
• का अपि त्वं: some indescribable you,
• दुरधिगम: difficult to attain,
• निःसीममहिमा: of boundless greatness,
• महामाया: the great illusion or cosmic power,
• विश्वं: the universe,
• भ्रमयसि: you cause to revolve or delude,
• परब्रह्ममहिषि: consort of the supreme Brahman.

Overall Meaning of the Shloka

O Devi, those well-versed in scriptures identify you as Sarasvati, the consort of Brahma; as Lakshmi, the consort of Vishnu; and as Parvati, the consort of Shiva. Yet, you are beyond these forms, existing as the ineffable and transcendent Turiya, the fourth state that is beyond waking, dreaming, and deep sleep. As the boundlessly majestic Mahamaya, you delude the entire universe. You are the consort of Parabrahman, the ultimate reality.

Expanded Spiritual Commentary

• Unity in Diversity: The shloka highlights how Devi manifests as Sarasvati, Lakshmi, and Parvati, embodying knowledge, wealth, and power, respectively. Yet, she transcends these roles to exist as the ineffable Turiya, symbolizing the ultimate state of consciousness.
• Turiya – The Fourth State: The mention of Turiya suggests that Devi represents the state beyond dualities and the three states of existence (waking, dreaming, and deep sleep). She embodies supreme non-dual awareness, a concept central to Vedantic philosophy.
• Role as Mahamaya: Devi is described as the cosmic illusion that governs creation, preservation, and dissolution. While she deludes beings through Maya, she is also the force that can liberate them.
• Parabrahman’s Consort: The term Parabrahma Mahishi elevates Devi to the role of being the power and consort of the ultimate, unmanifest reality. Without her, even Parabrahman remains inactive.
• Scriptural Recognition: By mentioning the perspectives of the Agamas and Vedas, the shloka underscores Devi's comprehensive presence across all dimensions of divine expression and realization.

Additional Points

• Cosmic Power: As Mahamaya, Devi is the creative and delusive power that governs the cosmos, yet she herself is free from delusion.
• Transcendence: Devi is not confined to any one deity or role but encompasses all divine manifestations while remaining beyond them.
• Liberation through Grace: While Mahamaya binds beings in illusion, her grace can also provide the knowledge and detachment needed for liberation.

Devi manifests as Sarasvati, Lakshmi, and Parvati, yet she transcends these roles to embody Turiya, the ultimate state of consciousness beyond duality. As Mahamaya, she deludes the universe while being the supreme consort of Parabrahman, the ultimate reality.

Shloka 98 (Mastery over words)

कदा काले मातः कथय कलितालक्तकरसं

पिबेयं विद्यार्थी तव चरणनिर्णेजनजलम् ।

प्रकृत्या मूकानामपि च कविताकारणतया

कदा धत्ते वाणीमुखकमलताम्बूलरसताम् ॥ ९८॥

Oh, mother mine,

When shall I, who begs for knowledge

Be able to drink, the nectar like water,

Flowing from your feet,

Mixed with reddish lac applied there?

When shall that water attain,

The goodness of saliva mixed with Thamboola,

From the mouth of goddess of learning,

Which made one born as mute,

Into the king of poets?

Word-to-Word Meaning

• कदा: when,
• काले: at the right time,
• मातः: O Mother,
• कथय: tell,
• कलित: mixed with,
• आलक्तकरसं: the red dye of lac (symbolizing divine essence),
• पिबेयं: may I drink,
• विद्यार्थी: the seeker or student,
• तव: your,
• चरण: feet,
• निर्णेजनजलम्: the water used to wash,
• प्रकृत्या: by nature,
• मूकानाम्: of the mute or inarticulate,
• अपि च: even,
• कविता: poetry,
• कारणतया: as the cause,
• कदा: when,
• धत्ते: acquires,
• वाणी: speech or Sarasvati,
• मुखकमल: lotus-like face,
• ताम्बूलरसताम्: the sweetness of betel-leaf juice (symbolizing eloquence).

Overall Meaning of the Shloka

O Mother, when will I, as a humble student, have the fortune of drinking the water infused with the divine essence of your feet, colored with the red dye of lac? By this sacred water, even the mute are transformed into eloquent poets. When will my speech, inspired by you, acquire the sweetness and charm of betel juice flowing from the lotus-like mouths of the eloquent?

Expanded Spiritual Commentary

• The Power of Devi’s Grace: This verse reflects the transformative power of Devi's blessings. The water from her feet, symbolizing divine grace, has the ability to bestow wisdom, eloquence, and creativity, even upon those who are naturally inarticulate.
• Symbolism of Alakta and Tirtha:
  • Alakta (red dye) represents Devi's dynamic energy and auspiciousness.
  • Tirtha (holy water) denotes purification and spiritual upliftment. Together, they signify that divine grace not only purifies but also inspires.
• Gift of Poetry and Eloquence: The mention of mute individuals becoming poets underscores the potential for profound transformation through Devi's intervention. Speech, which symbolizes Sarasvati, is enriched and sweetened like the juice of betel leaves.
• Seeking Knowledge: The seeker identifies as a "student" (विद्यार्थी), emphasizing humility and the importance of surrender to the Divine Mother for attaining wisdom.
• Vibration of Speech: The verse connects the physical act of speech with the divine energy of Vāk (speech) embodied by Sarasvati and Lalita, showing that true eloquence is a divine gift.

Additional Points

• Inspiration for Creatives: This shloka is particularly resonant for poets, writers, and orators, highlighting the need for divine inspiration in their pursuits.
• Path of Devotion and Humility: The request to drink the water from Devi’s feet reflects the deep humility and devotion of the seeker.
• Universal Access to Divine Energy: By stating that even the mute can become eloquent poets, the verse illustrates that Devi’s grace is universal and transformative for all, regardless of their starting point.

This shloka expresses a humble plea to Devi for her grace, symbolized by the water of her feet, to inspire eloquence, creativity, and poetic skill. It highlights the transformative power of divine blessings, which can turn even the inarticulate into eloquent speakers and poets, and the sweetness of divine inspiration reflected in speech.

Shloka 99 (Attainment of ultimate bliss)

सरस्वत्या लक्ष्म्या विधिहरिसपत्नो विहरते

रतेः पातिव्रत्यं शिथिलयति रम्येण वपुषा ।

चिरं जीवन्नेव क्षपितपशुपाशव्यतिकरः

परानन्दाभिख्यम् रसयति रसं त्वद्भजनवान् ॥ ९९॥

Those who worship thee, oh mother,

Are so learned and so rich,

That even Brahma and Vishnu,

Are jealous of them

They are so handsome,

That even the wife of Cupid, Rathi,

Yearns for them.

He unbound from the ties of this birth,

Always enjoys ecstasic happiness,

And lives for ever.

Word-to-Word Meaning:

• सरस्वत्या (Sarasvatya): Resembling Goddess Saraswati
• लक्ष्म्या (Lakshmya): Resembling Goddess Lakshmi
• विधिहरिसपत्नो (Vidhihari-Sapatno): The enemy of the creator and the destroyer (referring to Lord Shiva as the destroyer and Lord Vishnu as the creator)
• विहारते (Vihārte): Engages in enjoyment
• रतेः (Rateh): Of the goddess of love (Rati)
• पातिव्रत्यं (Pātivratyaṁ): The fidelity to the husband (referring to Rati’s devotion to Kamadeva)
• शिथिलयति (Shithilayati): Relaxes
• रम्येण (Ramyeṇa): With a beautiful (form)
• वपुषा (Vapushaa): With the body
• चिरं (Chiram): For a long time
• जीवन्नेव (Jīvanneva): As if living
• क्षपितपशुपाशव्यतिकरः (Kṣapitapaśupāśavyatikaraḥ): One who has dispelled the bond of worldly attachments (the knot of worldly suffering and bondage)
• परानन्दाभिख्यम् (Parānandābhikhyam): Known as supreme bliss
• रसयति (Rasayati): Enjoys or tastes
• रसं (Rasaṁ): The essence, flavor
• त्वद्भजनवान् (Tvadbhajanavān): One who worships you

Overall Meaning of the Shloka:

In this verse, it is described that one who meditates upon and worships the goddess (the ultimate Shakti, representing the feminine power of the universe) experiences profound joy and liberation. The individual who surrenders to her and is devoted to her worship is freed from the bondage of worldly attachments and illusions. The verse highlights that such a devotee gains access to the supreme bliss, which is eternal, surpassing worldly pleasures and sufferings.

It is suggested that the deity being referred to has a form that captivates all senses, making the devotee feel as if they live forever in bliss. Her beauty is such that it causes the heart and mind to relax, and all struggles or adversities seem insignificant in her divine presence.

Expanded Spiritual Commentary:

The verse emphasizes the power of devotion, particularly to the Divine Mother (or Shakti). By worshiping the goddess with sincerity and love, the devotee transcends the cycles of birth and death, detaches from the material world, and enters into a state of true spiritual freedom. This divine bliss is beyond any worldly experience, as it involves the liberation of the soul from its attachments to the body and material desires.

• Saraswati and Lakshmi: These two goddesses represent wisdom and wealth. The reference to them hints at the ultimate source of both knowledge and material abundance that the goddess embodies. It is the goddess who gives both the wisdom to understand reality and the means to live harmoniously in the material world.

• Shiva and Vishnu as enemies: This could be a reference to the balance of creation (Vishnu) and destruction (Shiva) in the cosmos, which is regulated by the power of Shakti. The goddess is beyond these dualities, being the essence that both creates and destroys through her manifestations.

• Rati (the goddess of love): The reference to Rati and her fidelity to her husband Kamadeva (the god of love) indicates how love and devotion to the divine are the ultimate forms of union and surrender. The relationship of Rati and Kamadeva reflects the union of the soul with the Divine, free from any earthly desires.

• Spiritual Bliss: The phrase "supreme bliss" indicates the experience of ananda (bliss), which comes from true connection with the Divine. This bliss is not just emotional or mental, but a transcendental state of peace and ecstasy that arises from deep, uninterrupted devotion to the goddess.

Additional Points:

• Transformation through Devotion: The verse suggests that through intense devotion, the devotee’s experience of the world changes completely. Their desires, pains, and attachments are slowly dissolved, leaving behind a peaceful, serene state of mind.

• Living for Eternity: "Living as if forever" hints at the immortality of the soul. The devotee, by worshipping the goddess, enters a state where their soul transcends the limitations of time and space, living in eternal joy.

This verse illustrates how a devotee who worships the Divine Goddess, with a heart full of sincerity, transcends worldly attachments and experiences eternal bliss. By surrendering to her, they become free from the cycle of life and death, attaining a state of ultimate peace and joy.

Shloka 100 (Attainment of all occult powers)

प्रदीपज्वालाभिर्दिवसकरनीराजनविधिः

सुधासूतेश्चन्द्रोपलजललवैरर्घ्यरचना ।

स्वकीयैरम्भोभिः सलिलनिधिसौहित्यकरणं

त्वदीयाभिर्वाग्भिस्तव जननि वाचां स्तुतिरियम् ॥ १००॥

Oh Goddess who is the source of all words,

This poem which is made of words,

That you only made,

Is like showing the camphor lamp to the Sun,

Is like offering as ablation to the moon,

The water got from the moon stone,

And is like offering water worship,

To the sea.

Word-to-Word Meaning:

• प्रदीपज्वालाभिः (Pradeepajwālābhiḥ): With the flames of lamps (used in rituals and worship)
• दिवसकरनीराजनविधिः (Divasakaranīrājanavidhih): The procedure or rituals associated with the sun’s power (daytime rituals performed to honor celestial deities, particularly the Sun)
• सुधासूतेश्चन्द्रोपलजललवैरर्घ्यरचना (Sudhāsūteścandropalajalaravairarghyaraṇā): The moon (nourished by nectar) and the water from moonstone (Chandrapala), forming the offering of water with gems (the celestial offerings to the Goddess)
• स्वकीयैरम्भोभिः (Swakīyairambhobhiḥ): With water from one's own source or place (symbolizing purity from within)
• सलिलनिधिसौहित्यकरणं (Salilanidhisauhityakaraṇaṁ): The action of creating harmony with the ocean (or flowing water, symbolizing peace and sanctity)
• त्वदीयाभिर्वाग्भिः (Tvadīyābhirvāgbhiḥ): With your own words (or speech)
• तव (Tava): Your (referring to the Goddess)
• जननि (Janani): O Mother (a term of reverence for the Divine Mother)
• वाचां (Vācām): Of speech
• स्तुतिरियम् (Stutiriyam): This hymn or praise

Overall Meaning of the Shloka:

In this verse, the worship of the Goddess is portrayed through the various offerings and rituals that a devotee might perform. The flame of the lamp, the moon’s nectar, and water—all symbolic of purity and divine essence—are presented as ways to honor her. The devotee also offers praises through speech, invoking the Goddess through hymns and mantras. These offerings represent both material and spiritual practices that invoke divine grace.

The verse suggests that, through devotion, whether through physical offerings (like light and water) or through the power of speech (chants, hymns), the devotee can establish a deep connection with the Divine Mother. The use of both material and verbal devotion emphasizes a holistic approach to spiritual practice.

Expanded Spiritual Commentary:

1. Lamp Flames (प्रदीपज्वालाभि): The offering of flames from a lamp symbolizes the dispelling of ignorance and the illumination of the heart and mind. In spiritual practices, light represents divine knowledge (Jnana) and wisdom, with the lamp acting as an offering to remove the darkness of the material world and internal distractions.

2. Sun and Moon Rituals (दिवसकरनीराजनविधिः & सुधासूतेश्चन्द्रोपलजललवैरर्घ्यरचना): The Sun is often associated with vitality, action, and the material world, while the Moon is linked with the inner, spiritual aspect of existence. Offering rituals to both celestial bodies symbolically represents the balance between worldly action (connected with the Sun) and inner spiritual development (represented by the Moon). The phrase "nourished by nectar" and "moonstone" enhances the idea that these offerings are pure and sacred, highlighting the divine aspects of the moon and water.

3. Water and Purity (स्वकीयैरम्भोभिः & सलिलनिधिसौहित्यकरणं): Water, often associated with purity and life, is a common offering in Hindu rituals. By offering water from one's own place (symbolizing personal purity), the devotee is giving something of their own essence, suggesting that they are dedicating their inner self to the Goddess. The ocean, a source of water, symbolizes the vastness of the divine, and offering it creates a harmonious connection between the devotee and the infinite, the divine ocean of consciousness.

4. Speech as a Medium of Devotion (त्वदीयाभिर्वाग्भिः): The verse highlights the transformative power of speech in spiritual practice. Words are powerful in invoking the divine, and the devotee’s speech—when used for praise and devotion—becomes a sacred tool for spiritual awakening. Mantras, prayers, and hymns have the ability to align the devotee with the divine, especially when spoken with devotion and reverence.

5. Divine Mother (जननि वाचां स्तुतिरियम्): The term "Janani" (Mother) is significant in Hinduism, where the Divine Mother is revered as the source of all creation, sustenance, and destruction. Here, the praise directed towards the Goddess is a recognition of her nurturing and protective qualities, as well as her role as the ultimate power that governs all forms of life and the universe.

Additional Points:

• Holistic Devotion: The verse suggests that devotion is not just about ritual but involves a complete offering of oneself—through physical means (like light, water) and through the inner expression of speech (through hymns, prayers). This holistic approach allows the devotee to align with the Goddess on multiple levels, integrating body, mind, and spirit.

• Unity of Ritual and Speech: The combination of ritual actions (lamp, water) and verbal offerings (praise, hymns) creates a synergistic effect. These elements work together to uplift the devotee and allow for a deeper connection with the divine. This shows how all forms of expression, whether material or verbal, can be used as channels for spiritual growth.

This verse describes the worship of the Goddess through the offering of light (flames of lamps), water, and sacred speech. It emphasizes the power of rituals and prayers in connecting the devotee to the divine, with each offering symbolizing a different aspect of devotion. The verse conveys that through sincere worship—both material and verbal—a devotee can establish a harmonious relationship with the Goddess and experience divine blessings.

॥ इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य

श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य

श्रीमच्छङ्करभगवतः कृतौ सौन्दर्यलहरी सम्पूर्णा ॥

॥ ॐ तत्सत् ॥

Word-to-Word Meaning:

• इति (Iti): Thus (indicating the conclusion)

• श्रीमत् (Shrimat): The revered or blessed

• परमहंस (Paramahamsa): The highest order of renunciates, a title for a realized soul or great spiritual master

• परिव्राजकाचार्यस्य (Parivrājakācāryasya): The teacher (ācārya) who is a wandering ascetic (parivrajaka)

• श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य (Shrīgovindabhagavatpūjyapādashiṣyasya): The disciple of Lord Govinda's (another name for Lord Vishnu) revered feet (a disciple of Lord Vishnu, a reference to the teacher)

• श्रीमच्छङ्करभगवतः (Shrīmatcāṅkarabhagavataḥ): Of the revered Shankar Bhagwan (referring to Adi Shankaracharya)

• कृतौ (Kṛtau): Composed or created by

• सौन्दर्यलहरी (Saundaryalaharī): Saundaryalahari (The wave of beauty or the ocean of beauty; referring to the text itself)

• सम्पूर्णा (Sampūrṇā): Complete or finished

• ॐ तत्सत् (Om Tat Sat): "Om" is the sacred syllable, "Tat" refers to the divine, and "Sat" signifies truth. This phrase is used to indicate the highest truth and divine reality, marking the completion of the work.

Overall Meaning of the Shloka:

This concluding verse affirms the completion of the text Saundaryalahari. It states that this sacred text has been composed by the revered Adi Shankaracharya, the disciple of Lord Govinda (Lord Vishnu), and is an embodiment of divine beauty. The verse closes with the phrase "Om Tat Sat," indicating the work’s ultimate connection with the eternal truth, emphasizing its spiritual significance.

Expanded Spiritual Commentary:

• Paramahamsa and Parivrājakācārya: The title "Paramahamsa" refers to an individual who has transcended worldly desires and ego, a state of pure spiritual realization. "Parivrājakācārya" means a teacher who is a wandering ascetic, signifying Adi Shankaracharya's life as a wandering monk, spreading spiritual wisdom across India. This is a tribute to Shankaracharya's unparalleled wisdom and his deep connection with divine consciousness.

• Govinda and Vishnu: "Govinda" is another name for Lord Vishnu, the preserver of the universe. This suggests that Shankaracharya was a disciple of Lord Vishnu or of the divine tradition, emphasizing his devotion to the supreme deity.

• Shankar Bhagwan (Adi Shankaracharya): Adi Shankaracharya is revered as a great spiritual teacher who consolidated the teachings of Advaita Vedanta and helped revive Sanatan Dharma across India. By attributing this work to him, the verse honors Shankaracharya’s contribution to spiritual thought and practice.

• Saundaryalahari (Wave of Beauty): The text Saundaryalahari is a hymn dedicated to the Goddess, symbolizing the flow or wave of beauty that emanates from the Divine Mother. This name signifies not only the beauty of the Goddess but also the bliss and purity that she radiates.

• ॐ तत्सत् (Om Tat Sat): The phrase is a powerful Vedic declaration that represents the highest truth, reality, or divinity. It signifies the essence of the entire text—its ultimate goal is to lead the devotee to realization of the eternal truth and divine essence.

Additional Points:

• Completion of the Work: The verse emphasizes that the Saundaryalahari is a complete work. It is a significant statement that the teachings within the text are final, representing the divine beauty of the Goddess and embodying the philosophical wisdom that leads one toward spiritual enlightenment.

• Divine Origin: The mention of "Govinda" and "Shankaracharya" ties the Saundaryalahari to the divine lineage of wisdom, suggesting that it is a work inspired and blessed by the highest spiritual authorities.

This concluding verse acknowledges the authorship of Saundaryalahari, attributing it to Adi Shankaracharya, a revered spiritual teacher and disciple of Lord Vishnu. It marks the completion of the text and closes with the phrase "Om Tat Sat," signifying the ultimate truth and the divine beauty of the Goddess, which the text beautifully expresses.

(अनुबन्धः  Addendum

Addendum Shloka 101

समानीतः पद्भ्यां मणिमुकुरतामम्बरमणि-

र्भयादास्यादन्तःस्तिमितकिरणश्रेणिमसृणः ।

दधाति त्वद्वक्त्रंप्रतिफलनमश्रान्तविकचं

निरातङ्कं चन्द्रान्निजहृदयपङ्केरुहमिव ॥ १०१॥

Word-to-word Meaning:

• समानीतः (samānītaḥ): One who is honored or revered.
• पद्भ्यां (padbhyām): By the feet.
• मणिमुकुरताम् (maṇimukuratām): The form of the gem or mirror.
• अम्बरमणि (ambaramaṇi): The gem of the sky, a reference to the moon.
• भयादास्याद (bhayādāsyād): (Should) give (protection) from fear.
• अन्तः (antaḥ): Inner or within.
• स्तिमितकिरणश्रेणिमसृणः (stimitakiraṇaśreṇimasṛṇaḥ): The serene or subdued rays (of light) in a sequence.
• दधाति (dadhāti): Holds, bears, or possesses.
• त्वद्वक्त्रं (tvadvaktraṃ): Your mouth.
• प्रतिफलनमश्रान्तविकचं (pratiphalanamaśrāntavikacaṃ): One whose expression blossoms without weariness or exhaustion.
• निरातङ्कं (nirāṭaṅkaṃ): Without fear or terror.
• चन्द्रान्निजहृदयपङ्केरुहमिव (candrān nijahṛdayapaṅkeruhamiva): Like the moon rising from the mire of the heart, lotus-like.

Overall Meaning of the Shloka:

This shloka is a description of the divine goddess, likely Parashakti or Goddess Tripura Sundari, whose form is being praised. The poet describes how the goddess, revered by the feet (or by her devotees), shines like a mirror or gem. She has the power to remove all fears and insecurities (Bhaya), providing safety and refuge to her devotees. Her inner radiance is so pure and serene that it subdues any negative influences. The goddess’ face is described as being ever fresh and lively, giving the impression of being a source of endless bliss, like the full moon (Chandra) emerging from the mire of the heart, representing clarity, purity, and spiritual illumination.

Expanded Spiritual Commentary:

• Samānītaḥ padbhyām maṇimukuratām: This phrase speaks to the idea of a devotee revering the goddess in the most exalted manner, as one would honor a precious jewel or mirror. The "feet" here refer to a symbolic reverence toward the Goddess as the source of all divine grace. The imagery of a "gem" evokes purity, beauty, and completeness.

• Ambaramaṇi bhayādāsyād: The moon (symbolized by ambaramaṇi, or the gem of the sky) is often associated with coolness, serenity, and clarity. The Goddess, like the moon, radiates peace and cools the troubled mind. She provides protection from all forms of fear, which could relate to both mundane fears (such as anxiety or danger) and existential fears (such as fear of death or the unknown).

• Antaḥ stimitakiraṇaśreṇim: Here, the poet describes her inner radiance as being so serene and powerful that it has the ability to subdue the darkness and chaos of the world. It suggests that the goddess’ divine essence and light can calm the restlessness of the human mind, providing peace to those who seek her.

• Dadhāti tvadvaktraṃ pratiphalanamaśrāntavikacaṃ: The face of the Goddess is compared to a radiant, never-fading flower that blossoms effortlessly. Her beauty is not transient or fragile; it is eternal and refreshing, symbolizing the infinite grace and divine energy she exudes.

• Nirāṭaṅkaṃ candrān nijahṛdayapaṅkeruhamiva: The goddess is also compared to the moon that rises from the mud or mire. This conveys the transformative power of the Goddess, who can purify even the most impure, dark, and worldly heart. Her presence brings about a profound spiritual awakening, much like the moon dispels darkness.

Additional Points:

• The moon is often symbolic of the mind in Indian philosophy, where its waxing and waning are compared to the fluctuations of human consciousness. The goddess, in this shloka, is depicted as one who brings stability, calm, and illumination to this ever-changing mind.

• The imagery of the goddess rising from the mire or the heart symbolizes her ability to remove impurities from the soul. It also speaks to her transformative power — turning something base and dark (mire) into something sacred and pure (a lotus, the moon).

• The use of "fearlessness" is crucial in this shloka. The goddess is not just a source of beauty and radiance, but also a protector who removes all fears — both physical and spiritual.

The shloka praises the goddess as a divine protector, whose feet are revered as gems. Her face radiates eternal beauty, without weariness, and she removes all fears. Her inner light dispels darkness, and she purifies the heart, much like the moon emerging from the mire, symbolizing spiritual illumination and transformation.

Addendum Shloka 102

समुद्भूतस्थूलस्तनभरमुरश्चारु हसितं

कटाक्षे कन्दर्पः कतिचन कदम्बद्युति वपुः ।

हरस्य त्वद्भ्रान्तिं मनसि जनयन्ति स्म विमलाः

भवत्या ये भक्ताः परिणतिरमीषामियमुमे ॥ १०२॥

Word-to-word Meaning:

• समुद्भूत (samudbhūta): Originating, born.
• स्थूलस्तनभर (sthūlas tanabhara): With large, full breasts (representing beauty and grace).
• मुरश्चारु हसितं (muraścāru hasitaṃ): The charming smile (the smile of the goddess is enchanting and captivating).
• कटाक्षे (kaṭākṣe): By the sidelong glance (glance of the eye).
• कन्दर्पः (kandarpaḥ): Cupid, the god of love (who is symbolized as the cause of desire and attraction).
• कतिचन (katicana): Some, a few.
• कदम्बद्युति (kadambadyuti): The radiance of the Kadamba flower (a symbol of beauty, freshness, and sweetness).
• वपुः (vapuḥ): Body, form (refers to the goddess’ physical form).
• हरस्य (harasya): Of Lord Shiva.
• त्वद्भ्रान्तिं (tvad bhrāntiṃ): The delusion or confusion caused by You.
• मनसि (manasi): In the mind.
• जनयन्ति (janayanti): Generate, create.
• स्म (sma): They (used to emphasize).
• विमलाः (vimalāḥ): Pure, untainted (used to describe the pure devotees).
• भवत्या (bhavatyā): By You, O Goddess.
• ये भक्ताः (ye bhaktāḥ): Those devotees.
• परिणतिरामीषामियमुमे (pariṇatirāmīṣāmyamume): The final transformation, culmination (referring to the ultimate liberation or union of the soul with the divine).

Overall Meaning of the Shloka:

This shloka praises the goddess for her supreme beauty and divine influence over the hearts of her devotees. The goddess is described as having a radiant form, with full breasts and a captivating smile that attracts even the god of love (Kamadeva or Cupid). The glance of her eyes is so powerful that it generates confusion or delusion in the hearts of those who behold it. The pure devotees of the goddess, through their devotion, experience ultimate transformation and liberation. The shloka implies that the devotion to the goddess leads to the dissolution of ego and the realization of the highest truth.

Expanded Spiritual Commentary:

• समुद्भूतस्थूलस्तनभरमुरश्चारु हसितं: The goddess is described as possessing an enchanting and full physical form, a radiance of beauty and grace that can captivate anyone, including the god of love (Cupid). This emphasizes her supreme beauty, which is both physical and spiritual. In spiritual terms, this reflects how the divine radiance of the goddess is not merely external but also an all-encompassing divine presence that attracts and elevates the soul.

• कटाक्षे कन्दर्पः कतिचन कदम्बद्युति वपुः: Her sidelong glance, which is a symbol of allure and attraction, is said to render even Cupid powerless in comparison. The goddess' form is likened to the Kadamba flower, which is known for its fragrance and beauty, symbolizing the sweet and irresistible energy of the goddess. Her glance is powerful and has the ability to overwhelm even the god of love, indicating that the goddess’ influence is beyond worldly passions and desires.

• हरस्य त्वद्भ्रान्तिं मनसि जनयन्ति स्म विमलाः: This verse highlights the power of the goddess to create confusion or delusion (bhrānti) in the mind of even Lord Shiva (Harasya). Shiva, the Lord of destruction, is known to have an impartial nature, but the glance of the goddess can still bring about a kind of spiritual confusion or transcendental bewilderment that leads to a deeper realization of the divine. The "pure devotees" (vimalāḥ) are those who, through their devotion, transcend all worldly delusions and are led to a state of divine truth.

• भवत्या ये भक्ताः परिणतिरमीषामियमुमे: The devotees who are devoted to the goddess, through their constant worship and surrender, experience spiritual transformation (parinati), leading to liberation. The word "parinati" also indicates the culmination of one's spiritual journey—attaining the highest state of consciousness, unity with the divine, or moksha. The goddess, through her grace, ensures that the devotees undergo a final transformation, transcending the ego and becoming one with the divine essence.

Additional Points:

• The Divine Power of Attraction: The goddess' ability to attract and captivate even the god of love (Kamadeva) suggests that her divine power is beyond human comprehension. She is not just the object of worldly desire, but the highest form of divine energy that transcends all material attachments.

• The Role of Devotion: The shloka underscores that the pure devotees of the goddess, by their sincere devotion, are able to transcend worldly illusions and gain a deeper, more profound connection to the divine. This devotion is not about external rituals but about the transformation of the heart and mind.

• The Spiritual Delusion: The concept of “delusion” (bhrānti) in this shloka can be understood not as an ordinary mistake, but as a spiritual state that leads to a higher understanding. Lord Shiva, who represents ultimate consciousness and awareness, is not immune to the transcendent confusion that occurs when one encounters the divine.

• Symbolism of the Kadamba Flower: The Kadamba flower has significance in Indian spirituality as it represents beauty, purity, and sweetness. It is associated with Lord Krishna, often used in descriptions of divine allure, and here, it enhances the imagery of the goddess' form as one that transcends even earthly beauty.

This shloka praises the goddess for her overwhelming beauty and divine power that captivates even the god of love, Cupid. Her sidelong glance creates spiritual confusion, leading devotees to deeper realizations of the divine. The pure-hearted devotees, through their devotion, undergo a final transformation, attaining liberation and ultimate unity with the goddess.

Addendum Shloka 103

निधे नित्यस्मेरे निरवधिगुणे नीतिनिपुणे

निराघातज्ञाने नियमपरचित्तैकनिलये ।

नियत्या निर्मुक्ते निखिलनिगमान्तस्तुतिपदे

निरातङ्के नित्ये निगमय ममापि स्तुतिमिमाम् ॥ १०३॥

Word-to-word Meaning:

• निधे (nidhe): O treasure (addressing the Goddess as a treasure or repository of all wealth).
• नित्यस्मेरे (nityasmere): Always smiling (indicating a perpetual state of bliss and serenity).
• निरवधिगुणे (niravadhiguṇe): Of boundless or immeasurable virtues.
• नीतिनिपुणे (nītinipuṇe): Of supreme mastery in the art of righteousness or conduct (here, describing the goddess as the embodiment of perfect dharma).
• निराघातज्ञाने (nirāghātajñāne): With unassailable knowledge, knowledge that is free from any hindrance or obstruction.
• नियमपरचित्तैकनिलये (niyāmparacittaikanilaye): In the abode of absolute control and discipline of the mind, where all intentions are unified in devotion.
• नियत्या (niyatyā): With determination, through discipline (referring to how the goddess governs everything with supreme control).
• निर्मुक्ते (nirmukte): Freed, liberated.
• निखिलनिगमान्तस्तुतिपदे (nikhilanigamāntastutipade): In the position of being the object of praise at the end of all the Vedic scriptures, the ultimate end of all praise.
• निरातङ्के (nirāṭaṅke): Free from fear or anxiety.
• नित्ये (nitye): Eternal, everlasting.
• निगमय (nigamaya): Of the Vedas, scriptures.
• ममापि (mamāpi): Even mine, my own.
• स्तुतिमिमाम् (stutimimām): This praise, this hymn.

Overall Meaning of the Shloka:

This shloka praises the goddess as the eternal embodiment of virtue, wisdom, and divine order. She is described as a boundless treasure of virtues, always smiling, and ever serene. She is the ultimate source of knowledge, completely unassailable by ignorance. The goddess governs the universe with absolute discipline, and her devotees, by surrendering to her, are liberated from the bonds of samsara. The Vedas and all spiritual practices praise her as the ultimate goal and object of devotion. The devotee expresses the desire to offer this praise to her as a part of their own spiritual journey toward liberation.

Expanded Spiritual Commentary:

• निधे नित्यस्मेरे निरवधिगुणे नीतिनिपुणे:
  The goddess is referred to as a "treasure" (nidhe), an embodiment of infinite virtues (niravadhiguṇe) that are not only endless but also ever-smiling (nityasmere). This smile reflects her serene, blissful nature, unaffected by the trials and tribulations of the material world. Her smile signifies divine grace and benevolence. Her "supreme mastery in righteousness" (nītinipuṇe) indicates that she is the source of all dharma (cosmic order), guiding all beings toward their highest spiritual potential.

• निराघातज्ञाने नियमपरचित्तैकनिलये:
  This line emphasizes the goddess’s all-encompassing wisdom, described as being free from obstruction (nirāghātajñāne), which implies that no ignorance or illusion can veil her knowledge. Her wisdom is unobstructed and absolute. The phrase "niyāmparacittaikanilaye" suggests that she resides in a place of absolute discipline and focus, where all thoughts and intentions are unified in devotion to her. It indicates that the goddess controls and directs all energy in the universe, leading it toward spiritual liberation.

• नियत्या निर्मुक्ते निखिलनिगमान्तस्तुतिपदे:
  The goddess is also described as the one who liberates (nirmukte) those who surrender to her will. She is the ultimate goal of all Vedic knowledge and is the source of all praise in the Vedas. The phrase "nikhilanigamāntastutipade" reveals that all the praises of the scriptures converge toward her. The Vedas end with the glorification of the Goddess, emphasizing that she is the ultimate aim of all spiritual knowledge and practice.

• निरातङ्के नित्ये निगमय ममापि स्तुतिमिमाम्:
  The goddess is described as "nirāṭaṅke" (free from fear), indicating that in her presence, all fears, anxieties, and doubts are dispelled. The devotee, acknowledging this, expresses the desire to offer this prayer or praise (stutimimām) to her. The devotion here is an offering of the heart, acknowledging the eternal and fear-free nature of the goddess.

Additional Points:

• Symbolism of "Nidhe" (Treasure):
  The goddess is described as a "nidhe" or treasure, which implies that she holds within herself all the divine qualities, powers, and wisdom. She is the source from which all spiritual wealth flows, providing not only material abundance but also the ultimate spiritual treasures: knowledge, devotion, and liberation.

• Liberation through Devotion:
  The line "nirmukte" highlights the theme of liberation through devotion. By surrendering to the goddess, devotees are freed from the cycle of birth and death (samsara). It reflects the transformative power of surrendering to the divine and the liberation that results from such devotion.

• Unifying All Devotion:
  The goddess is the "ultimate object of praise" as described in the Vedic scriptures, suggesting that all forms of worship, whether through mantra, tantra, or meditation, ultimately lead to the same divine truth represented by her. The Vedas culminate in her praise, signifying that all spiritual practices ultimately point toward her as the source of all wisdom and liberation.

• Eternal Nature of the Goddess:
  The phrase "nitye" (eternal) underlines the timeless and unchanging nature of the goddess. Unlike the temporary phenomena of the world, she remains constant and eternal, untouched by the passage of time or the fluctuations of the material world.

This shloka praises the goddess as the eternal and boundless source of all virtues, wisdom, and righteousness. She is the embodiment of divine knowledge, free from all ignorance, and governs the universe with absolute discipline. The goddess is the ultimate object of praise in the Vedas, and those who devote themselves to her experience liberation and freedom from all fears. The devotee expresses a deep wish to offer this hymn as an act of devotion to her.

🙏🙏🙏ॐ ऐं  ह्रीं श्रीं  श्री मात्रे नमः 🙏🙏🙏