Soundarya Lahari - Adi Shankara(Devi stotra.70)
https://youtu.be/UU_xIojoQTE====
SAUNDARYALAHARI (SLOKAS 1 - 50)
Readings from Soundarya Lahari (Slokas 1–50)
"Saundarya
Lahari" meaning "Waves Of Beauty" is one of the most famous Sanskrit
hymns to the Divine Mother by Adi Shankara eulogizing, in one hundred
verses, the beauty, grace, compassion and other finer qualities of
Shakti, consort of Shiva. This work has many ideas and concepts similar
to those contained in the Lalita Sahasranama Stotra in Brahmanda Purana.
Among
the 100 Slokas there a few which contain descriptions of Kundalini, the
six chakras (mystic/psychic centres) in the body which, when
activated, revolutionise our consciousness, modes of worship,
contemplation and meditation practised by the followers of path of Tantra , mystic syllables used in mantras addressed to Sakthi, the symbol of srichakra
etc. These are highly technical and their esoteric meaning makes sense
only to those who tread the path indicated therein under the guidance of
a competent guru. Though the slokas are included in the text (with an
*), no attempt has been made to elucidate or explain them.
From
sloka 42 onwards, it is the description of the beauty of the Goddess
from head to foot where the poetic genius of Shankara is brought to
play. Some ascribe this portion of the text to some one other than
Shankara. However, all the 100 slokas together are generally known by
the title ‘Saundarya Lahari’
सौन्दर्यलहरी
शिवः शक्त्यायुक्तो यदि भवति शक्तः प्रभवितुं
न् चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।
अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि
प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥१॥
Shiva is
capable of action only when he is united with Shakti. Otherwise He is
not capable of even the slightest vibration. How can anyone, who has
not accumulated enough punya by (good deeds), sing your praises
or prostrate before you who is the object of worship even for the
trinity of Brahma, Vishnu and Shiva ?.
तनीयांसं पासुं तव चरणपङ्केरुहभवं
विरिञ्चिः सञ्चिन्वन् विरचयति लोकानविकलम् ।
वहत्येनं शौरिः कथमपि सहस्रेण शिरसां
हरः संक्षुद्यै(भ्यै)नं भजति भसितोद्धूलनविधिम् ॥२॥
Brahma
collects the fine dust from your lotus feet and creates all the worlds.
Vishnu supports all the worlds thus created with his thousand heads (
in the form of adishesha) with great effort. Shiva (in the great
dissolution) converts the worlds to fine ash and smears his body with
it.
अविद्यानामन्तस्तिमिरमिहिरद्वीपनगरी
जडानां चैतन्यस्तबकमकरन्दस्रुतिझरी ।
दरिद्राणां चिन्तामणिगुणनिका जन्मजलधौ
निमग्नानां दंष्ट्रा मुररिपुवराहस्य भवति ॥३॥
O Devi !
for the ignorant you are like the bright sunlight dispelling the inner
darkness, for the dull-witted you are like the bouquet of
knowledge-flowers dripping nectar, for the poor you are like the
wish-yielding gem chintamani and for those who are submerged in
the ocean of birth (and death) you are like the tusk of the boar
(Varaha), an incarnation of Vishnu (who donned the form of boar and
lifted the earth from the ocean by his tusk )
त्वदन्यः पाणिभ्यामभयवरदो दैवतगणः
त्वमेका नैवासि प्रकिटितवराभीत्यभिनया ।
भयात्त्रातुं दातुं फलमपि च वाञ्झासमधिकं
शरण्ये लोकानां तव हि चरणावेव निपुणौ ॥४॥
O Devi ! All the other gods, except you, show the ‘abhaya’
( palm raised up to indicate ‘no-fear’) and ‘varada’ ( palm pointing
down to indicate ‘granting wish’) signs by their hands. You alone do
not show these signs since your lotus feet, the refuge of all the
worlds, are themselves capable of protecting all from fear and
granting the wishes of all exceeding their expectations.
हरिस्त्वामाराध्य प्रणतजनसौभाग्यजननीं
पुरा नारी भूत्वा पुररिपुमपि क्षोभमनयत्
स्मरोऽपि त्वां नत्वा रतिनयनलेह्येनवपुषा
मुनीनामप्यन्तः प्रभवति हि मोहाय महताम् ॥५॥
O Devi !
by worshipping you who bestow all good things on those who bow to you,
Hari(Vishnu) became a woman, once upon a time, and captivated the heart
of even Shiva (who had burnt Kama with his third eye). By prostrating
before you Kama, with his body visible only to the eyes of his consort
Rati, is able to delude the minds of even those who are engaged in
severe tapas (austerities).
धनुः पौष्पं मौर्वी मधुकरमयी पञ्चविशिखाः
वसन्तः सामन्तो मलयमरुदायोधनरथः ।
तथाप्येकः सर्वं हिमगिरिसुते कामपि कृपा-
मपाङ्गात्ते लब्ध्वा जगदिदमनङ्गो विजयते ॥६॥
Kama’s
bow is made of flowers, the string of the bow is made of honey-bees, he
has only five arrows, his companion is the spring season, the chariot he
rides during fights is the breeze from the Malaya mountain (all very
frail and delicate things). In spite of this Kama, O daughter of
Himavan !, is able to conquer this whole world by the grace of your
glances, steeped in compassion, from your eye-corners.
क्वणत्काञ्चीदामा करिकलभकुंभस्तननता
परिक्षीणामध्ये परिणतशरच्चन्द्रवदना ।
धनुर्बाणान् पाशं सृणिमपि दधाना करतलैः
पुरस्तादास्तां नः पुरमथितुराहोपुरुषिका ॥७॥
May the
Goddess, the consort and the very soul of Shiva, appear before me,
waistband tinkling , slightly bent by the weight of her breasts
resembling the bulging forehead of an elephant calf, slim at the waist,
face beautiful as the full moon and holding the bow, arrows, rope and ankusha in her hands.
सुधासिन्धोर्मध्ये सुरविटपिवाटीपरिवृते
मणिद्वीपे नीपोपवनवति चिन्तामणिगृहे ।
शिवाकारे मञ्चे परमशिवपर्यंकनिलयां
भजन्ति त्वां धन्याः कतिचन चिदानन्दलहरीम् ॥८॥
Those who are rich in punya worship you and meditate on you, the wave of pure consciousness and bliss, as seated on the couch of paramashiva on the bedstead of Shiva (Brahma, Vishnu, Rudra and Iswara as the four legs and Sadashiva as the top plank), in the house made of Chintmani (wish-yielding gem) in the garden of nipa trees on the island of Manidweepa surrounded by wish-yielding trees of heaven, in the middle of the ocean of nectar.
महीं मूलाधारे कमपि मणिपूरे हुतवहं
स्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि ।
मनोऽपि भ्रूमध्ये सकलमपि भित्त्वा कुलपथं
सहस्रारे पद्मे सह रहसि पत्या विहरसे ॥९॥
O Devi ! Starting from muladhara (as the Kundalini Shakti) and breaking through the earth element there, the water element in Manipura, the fire element in swadhishtana , the air element in the heart (in anahata), the space element above that (in Vishuddhi), the mind principle between the eyebrows (in agna chakra), traversing the path of the sushumna you reach the thousand petal lotus at the crown and unite with your consort Sadashiva and play with him in secret.
*सुधाधारासारैश्चरणयुगलान्तर्विगलितैः
प्रपञ्चं सिञ्चन्ती पुनरपि रसाम्नायमहसः ।
अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयं
स्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि ॥१०॥
*चतुर्भिः श्रीकण्ठैः शिवयुवतिभिः पञ्चभिरपि
प्रभिन्नाभिश्शंभोर्नवभिरपि मूलप्रकृतिभिः ।
चतुश्चत्वारिंशद्वसुदलकलाश्रत्रिवलय-
त्रिलेखाभिस्सार्धं तव शरणकोणाः परिणताः ॥११॥
त्वदीयं सौन्दर्यं तुहिनगिरिकन्ये तुलयितुं
कवीन्द्राः कल्पन्ते कथमपि विरिञ्चिप्रभृतयः
यदालोकौत्सुक्यादमरललना यान्ति मनसा
तपोभिर्दुष्प्रापामपि गिरिशसायुज्यपदवीम् ॥१२॥
O
Daughter of Himavan ! poets like Brahma and others, by great effort,
try to imagine something comparable to your beauty which the celestial
damsels are eager to see by mentally merging themselves in Shiva, which
state is impossible of achievement even by means of intense austerities
(tapas)
नरं वर्षीयांसं नयनविरसं नर्मसु जडं
तवापांगालोके पतितमनुधावन्ति शतशः
गलद्वेणीबन्धाः कुचकलशविस्रस्तसिचया
हठात्त्रुट्यत्काञ्च्यो विगलितदुकूला युवतयः ॥१३॥
A man who
has fallen in the path of the glance from your eye-corner, though he
be old, of ugly form and with no sense of humour, will be followed
posthaste by hundreds of young women, with their locks falling loose
from their knots, with their upper garments slipping from their breasts,
their waistbands sunddenly giving way and their robes sliding.
*क्षितौ षट्पञ्चाशद् द्विसमधिकपञ्चाशदुदके
हुताशे द्वाषष्टिश्चतुरधिकपञ्चाशदनिले ।
दिवि द्विषट्त्रिंशन्मनसि च चतुःषष्टिरिति ये
मयूखास्तेषामप्युपरि तव पादांबुजयुगम् ॥१४॥
शरज्ज्योत्स्नाशुद्धां शशियुतजटाजूटमकुटां
वरत्रासत्राणस्फटिकघुटिकापुस्तककराम् ।
सकृन्नत्वा नत्वा कथमिव सतां सन्निदधते
मधुक्षीरद्राक्षामधुरिमधुरीणा फणितयः ॥१५॥
One of pure heart prostrates before you visualising you as the pure white effulgence of moon light of Sharat
( the seaon after the rains) , sporting the crescent moon on the matted
hair, with ‘abhyaya’ and ‘varda’ signs, a garland of crystal beads and
a book in your hand. How can the words coming out of the mouth of such a
person not become sweet as honey, milk and grapes?
कवीन्द्राणां चेतःकमलवनबालातपरुचिं
भजन्ते ये सन्तः कतिचिदरुणामेव भवतीम् ।
विरिञ्चिप्रेयस्यास्तरुणतर शृंगारलहरी-
गभीराभिर्वाग्भिर्विदधति सतां रञ्जनममी ॥१६॥
O
Devi! You are like the brightness of the morning sun for the lotus
forest of the minds of great poets. Whosoever meditates on you as ‘Aruna’,
as the effulgence of bright red colour, will be blessed with such power
over words that whatever words come out of his mouth will delight the
heart of good people with its sweetness competing with the waves of
youthful sringara (emotion of love) emanating from the consort of Brahma, Saraswati.
सवित्रीभिर्वाचां शशिमणिशिलाभंगरुचिभिः
वशिन्याद्याभिस्त्वां सह जननि सञ्चिन्तयति यः।
स कर्ता काव्यानां भवति महतां भंगिरुचिभि-
र्वचोभिर्वाग्देवी वदनकमलामोदमधुरैः ॥१७॥
O Mother ! whosoever meditates on your form, along with Vashini and other vagdevis
who give birth to words and who are of dark blue hue as the broken
surface of the moonstone, will author poems of such beauty and sweetness
as will carry the scent of the lotus face of goddess Saraswati.
तनुच्छायाभिस्ते तरुणतरणिश्रीसरणिभि-
र्दिवं सर्वामुर्वीमरुणिमनिमग्नां स्मरति यः।
भवन्त्यस्य त्रस्यद्वनहरिणशालीननयनाः
सहोर्वश्या वश्याः कति कति न गीर्वाणगणिकाः ॥१८॥
Let
one meditate that the entire celestial words and all of this earth is
submerged in the red effulgence of your form, as beautiful as the
brightness of the young morning sun. How many celestial damsels
including Urvasi, with eyes as beautiful as those of a frightened wild
deer, cannot be under his power to control?
*मुखं बिन्दुं कृत्वा कुचयुगमधस्तस्य तदधो
हरार्धं ध्यायेद्यो हरमहिषि ते मन्मथकलाम्
स सद्यः संक्षोभं नयति वनिता इत्यति लघु
त्रिलोकीमप्याशु भ्रमयति रवीन्दुस्तनयुगाम् ॥१९॥
किरन्तीमङ्गेभ्यः किरणनिकुरुंबामृतरसं
हृदि त्वामाधत्ते हिमकरशिलामूर्तिमिव यः।
स सर्पाणां दर्पं शमयति शकुन्ताधिप इव
ज्वरप्लुष्टान् दृष्ट्या सुखयति सुधाधारसिरया ॥२०॥
O Devi!
One who meditates on you as the brightness of a bundle of rays of
nectar and installs you in his heart as the effulgence of a form
sculpted out of moonstone, conquers the pride of snakes as Garuda
(counteracts the effects of snake poison) and , by his looks which
shower nectar, relieves the illness of those who are scorched by high
fever.
तटिल्लेखातन्वीं तपनशशिवैश्वानरमयीं
निषणां षण्णामप्युपरि कमलानां तवकलाम्
महापद्माटव्यां मृदितमलमायेन मनसा
महान्तः पश्यन्तो दधति परमाह्लादलहरीम् ॥२१॥
Those great men experience the greatest wave of bliss who have wiped their hearts of all dirt and who meditate on your aspect (kala),
thin as the streak of lightning pervading the sun, the moon and the
fire and seated above the six chakras in the thousand-petal lotus in
the great forest of lotuses..
भवानि! त्वं दासे मयि वितर दृष्टिं सकरुणां
इति स्तोतुं वाञ्छन् कथयति भवनि ! त्वमिति यः।
तदैव त्वं तस्मै दिशसि निजसायुज्यपदवीम्
मुकुन्दब्रह्मेन्द्रस्फुटमकुटनीराजितपदाम् ॥२२॥
A devotee prays “भवानि! त्वं दासे मयि वितर दृष्टिं सकरुणां “ (O Bhavani ! May You bless this humble servant of yours with your compassionate glances). By the time he has said “भवानि! त्वं”
You instantly give him ‘sayujya’, your own exalted position which is
lighted up by the resplendent crowns of Vishnu, Brahma and Indra (as
they bow down at your feet). [ “भवानि त्वं” (if the vocative is removed) literally means “May I become you”, so the devotee’s wish is immediately granted by ‘Sayujya mukti”, merging with the Divine Mother. ]
त्वया हृत्वा वामं वपुरपरितृप्तेन मनसा
शरीरार्धं शम्भोरपरमपि शङ्के हृतमभूत्।
यदेतत्त्वद्रूपं सकलमरुणाभं त्रिनयनं
कुचाभ्यामानम्रं कुटिलशशिचूडालमकुटम् ॥२३॥
O Mother ! I doubt that, having appropriated to yourself the left half
of Shiva, you have encroached on the other half also. ( When I see you)
your whole form is of bright red colour, with three eyes, bent with
the weight of the breasts and having the crescent moon on your head
[the whole form does not look like it is made partly of you and partly
of Shiva).
जगत्सूते धाता हरिरवति रुद्रः क्षपयते
तिरस्कुर्वन्नेतत् स्वमपि वपुरीशस्तिरयति ।
सदापूर्वः सर्वं तदिदमनुगृह्णाति च शिवः
तवाज्ञामालंब्य क्षणचलितयोर्भ्रूलतिकयोः ॥२४॥
Brahma
creates this world, Hari protects it and Rudra destroys it. Ishwara
merges Brahma, Vishnu and Rudra within Himself and he himself merges in
Sadashiva in whom everything remains dormant until the cycle is started
again by your command indicated by the slight quivering of your
eye-brows.
त्रयाणां देवानां त्रिगुणजनितानां तव शिवे
भवेत् पूजा पूजा तव चरणयोर्या विरचिता ।
तथा हि त्वत्पादोद्वहनमणिपीठस्यनिलये
स्थिता ह्येते शश्वन्मुकुलितकरोत्तंसमकुटाः ॥२५॥
O
Consort of Shiva ! Worship done at your feet will amount to the worship
of the Trinity of Brahma, Vishnu and Rudra born of the three modes of
Nature, sattwa, rajas and tamas. This follows from the fact that they stay near the gem-studded low stool supporting your lotus feet with palms held in the ‘namaste’ sign over their crowns which are placed at your feet while prostrating before you.
विरिञ्चिः पञ्चत्वं व्रजति हरिराप्नोति विरतिं
विनाशं कीनाशो भजति धनदो याति निधनम् ।
वितन्त्री(न्द्री) माहेन्द्रीविततिरपि सम्मीलितदृशा
महासंहारेऽस्मिन् विहरति सति त्वत्पतिरसौ ॥२६॥
In
the great dissolution Brahma, Vishnu, Yama and Kubera cease to exist
(in their respective forms). The fourteen Manus who are tireless and
always awake close their eyes. O Sati !only your consort plays
gleefully in the midst of this huge destruction
जपो जल्पः शिल्पं सकलमपि मुद्राविरचना
गतिः प्रादक्षिण्यक्रमणमशनाद्याहुति विधिः ।
प्रणामः संवेशः सुखमखिलमात्मार्पणदृशा
सपर्या पर्यायस्तव भवतु यन्मे विलसितम् ॥२७॥
O Mother!
With the idea of total surrender to you, let whatever I say be chanting
of your names , let whatever I do with my hands be the mudras
(signs) in worship , let my walks be circumambulations, let what I eat
be offerings to you in fire, let lying down be prostrations to you and
let all enjoyments be your worship.
सुधामप्यास्वाद्य प्रतिभयजरामृत्युहरिणीं
विपद्यन्ते विश्वे विधिशतमखाद्या दिविषदः ।
करालं यत्क्ष्वेलं कबलितवदः कालकलना
न शंभोस्तन्मूलं तव जननि ताटङ्कमहिमा ॥२८॥
Even
after ingesting the divine nectar which is supposed to rid one of the
fear of aging and death, the celestials, including Brahma and Indra,
meet with mishaps. But Shambhu, who devoured very strong poison (of the
serpent Vasuki), did not lose his life because of the power of the tatankas (ear-studs) worn by you [ The death of Shambhu will mean that his consort will be widowed and cannot wear the tatanka
as a widow. Since such a situation cannot happen, it is poetically
said that it is the power of the tatanka that prevented Shiva from being
affected by the poison].
किरीटं वैरिञ्चं परिहर कैटभभिदः
कठोरे कोटीरे स्खलसि जहि जंभारि मकुटम् ।
प्रणम्रेष्वेतेषु प्रसभमभियातस्य भवनम्
भवस्याभ्युत्थाने तव परिजनोक्तिर्विजयते ॥२९॥
O Mother !
when Brahma, Vishnu and Indra are prostrating before you, Shiva enters
suddenly into the room and you stand up to receive him. The maids
attending on you warn you by such words as ‘avoid the crown of Brahma’,
‘you will trip on the hard crown of Vishnu’ and ‘leave the crown of
Indra’. Victory to those words of your maids.
स्वदेहोद्भूताभिर्घृणिभिरणिमाद्याभिरभितो
निषेव्ये नित्ये त्वामहमिति सदा भावयति यः ।
किमाश्चर्यं तस्य त्रिणयनसमृद्धिं तृणयतो
महासंवर्ताग्निर्विरचयति नीराजनविधिम् ॥३०॥
O Mother
Eternal! Anima ((power to reduce one’s body to the size of an atom)
and other psychic powers which are nothing but the rays emanating from
your body take feminine forms and surround you, serving you and
worshipping you. He who completely identifies himself with this form of
yours intensely meditating ‘I am She’, has riches greater than that of
the three-eyed Shiva and the great fire of dissolution of the worlds
is like the waving of camphor lights for him.
*चतुःषष्ट्या तन्त्रैः सकलमतिसन्धाय भुवनं
स्थितः तत्तत्सिद्धिप्रसवपरतन्त्रैः पशुपतिः।
पुनस्त्वन्निर्बन्धादखिलपुरुषार्थैकघटना-
स्वतन्त्रं ते तन्त्रं क्षितितलमवातीतरदिदम् ॥३१॥
*शिवः शक्तिः कामः क्षितिरथ रविः शीतकिरणः
स्मरो हंसः शक्रस्तदनु च परामारहरयः ।
अमी हृल्लेखाभिस्तिसृभिरवसानेषु घटिताः
भजन्ते वर्णास्ते तव जननि नामावयवताम् ॥३२॥
*स्मरं योनिं लक्ष्मीं त्रितयमिदमादौ तव मनोः
निधायैके नित्ये निरवधिमहाभोगरसिकाः।
भजन्ति त्वां चिन्तामणिगुणनिबद्धाक्षवलयाः
शिवाग्नौ जुह्वन्तस्सुरभिघृतधाराहुतिशतैः॥३३॥
*शरीरं त्वं शंभोः शशिमिहिरवक्षोरुहयुगं
तवात्मानं मन्ये भगवति! नवात्मानमनघम्
अतः शेषः शेषीत्ययमुभयसाधारणतया
स्थितः संबन्धो वां समरसपरानन्दपरयोः ॥३४॥
मनस्त्वं व्योमत्वं मरुदसि मरुत्सारथिरसि
त्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम् ।
त्वमेव स्वात्मानं परिणमयितुं विश्ववपुषा
चिदानन्दाकारं शिवयुवतिभावेन बिभृषे ॥३५॥
O
Mother! You are the mind, You are the space, You are the air, You are
the fire, You are the water and You are the earth. You have
metamorphosed yourself into these elements. Therefore there is nothing
other than and beyond you. Just to transform yourself into this
Universe you have become Anandabhairavi , the embodiment of Consciousness-bliss, the consort of Anandabhairava (Siva) .
*तवाज्ञाचक्रस्थं तपनशशिकॊटिद्युतिधरं
परं शंभुं वन्दे परिमिलितपार्श्वं परचिता ।
यमाराध्यन् भक्त्या रविशशिशुचीनामविषये
निरालोके लोके निवसति हि भालोकभुवने ॥३६॥
*विशुद्धौ ते शुद्धस्फटिकविशदं व्योमजनकं
शिवं सेवे देवीमपि शिवसमानव्यवसितां ।
ययोः कान्त्या यान्त्याः शशिकिरणसारूप्यसरणे-
र्विधूतान्तर्ध्वान्ताः विलसति चकोरीव जगति ॥३७॥
*समुन्मीलत्संवित्कमलमकरन्दैकरसिकं
भजे हंसद्वन्द्वं किमपि महतां मानसचरं ।
यदालापादष्टादशगुणितविद्यापरिणति-
र्यदादत्ते दोषात् गुणमखिलमद्भ्यः पय इव ॥३८॥
*तव स्वाधिष्ठाने हुतवहमधिष्ठाय निरतं
तमीडे संवर्तं जननि! महतीं तां च समयाम् ।
यदालोके लोकान् दहति महति क्रोधकलिते
दयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति ॥३९॥
*तटित्वन्तं शक्त्या तिमिरपरिपन्थिस्फुरणया
स्फुरन्नानारत्नाभरणपरिणद्धेन्द्रधनुषं ।
तव श्यामं मेघं किमपि मणिपूरैकशरणम्
निषेवे वर्षन्तं हरमिहिरतप्तं त्रिभुवनम् ॥४०॥
*तवाधारे मूलॆ सह समयया लास्यपरया
नवात्मानं मन्ये नवरसमहाताण्डवनटम् ।
उभाभ्यामेताभ्यामुदयविधिमुद्दिश्य दयया
सनाथाभ्यां जज्ञे जनकजननीमज्जगदिदम् ॥४१॥
गतैर्माणिक्यत्वं गगनमणिभिः सान्द्रघटितं
किरीटं ते हैमं हिमगिरिसुते कीर्तयति यः
स नीडे यच्छायाच्छुरणशबलं चन्द्रशकलं
धनुश्शौनासीरं किमिति निबध्नाति धिषणां ॥४२॥
Any poet who praises your golden crown in which are closely set manikya gems which are the twelve suns of the sky (dwadasha adityah)
will surely imagine in his mind that the crescent moon on your crown,
in which are reflected the varied colours of the gems in the crown, is verily the rainbow, the bow of Indra.
धुनोतु ध्वान्तं नस्तुलितदलितेन्दीवरवनं
घनस्निग्धश्लक्ष्णं चिकुरनिकुरुंबं तव शिवे ।
यदीयं सौरभ्यं सहजमुपलब्धुं सुमनसो
वसन्त्यस्मिन् मन्ये वलमथनवाटीविटपिनाम् ॥४३॥
O
consort of Shiva ! Let your locks of hair, which are dense, smooth and
soft and compete with a cluster of dark blue lilies in full blossom,
destory the darkness(ignorance) in us. I think that the flowers from
the Kalpaka tree take their place in your locks so that they can absorb the wonderfully sweet smell emanating from them.
तनोतु क्षेमं नस्तव वदनसौन्दर्यलहरी
परीवाहस्रोतस्सरणिरिव सीमन्तसरणिः।
वहन्ती सिन्दूरं प्रबलकबरीभारतिमिर-
द्विषां वृन्दैर्बन्दीकृतमिव नवीनार्ककिरणम् ॥४४॥
O Devi ! Let your seemanta line (line at the centre of the head formed by the parting of hair and tinged red with kumkum)
make us happy and well. It appears to be the path of the stream from
the waves of beauty from your face. Further it makes one imagine that
the seemanta line is like a ray of the morning sun which has
been made captive by the dense, dark locks which are like darkness,
enemy of those light rays. .
अरालैः स्वाभाव्यादलिकलभसश्रीभिरलकैः
परीतं ते वक्त्रं परिहसति पङ्केरुहरुचिं ।
दरस्मेरे यस्मिन् दशनरुचिकिञल्करुचिरे
सुगन्धौ माद्यन्ति स्मरदहनचक्षुर्मधुलिहः ॥४५॥
Your
face, surrounded by naturally curled hair, as dark as the swarm of
young honey-bees, laughs at the beauty of the lotus. The honey-sucker
eyes of Shiva, who burnt Kama, feast on the smell of the lotus of your
beautiful smile, which is made more beautiful by the bright white teeth
which resemble the filaments in the central portion of the lotus.
ललाटं लावण्यद्युतिविमलमाभाति तव यत्
द्वितीयं तन्मन्ये मकुटघटितं चन्द्रशकलं ।
विपर्यासन्यासादुभयमपि संभूय च मिथः
सुधालेपस्यूतिः परिणमति राकाहिमकरः ॥४६॥
Your
forehead is so beautiful and white that it is the second crescent moon
on your crown. By placing these two crescents together, with one
facing the other, it becomes the full moon from which flows nectar.
भ्रुवै भुग्ने किञ्चित् भुवनभयभंगव्यसनिनि !
त्वदीये नेत्राभ्यां मधुकररुचिभ्यां धृतगुणम्
धनुर्मन्ये सव्येतरकरगृहीतं रतिपतेः
प्रकोष्ठे मुष्टौ च स्थगयति निगूढान्तरमुमे ॥४७॥
O
Parvati who likes to ward off the fears of the worlds ! Your arched
eye-brows together give the impression of the bow of Kama with the eyes,
dark as the honey-bees, making the string of the bow (Kamadeva’s
bow-string is a string of honey-bees) . The stem of the nose between
the eye-brows is where the bow is held in the right hand of Kama. The wrist and the fist (represented by the stem of the nose) hide that part of the bow which is not visible to the eye.
अहः सूते सव्यं तवनयनमर्कात्मकतया
त्रियामां वामं ते सृजति रजनीनायकतया ।
त्रितीया ते दृष्टिर्दरदलितहेमांबुजरुचिः
समाधत्ते संध्यां दिवसनिशयोरन्तरचरीम् ॥४८॥
Your
right eye which is the Sun gives birth to the day and the left eye
which is the moon gives rise to the night. Your third eye, which is of
the beauty of a half-blossomed golden lotus, creates the twilight
period of the sandhya the space between the day and the night.
विशाला कल्याणी स्फुटरुचिरयोध्या कुवलयैः
कृपाधारा धारा किमपि मधुरा भोगवतिका ।
अवन्ती दृष्टिस्ते बहुनगरविस्तारविजया
ध्रुवं तत्तन्नामव्यवहरणयोग्या विजयते ॥४९॥
O Parvati ! Your glance is vishala( long, the city Vishala), kalyani (auspicious, the city of Kalyani), bright and ayodhyaa (not capable of being fought, city of Ayodhya) by the lilies, from which emanate dhara ( the stream, city of Dhara) of compassion, madhura ( sweet, city of madhura), bhogavatika (full of joy, city of Bhogavati) and Avanti
(protecting, city of Avanti). These names apply equally to the
qualities of your glance (eyes) and also to the cities mentioned.
Victory to these names.
कवीनां सन्दर्भस्तबकमकरन्दैकरसिकं
कटाक्षव्याक्षेपभ्रमरकलभौ कर्णयुगलं ।
अमुञ्चन्तौ दृष्ट्वा तव नवरसास्वादतरला-
वसूया संसर्गादलिकनयनं किञ्चिदरुणम् ॥५०॥
==
SOUNDARYALAHARI (SLOKAS 51-100)
Readings from Soundarya Lahari (Slokas 51–100)
"Saundarya
Lahari" meaning "Waves Of Beauty" is one of the most famous Sanskrit
hymns to the Divine Mother by Adi Shankara eulogizing, in one hundred
verses, the beauty, grace, compassion and other finer qualities of
Shakti, consort of Shiva. This work has many ideas and concepts similar
to those contained in the Lalita Sahasranama Stotra in Brahmanda Purana.
Among
the 100 Slokas there a few which contain descriptions of Kundalini, the
six chakras (mystic/psychic centres) in the body which, when
activated, revolutionise our consciousness, modes of worship,
contemplation and meditation practised by the followers of path of Tantra , mystic syllables used in mantras addressed to Sakthi, the symbol of srichakra
etc. These are highly technical and their esoteric meaning makes sense
only to those who tread the path indicated therein under the guidance of
a competent guru. Though the slokas are included in the text (with an
*), no attempt has been made to elucidate or explain them.
From
sloka 42 onwards, it is the description of the beauty of the Goddess
from head to foot where the poetic genius of Shankara is brought to
play. Some ascribe this portion of the text to some one other than
Shankara. However, all the 100 slokas together are generally known by
the title ‘Saundarya Lahari’
सौन्दर्यलहरी (श्लोकाः ५१ – १००)
शिवे शृंगारार्द्रा तदितरजने कुत्सनपरा
सरोषा गंगायां गिरिशचरिते विस्मयवती ।
हराहिभ्यो भीता सरसिरुहसौभाग्यजननी
सखीषु स्मेरा ते मयि जननि! दृष्टिः सकरुणा ॥५१॥
O Mother! The glance from your eyes is liquid with the emotion (rasa) of sringara (conjugal love) for Siva, it reflects revulsion for others( i.e those who are not-shiva
meaning inauspicious), it is full of anger for Ganga (to whom Shiva has
given place on his head), it is all wonder at the stories and the
exploits of Shiva, It is fearful of the serpents with which Shiva adorns
himself, it vanquishes the lotus in beauty, it is full of fun and
humour with your maids and it is all compassion for me. [In short, those
eyes manifest all the nine rasas, each appropriate to the occasion or situation] .
गते कर्णाभ्यर्णं गरुत इव पक्ष्माणि दधती
पुरां भेत्तुश्चित्तप्रशमरसविद्रावणफले ।
इमे नेत्रे गोत्राधरपतिकुलोत्तंसकलिके
तवाकर्णाकृष्टस्मरशरविलासं कलयतः ॥५२॥
O
Mother! Daughter of Himavan ! Your eyes reach out to the ears with eye
lashes like feathers. They resemble the arrows from Kama’s bow the
string of which is stretched up to the ear andhave the effect of
disturbing the calm in the mind of Shiva, the destroyer of the three
cities (tripura).
.
विभक्तत्रैवर्ण्यं व्यतिकरितलीलाञ्जनतया
विभाति त्वन्नेत्रत्रितयमिदमीशानदयिते ।
पुनः स्रष्टुं देवान् द्रुहिणहरिरुद्रानुपरतान्
रजस्सत्वं बिभ्रत्तम इति गुणानां त्रयमिव ॥५३॥
O Consort of Shiva! Your three eyes shine with eye-colours (anjan) of black red and white playfully applied to them. It looks as if they have taken on the three gunas (modes of prakriti) in order to create again Brahma, Vishnu and Rudra after the great dissolution. (red represents rajas, white sattwa and black tamas, the three modes of prakriti which are dominant in Brahma, Vishnu and Rudra respectively )
पवित्रीकर्तुं नः पशुपतिपराधीनहृदये
दयामित्रैर्नेत्रैररुणधवलश्यामरुचिभिः ।
नदः शोणो गङ्गा तपनतनयेति ध्रुवममुम्
त्रयाणां तीर्थानामुपनयसि संभेदमनघम् ॥५४॥
O
Devi whose heart his entirely with Shiva ! In order to purifiy us you
have, as it were, brought about the union of the three holy rivers of
Saraswati, Ganga and Yamuna ( the waters of which have red, white and
dark colours respectively) with your eyes full of compassion and having
red, white and black colours respectively.
निमेषोन्मेषाभ्यां प्रलयमुदयं याति जगती
तवेत्याहुः सन्तो धरणिधरराजन्यतनये ।
त्वदुन्मेषाज्जातं जगदिदमशेषं प्रलयतः
परित्रातुं शङ्के परिहृतनिमेषास्तव दृशः॥५५॥
Saints
say that the worlds arise and dissolve respectively with your eyes
opening and shutting when you wink. I think that in order to protect
from dissolution the worlds already created, your eyes have given up
shutting and remain open without a wink.
तवापर्णे कर्णेजपनयनपैशुन्यचकिताः
निलीयन्ते तोये नियतमनिमेषाश्शफरिकाः।
इयं च श्रीर्बद्धछदपुटकवाटं कुवलयं
जहाति प्रत्यूषे निशि च विघटय्य प्रविशति ॥५६॥
O
Aprna! she-fish, fearing that your eyes which stretch up to the ears
may whisper into the ears something against them (since the fish compete
with the shape of your eyes), hide themselves in the water with their
eyes always open. The beauty of your eyes leaves the lily the petals of
which close in the morning (and enters the lotus which blooms at that
time). The same beauty enters the lily again during the night when the
latter blooms.[ The poet devotee imagines that the eyes of the Mother,
which resemble the petals of the lotus and the lily lend their beauty to
the lotus during the day and to the lily during the night]
दृशा द्राघीयस्या दरदलित नीलोत्पलरुचा
दवीयांसं दीनं स्नपय कृपया मामपि शिवे
अनेनायं धन्यो भवति न च ते हानिरियता
वने वा हर्म्ये वा समकरनिपातो हिमकरः ॥५७॥
O
The Auspicious One ! Bathe me, who is far away from you and is in a
miserable condition, in the compassion of your long and wide eyes which
shine like the slightly open blue lily. I will be blessed by such
compassion and it will not cost you anything.
The moon sheds its light equally in the forest and in the mansion.
अरालं ते पालीयुगलमगराजन्यतनये
न केषामाधत्ते कुसुमशरकोदण्डकुतुकम् ।
तिरश्चीनो यत्र श्रवणपथमुल्लंघ्य विलस-
न्नपांगव्यासंगो दिशति शरसन्धानधिषणाम् ॥५८॥
O Devi! Who will not be led to thinking that the curved space between your ears and eyes on both sides looks like the bow of Kama
(Cupid). The corners of your eyes reaching out to the ears remind one
of the process of readying an arrow to be shot from the bow.
स्फुरद्गण्डाभोगप्रतिफलितताटङ्कयुगलं
चतुश्चक्रं मन्ये तव मुखमिदं मन्मथरथम् ।
यमारुह्य द्रुह्यत्यवनिरथमर्केन्दुचरणं
महावीरो मारः प्रमथपतये सज्जितवते ॥५९॥
The reflection of your two thatankas on
your cheeks (which are smooth and reflective like a mirror) makes your
face look like a chariot with four wheels (the two original and the two
reflections of the thatankas) riding in which the valiant Cupid
encounters Shiva who is well prepared (in his chariot of Earth with the
Sun and the Moon as the wheels).
[Note: When Shiva set out to fight Tripura the Earth became the chariot, the Sun and the Moon wheels of the chariot, sumeru the bow, Vishnu the arrows, Brahma the charioteer, Ocean the quiver, Vedas the horses, and Adishesha the bow-string]
सरस्वत्याः सूक्तीरमृतलहरीकौशलहरीः
पिबन्त्या शर्वाणि! श्रवणचुलुकाभ्यामविरलं
चमत्कारश्लाघाचलितशिरसः कुण्डलगणॊ
झणत्कारैस्तारैः प्रतिवचनमाचष्ट इव ते ॥६०॥
O
Sharvani! You drink incessantly, with the cups of your ears, the
sweet words of praise uttered by Saraswati which surpass the sweetness
of nectar. ( In this process) when you nod your head in appreciation (of
the poetical and musical beauty of Saraswati’s words), your Kundalas (ear-globes) oscillate creating a loud sweet sound which it seems, is in reply, nodding agreement to your appreciation.
असौ नासावंशस्तुहिनगिरिवंशध्वजपटी!
त्वदीयो नेदीयः फलतु फलमस्माकमुचितम् ।
वहत्यन्तर्मुक्ताः शिशिरकरनिश्वासगलितं
समृद्ध्या यत्तासां बहिरपि च मुक्तामणिधरः ॥६१॥
Daughter
of Himavan! May this nose of yours resembling a piece of bamboo (from
which flute is made) give us, who are very near you, appropriate fruits.
It carries within itself several beautiful pearls some of which slip
out by the breath of the moon and become the pearls you wear in the
outer part of your nose. [This sloka has some esoteric meaning too
complicated to explain here.]
प्रकृत्या रक्तायास्तव सुदति! दन्तछदरुचेः
प्रवक्ष्ये सादृश्यं जनयतु फलं विद्रुमलता।
न बिंबं तद्बिंबप्रतिफलनरागादरुणितं
तुलामध्यारोढुं कथमिव न विलज्जेत कलया ॥६२॥
O
Devi! with beautiful teeth ! Your lips are naturally red and I can
think of something in comparison only if the coral creeper can produce a
fruit, not the bimba fruit which gets its red colour from the reflection of the red of your lips. How can bimba not be ashamed of the fact that it cannot compete with even a pale shade of the red of your lips ?
स्मितज्योत्स्नाजालं तव वदनचन्द्रस्य पिबतां
चकोराणामासीदतिरसतया चञ्चुजडिमा ।
अतस्ते शीतांशोरमृतलहरीमाम्लरुचयः
पिबन्ति स्वच्छन्दं निशि निशि भृशं काञ्चिकधिया ॥६३॥
The
beaks of chakora birds which drink the moonlight-like effulgence
emanating from your beautiful smile become numb due to the surfeit of
sweetness in it. Therefore every night they freely drink of the light
emanating from the moon since by comparison it has acid taste of kanji (fermented soup rice or other cereal) to counteract the numbness.
[Note: Chakora is a legendary bird which is supposed to subsist on the nectar, the sweetest of all things, contained in the moonlight. ]
अविश्रान्तं पत्युर्गुणगणकथाम्रेडनजपा
जपापुष्पच्छाया तव जननि! जिह्वा जयति सा ।
यदग्रासीनायाः स्फटिकदृषदच्छच्छविमयी
सरस्वत्या मूर्त्तिः परिणमति माणिक्यवपुषा ॥६४॥
O Mother ! Your tongue takes on the red colour of the japa flower
because of its repeated chanting of the innumerable qualities and
exploits of your consort Shiva. As a result Saraswati, abiding at the
tip of your tongue, takes on the body of manikya, a gem of bright red colour.
रणे जित्वा दैत्यानपहृतशिरस्त्रैः कवचिभि-
र्निवृत्तैश्चण्डांशत्रिपुरहरनिर्म्माल्यविमुखैः ।
विशाखेन्द्रोपेन्द्रैः शशिविशदकर्पूरशकला
विलीयन्ते मातस्तव वदनतांबूलकबलाः ॥६५॥
O
Mother ! Having vanquished the asura hordes in battle, Kumara, Indra
and Upendra take off their head-gear and, with their armour still on,
return (and report to you and pay their respects). They are indifferent
to the nirmalya of Shiva on which Chanda has the right. But they gladly accept the remnants of tambula from your mouth containing bits of camphor as white as the moon and swallow it, dissolving it in their mouth.
विपञ्च्यागायन्ती विविधमपदानं पशुपते-
स्त्वयारब्धे वक्तुं चलितशिरसा साधुवचने ।
तदीयैर्माधुर्यैरपलपिततन्त्रीकलरवां
निजां वीणां वाणी निचुलयति चोलेन निचृतम् ॥६६॥
Vani plays the Veena praising
the exploits of Lord Shiva. You nod your head in approval and start
saying a few words of appreciation. .But the few words uttered by you
are so sweet in themselves that, in comparison, Vani feels that the
notes from her veena are jarring. She quietly and quickly covers the instrument with its cloth and stops playing. .
कराग्रेणस्पृष्टं तुहिनगिरिणा वत्सलतया
गिरीशेनोदस्तं मुहुरधरपानाकुलतया ।
करग्राह्यं शंभोर्मुखमुकुरवृन्तं गिरिसुते
कथंकारं ब्रूमस्तव चिबुकमौपम्यरहितम् ॥६७॥
O
Daughter of Himavan ! How can we describe your incomparable chin which
is touched by Himavan with affection, which is lifted up by your consort
Shiva raring to drink at your lips and which is held by Shambhu in his hands as the handle of the mirror of your face (into which he looks fascinated) ?
भुजाश्लेषान्नित्यं पुरदमयितुः कण्टकवती
तव ग्रीवा धत्ते मुखकमलनालश्रियमियम् ।
स्वतः श्वेता कालागरुबहुलजंबालमलिना
मृणालीलालित्यं वहति यदधो हारलतिका ॥६८॥
O Devi ! The hairs on your neck stand on end when your consort Shiva, the destroyer of tripura,
holds you in his embrace. It then appears that your neck is the short
stem of the face-lotus. Also, the garland of naturally white pearls
hanging from your neck become dark in contact with black agaru apllied on your neck and resembles the long and delicate stem of the lotus flower.
गले रेखास्तिस्रो गतिगमकगीतैकनिपुणे
विवाहव्यानद्धप्रगुणगुणसंख्याप्रतिभुवः
विराजन्ते नानाविध मधुररागाकरभुवां
त्रयाणां ग्रामाणां स्थितिनियमसीमान इव ते ॥६९॥
O Devi highly proficient in gati, gamaka and gita (the essential elements of music)! The three lines on your neck corresponding to the three strands of the mangalsutra tied by Shiva on the auspicious occasion of your marriage lead one to imagine that they mark the boundary between the three swaragramas which are the sources of different sweet ragas (melodies).
मृणालीमृद्वीनां तव भुजलतानां चतसृणां
चतुर्भिस्सौन्दर्यं सरसिजभवः स्तौति वदनैः।
नखेभ्यस्संत्रस्यन् प्रथममथनादन्तकरिपो-
श्चतुर्णां शीर्षाणां सममभयहस्तार्पणधिया॥।७०॥
O
Devi! Brahma sings praises of your four hands, which are as tender as
the stem of the lotus flower, with his four faces (mouths) as if
simultaneously seeking refuge for his remaining four heads fearing the
nails of Shiva who had nipped one of his heads in the beginning
नखानामुद्योतैर्नवनलिनरागं विहसतां
कराणां ते कान्तिं कथय कथयामो कथमुमे ।
कयाचिद्वा साम्यं भजतु कलया हन्त कमलं
यदि क्रीडल्लक्ष्मी चरणतललाक्षारसचणम् ॥७१॥
O
Uma! How can we adequately describe the spledour of your hands,
enhanced by the brightness of the nails, which mock the beauty of the
lotus in full bloom? Even if the lotus is as bright as the redness of
the laksharasa on the feet of Goddess Lakshmi playing therein, who can judge to what degree the lotus can compare with your hands?
[Note: The idea is the lotus can in no way reach anywhere near the beauty of the hands of Uma]
समं देवि स्कन्दद्विपवदनपीतं स्तनयुगं
तवेदं नः खेदं हरतु सततं प्रस्नुतमुखम्
यदालोक्याशंकाकलितहृदयो हासजनकः
स्वकुंभौ हेरम्बः परिमृशति हस्तेन झटिति ॥७२॥
May
your two breasts, lactating always, at which both Ganesha and Skanda
drink at the same time, take away all our sorrows. Seeing those breasts
Ganesha, troubled by doubt in his mind, suddenly feels his bulging
forehead with his hands genarating much mirth.
[
Note: Since the mother’s breast resembles the bulge on his forehead a
doubt arises in the mind of Ganesha that probably the bulge on his
forehead has been transferred to his mother]
अमू तेवक्षोजावमृतरसमाणिक्यकुतुपौ
न सन्देहस्पन्दो नगपतिपताके मनसि नः।
पिबन्तौ तौ यस्मादविदितवधूसंगरसिकौ
कुमारावद्यापि द्विरदवदनक्रौञ्चदलनौ ॥७३॥
O Daughter of Himavan! Those breasts of yours are small pots of manikya
( a precious gem) containing nectar, there is not the slightest doubt
about it. It is because of this that Ganesha, the elephant-faced and
Skanda, the destroyer of Krauncha, continue to be Kumaras (pre-adolescent) unaware of conjugal pleasures.
वहत्यंब स्तंबेरमदनुजकुंभप्रकृतिभिः
समारब्धां मुक्तामणिभिरमलां हारलतिकाम् ।
कुचाभोगो बिंबाधररुचिभिरन्तश्शबलितां
प्रतापव्यामिश्रां पुरदमयितुः कीर्तिमिव ते ॥७४॥
O
Devi ! The middle of your breasts sports the pure white garland made
out of the pearls gathered from the bulges in the forehead of Gajasura
killed by Shiva. The red of your lips is reflected in the pearls and the
garland becomes multi-coloured as if to proclaim the valour and fame of
Lord Shiva
[Note: In figures of speech used by Sanskrit poets, red is associated with valour and white is associated with fame].
तव स्तन्यं मन्ये धरणिधरकन्ये हृदयतः
पयः पारावार: परिवहति सारस्वतमिव ।
दयावत्या दत्तं द्रविडशिशुरास्वाद्य तव यत्
कवीनां प्रौढानामजनि कमनीयः कवयिता ॥७५॥
O
Daughter of Himavan! I guess that the milk from your breasts is a sea
of nectar which flows from your heart as the flood of sweet, poetic
words of Saraswati which, moved by compassion, you fed the dravida child who became the foremost among poets authoring great works of devotional poetry.
हरक्रोधज्वालावलिभिरवलीढेन वपुषा
गभीरे ते नाभीसरसि कृतसंगो मनसिजः।
समुत्तस्थौ तस्मादचलतनये धूमलतिका
समुत्तस्थौ तस्मादचलतनये धूमलतिका
जनस्तां जानीते तव जननि रोमावलिरिति ॥७६॥
O
Mother ! Daughter of Himavan ! With his body burnt in the fire of
Shiva’s anger, Kama dived into the deep lake of your navel and from the
navel arose a column of smoke which people know as a streak of hair.
यदेतत् कालिन्दीतनुतरतरङ्गाकृति शिवे
कृशे मध्ये किञ्चिज्जननि!यत् भाति सुधियां।
विमर्द्दादन्योन्यं कुचकलशयोरन्तरगतं
तनूभूतं व्योम प्रविशदिव नाभिं कुहरिणीं ॥७७॥
O
Mother! Auspicious One! This something ( a streak of hair) resembling a
tiny wave of Kalindi river which is visible to those of pure mind at
your slender middle portion (waist) leads one to think that the space
between your breasts, which has been made extremely thin as a result of
the breasts pressing against each other, is entering the opening of the
navel. [poetic imagination]
स्थिरोगङ्गावर्तः स्तनमुकुलरोमावलिलता-
कलावालं कुण्डं कुसुमशरतेजोहुतभुजः।
रतेर्लीलागारं किमपि तव नाभिर्गिरिसुते
बिलद्वारं सिद्धेर्गिरिशनयनानां विजयते ॥७८॥
O
Daughter of Himavan ! Your navel is the stationary whirlpool of the
Ganges. It is the base of the creeper (the streak of hair from the navel
to the breasts) with two buds (breasts). It is the chasm in which the
fire of Kama’s valour burns. It is the play field of Rati, consort of
Kama. It is the opening to the fruits of austerities performed by the
eyes of Shiva.[poetic imagination]
निसर्गक्षीणस्य स्तनतटभरेण क्लमजुषो
नमन्मूर्तेर्नारीतिलक! शनकैस्त्रुट्यत इव ।
चिरं ते मध्यस्य त्रुटिततटिनीतीरतरुणा
समावस्थास्थेम्नो भवतु कुशलं शैलतनये ॥७९॥
O
Daughter of Himavan ! Crest Jewel of women! May all be well with your
naturally slender middle portion (waist), tired by bearing the load of
your breasts, slightly bent forward and apparently slowly breaking and
with as much stability as the tree on the broken bank of a river (which
may be uprooted anytime).
[poetic imagination]
कुचौ सद्यःस्विद्यत्तटघटितकूर्पासभिदुरौ
कषन्तौ दोर्मूले कनककलशाभौ कलयता ।
तव त्रातुं भंगादलमिति वलग्नं तनुभुवा
त्रिधानद्धं देवि! त्रिवलिलवलीवल्लिभिरिव ॥८०॥
O
Devi! Your breasts resemble pots of gold which, in their fullness,
press against the base of your arms and are sweating. They threaten to
tear open the brassiere supporting them. In order to protect your middle
from being broken by the weight of your breasts Cupid has tied your
middle with lavali creepers which are seen as the three lines (wrinkles, creases) on your middle (stomach) [ poetic imagination]
गुरुत्वं विस्तारं क्षितिधरपति पार्वति निजा-
न्नितंबादाच्छिद्य त्वयि हरणरूपेण निदधे ।
अतस्ते विस्तीर्णो गुरुरयमशेषां वसुमतीं
नितंबप्राग्भारः स्थगयति लघुत्वं नयति च ॥८१॥
O
Parvati ! Your father Himavan gathered heaviness and expanse from his
own hips and gave them to you as dowry. Therefore the heaviness and
expanse of your hips hide the whole of this earth from view and make the
earth much lighter.
[Note: Mountains are supposed to support the earth vide their synonyms in Sanskrit महीधरः, भूधरः, धराधर etc.]
करीन्द्राणां शुण्डान् कनककदलीकाण्डपटली-
मुभाभ्यामूरुभ्यामुभयमपि निर्जित्य भवति
सुवृत्ताभ्यां पत्युः प्रणतिकठिनाभ्यां गिरिसुते !
विधिज्ञे! जानुभ्यां विबुधकरिकुंभद्वयमपि ॥८२॥
O
daughter of Himavan! You have vanquished, with your shapely thighs,
the trunks of elephants and the kernels in the centre of the trunk of
banana plants. You have also beaten the bulges on the forehead of
Airavata, the celestial elephant, by your perfectly round knees which
have been hardened by kneeling before your consort Shiva, while bowing
to him.
[Note:Poets
compare shapely thighs with the trunk of the elephant or the kernel at
the centre of the trunk of the banana plant]
पराजेतुं रुद्रं द्विगुण्शरगर्भौ गिरिसुते !
निषंगौ जंघे ते विषमविशिखो बाढमकृत॥
यदग्रे दृश्यन्ते दशशरफलाः पादयुगली
नखाग्रच्छद्मानस्सुरमकुटशाणैकनिशिताः ॥८३॥
O
Daughter of Himavan ! In order to defeat Rudra, Kama (Cupid) surely
made your two legs (below the knees) as his quivers where he could
accommodate twice the number of arrows ( i.e. ten instead of five) and
at the end of which are seen, in the guise of your toes, the
crescent-shaped tips of arrows sharpened against the crowns of the
celestials (who bow at your feet).
श्रुतीनं मूर्द्धानो दधति तव यौ शेखरतया
ममाप्येतौ मातः शिरसि दयया धेहि चरणौ ।
ययोः पाद्यं पाथः पशुपतिजटाजूटतटिनी
ययोर्लाक्षालक्ष्मीररुणहरिचूडामणिरुचिः ॥८४॥
O
Mother ! please be kind enough to place on my head your feet with which
the Upanishads adorn their heads and the water by which they are washed
become the Ganga held by Shiva in his matted locks and the beauty of
the laksharasa applied on them is bright red as the crown worn by Hari.
नमोवाकं ब्रूमो नयनरमणीयाय पदयो-
स्तवास्मै द्वन्द्वाय स्फुटरुचिरसालक्तकवते ।
असूयत्यत्यन्तं यदभिहननाय स्पृहयते
पशूनामीशानः प्रमदवनकङ्केलितरवे ॥८५॥
O
Devi! We simply say ‘namaste’ to your two feet which are so pleasing
to the eyes and which are beautifully red with the application of laksharasa. Shiva, the lord of all beings, greatly envies the kangkeli tree in the flower garden which desires kicks from your feet (so that it will blossom).
मृषा कृत्वा गोत्रस्खलनमथ वैलक्ष्यनमितं
ल्लाटे भर्तारं चरणकमले ताडयति ते ।
चिरादन्तः शल्यं दहनकृतमुन्मूलितवता
तुलाकोटिक्वाणैः किलिकिलितमीशानरिपुणा ॥८६॥
When
Shiva, just to tease you, takes the name of some other woman and then
apologizes, you put your feet on the forehead of your consort producing a
tinkling sound from your anklets. Hearing this sound Kama forgets the
long standing pain in his heart caused by the fire from the third eye of
Shiva and shouts ‘kilukila’ ( indicating victory).
हिमानीहन्तव्यं हिमगिरिनिवासैककचतुरौ
निशायां निद्राणं निशि चरमभागे च विशदौ ।
वरं लक्ष्मीपात्रं श्रियमतिसृजन्तौ समयिनां
सरोजं त्वत्पादौ जननि! जयतश्चित्रमिह किं ॥८७ ॥
O
Mother ! It is no wonder that your feet scores over the lotus. The
lotus is destroyed by snow but your feet are always on the ice-capped
mountain. The lotus is closed during night and blooms only in the
morning but your feet are always blooming. Lakshmi abides only in the
lotus. But your feet easily confer Lakshmi (wealth) on all of your
devoties.
पदं ते कीर्तीनां प्रपदमपदं देवि विपदां
क्थं नीतं सद्भिः कठिनकमठीकर्परतुलाम् ।
कथं वा बाहुभ्यामुपयमनकाले पुरभिदा
यदादाय न्यस्तं दृषदि दयमानेन मनसा ॥८८॥
O
Devi ! The upper portion of your feet is the abode of all your fame and
it does not give room for calamity or catastrophe. How is it that it
is compared by good people with the hard shell of the tortoise? How
could Shiva, kind of heart, take your feet in his hands and place them
on the hard stone during the marriage ceremony ?
[Note: During the marriage riots the bridegroom places the feet of the bride on the grinding stone and says ‘अश्मेव त्वं स्थिरा भव’ meaning that she should be as stable and firm as the stone and not allow her mind to vacillate]
नखैर्नाकस्त्रीणां करकमलसंकोचशशिभि
स्तरूणां दिव्यानां हसत इव ते चण्डि चरणौ।
फलानि स्वस्थेभ्यः किसलयकराग्रेण ददतां
दरिद्रेभ्यो भद्रां श्रियमनिशमन्हाय ददतौ ॥८९॥
O
Chandi! Your feet seem to mock the celestial wish-yielding tree by
their nails which are like the moon making the lotus-like hands of the
damsels of heaven to close. The wish-yielding tree grants, with its
hands of leaf buds, the desires of only the occupants of heaven. Your
feet, on the other hand, grant the boon of wealth
to the poor without delay. .
ददाने दीनेभ्यः श्रियमनिशमाशानुसदृशी-
ममन्दं सौन्दर्यप्रकरमकरन्दं विकिरति ।
तवास्मिन् मन्दारस्तबकसुभगे यातु चरणे
निमज्जन् मज्जीवः करणचरणः षट्चरणताम् ॥९०॥
O
Devi ! your feet grants riches to the impoverished according to their
desire and scatter the flower-honey of beauty in all directions. Grant
me that my jiva remains immersed in your feet as beautiful as the
blossom of the wish-yielding tree with all the five senses of knowledge
and the mind and attain the state having six-feet ( Let me become like a
honey-bee having six feet and enjoy the flower-honey of your feet).
पदन्यासक्रीडा परिचयमिवारब्धु मनसः
स्खलन्तस्ते खेलं भवनकलहंसा न जहति ।
अतस्तेषां शिक्षां सुभगमणिमन्ञ्जीररणित-
च्छलादाचक्षाणं चरणकमलं चारुचरिते ॥९१॥
The
domestic swans, desiring to practise your graceful walk with playful
steps, often trip but never abandon the effort to imitate your style of
walking. O Devi of impeccable character! Your lotus feet, as it were,
seem to be giving instructions to the swans in the guise of the tinkling
of your gem-studded anklets.
गतास्ते मञ्चत्वं द्रुहिणहरिरुद्रेश्वरभृतः
शिवः स्वच्छच्छायाघटितकपटप्रच्छदपटः
त्वदीयानां भासां प्रतिफलन रागारुणतया
शरीरी शृंगारो रस इव दृशां दोग्द्धि कुतुकम् ॥९२॥
Brahma, Vishnu, Rudra and Eswara who are your servants form your bedstead and Sadashiva
with his pure transparent body forms a false bedspread turning red from
the reflections of the rays emanating from your body. This raises the
curiosity of your eyes; it seems to them that Sadashiva has become the
very embodiment of sringara rasa (erotic feeling)
अराला केशेषु प्रकृतिसरला मन्दहसिते
शिरीषाभा चित्ते दृषदुपलशोभा कुचतटे ।
भृशं तन्वी मध्ये पृथुरुरसिजारोहविषये
जगत्त्रातुं शंभोर्जयति करुणा काचिदरुणा ॥९३॥
O
Devi! Victory to You, the indefinable and compassionate power of
Shambhu, engaged in the protection and sustenance of the worlds,
assuming a form having curvature in the locks, natural simplicity in
smile, softness like the sirisha flower at heart, hard as stone at breasts, slim at the waist and broad at hips and the chest.
कलङ्कः कस्तूरी रजनिकरबिंबं जलमयं
कलाभिः कर्पूरैः मरकतकरण्डं निबिडितं ।
अतस्तद्भोगेन प्रतिदिनमिदं रिक्तकुहरं
विधिर्भूयो भूयो निबिडयति नूनं तवकृते ॥९४॥
O Devi ! The mark on the moon is kasturi
(fragrance), the orb of the moon is rosewater, the crescents of the
moon are bits of camphor filled in a container made of emerald which
becomes empty by your daily use of these things. Brahma, therefore,
surely refills the container again and again for your sake.
पुरारातेरन्तःपुरमसि ततस्त्वच्चरणयोः
सपर्यामर्यादातरलकरलानामसुलभा ।
तथा ह्येते नीताः शतमखमुखाः सिद्धिमतुलां
तव द्वारोपान्तस्थितिभिरणिमाद्याभिरमराः ॥९५॥
O Devi! You are the consort of Shiva, inmate of His anta:pura (harem).
Therefore worshipping you appropriately is impossible for those whose
heart is vacillating and not strong enough. It is for this reason that
Indra and other celestials attain only those mystic powers which bear no
comparison even to the mystic powers like anima, mahima etc stationed at your door step what to speak of your anta:pura .
कलत्रं वैधात्रं कति कति न भजन्ते कवयः
श्रियो देव्याः को वा भवति न पतिः कैरपिधनैः।
महादेवं हित्वा तव सति सतीनामचरमे
कुचाभ्यामासंगः कुरवकतरोरप्यसुलभः॥।१६॥
Many
a poet achieves the status of Saraswati, the consort of Brahma. Who
cannot become the owner of Goddess Lakshmi with whatever quantity of
wealth? O Foremost among pativratas ! (virtuous women unfailingly faithful and devoted to their husbands)
Except Mahadeva none, not even the kuravaka tree, can embrace your breasts. ( Note: Poets have described that the kuravaka tree flowers in the spring when it is embraced by beautiful women )
गिरामाहुर्द्देवीं द्रुहिणगृहिणीमागमविदो
हरेः पत्नीं पद्मां हरसहचरीमद्रितनयाम् ।
तुरीया कापि त्वं दुरधिगमनिस्सीममहिमा
महामाया विश्वं भ्रमयसि परब्रह्ममहिषी ॥९७॥
Those who know the agamas
say that the consort of Brahma is Vagdevi, the goddess of words
(speech), the consort of Hari is Padma and the consort of Shiva is
Parvati, daughter of Himavan. You are the Fourth One, whose
magnificence is unlimited and impossible to comprehend, who is the
consort of the parabrahma, the Ultimate Reality and who deludes all this world as Mahamaya.
कदा काले मातः कथय कलितालक्तकरसं
पिबेयं विद्यार्थी तव चरणनिर्णेजनजलम् ।
प्रकृत्या मूकानामपि कविताकारणतया
कदा धत्ते वाणीमुखकमलतांबूलरसताम् ॥९८॥
O Mother! When shall I drink, as a student, the water with which your feet are washed and which gets mixed with the juice of alaktaka applied to your feet? When will this water, which makes poets of those who are born dumb, take on the character of tambula from the mouth of Goddess Saraswati ?
सरस्वत्या लक्ष्म्या विधिहरिसपत्नो विहरते
रतेः पातिव्रत्यं शिथिलयति रम्येणवपुषा ।
चिरंजीवन्नेव क्षपितपशुपाशव्यतिकरः
परानन्दाभिख्यं रसयति रसं त्वद्भजनवान् ॥९९॥
O Devi! One who worships you with loving devotion becomes the
co-husband (sapatna) of Saraswati and Lakshmi (poetic way of saying he becomes highly learned and extremely wealthy). He loosens the pativratya
of Rati by his beautiful body (meaning he becomes more beautiful than
Kama, the consort of Rati). He lives long and, released from the bondage
of ignorance without beginning (अनाद्यविद्या), attains Supreme Bliss.
प्रदीपज्वालाभिर्दिवसकरनीराजनविधिः
सुधासूतेश्चन्द्रोपलजललवैरर्घ्यरचना ।
स्वकीयैरंभोभिः सलिलनिधिसौहित्यकरणं
त्वदीयाभिर्वाग्भिस्तवजननि वाचां स्तुतिरियम् ॥१००॥
O Mother( the very source) of all words ! this hymn addressed to you with your own words is like doing neerajana to the Sun with the light of small lamps, offering arghya to the moon from the water of the moonstone and doing tarpan
to the ocean by its own water. [Note: The sun is the source of all
light which itself is used to worship the Sun. The moonstone melts and
becomes water in moonlight.]
(Courtesy:Gleanings)
===
https://youtu.be/K-exNUD3v74
https://youtu.be/K-exNUD3v74
==
https://youtu.be/f_FDm5ekzG0
==
No comments:
Post a Comment