Verse89
नखैर्नाकस्त्रीणां करकमलसङ्कोचशशिभिः
तरूणां दिव्यानां हसत इव ते चण्डि चरणौ।
फलानि स्वःस्थेभ्यः किसलयकराग्रेण ददतां
दरिद्रेभ्यो भद्रां श्रियमनिशमह्नाय ददतौ॥
nakhairnākastrīṇāṁ karakamalasaṅkocaśaśibhiḥ
tarūṇāṁ divyānāṁ hasata iva te caṇḍi caraṇau |
phalāni svaḥsthebhyaḥ kisalayakarāgreṇa dadatāṁ
daridrebhyo bhadrāṁ śriyamaniśamahnāya dadatau ||
te nakhaiḥ śaśibhiḥ - Your moon shaped toe nails (nakha means both finger nails and toe nails and contextually this refers to Her toe nails); kara kamala saṅkoca – put to shame (Your) lotus like arms; nāka strīṇāṁ - divine damsels; divyānāṁ tarūṇāṁ hasata iva – making mockery of celestial tress; te caṇḍi caraṇau – O! Caṇḍi! Your feet; phalāni svaḥ thebhyaḥ - bestow benefits to gods and goddesses; kisalaya kara agreṇa – tender shoot like finger tips; dadatāṁ daridrebhyaḥ bhadrāṁ śriyam – bestow abundant wealth to the poor; aniśam – perpetually; ahnāya dadatau – give immediately.
“O! Caṇḍi! Celestial trees are capable of granting boons only to gods and goddesses, but Your feet are capable of conferring richness, both to gods as well as to poor humans, the moment they ask for it. Your feet with moon shaped toe nails put to shame, lotus like arms of heavenly damsels.”
The verse says that the heavenly trees give wealth to gods and goddesses in higher spiritual planes, whereas Her feet with moonlike toe nails, which put to shame the beautiful arms of divine damsels, give wealth to well deserving humans, the moment they ask for it. She is addressed in this verse as Caṇḍi.
Before understanding Caṇḍi, we have to know the subtle conveyance of this verse. Apart from what is conveyed above, the subtle conveyance is that She is always ready to grant all that is aspired for, by Her devotees. Devotees are those who perpetually stay connected with Her through contemplation. Their state is known sthitaprajña, which means calm and contended. For a sthitaprajña, there will be no material requirements and what he will ask for is only Her Grace. Gods and goddesses are not spiritually evolved like sthitaprajña-s. There are many stories about Indra and others, who got affected by their acts of impropriety.
Spiritual path should be pursed with great care as any slippage could cause irreparable damage. One has to be under the care and guidance of a Guru till he or she reaches the end point of spiritual journey. Steadfast mind is the only crucial factor in Self-realization. When the mind of a disciple oscillates, Guru guides him appropriately. Hence, a lot of importance is given to Guru in spiritual pursuits. All Upaniṣad-s were revealed only through questions and answers. There are Upaniṣad-s, wherein Indra and other gods sought the help of sages and saints. Why celestial trees grant the wishes of gods and goddesses, because they seek only material wealth and they do not seek liberation. Even if liberation is asked from these trees, obviously they cannot grant, as liberation can be given only by Her and this subtle message is conveyed through this verse. The verse asks us to surrender to Her feet, which are capable of bestowing salvation. Poor humans are those who are devoid of highest spiritual knowledge. Poor humans does not mean here, the material aspect.
Saundaryalaharī (verse 2) has already described Her feet thus. “By collecting dust particles from Your feet, Brahmā creates fourteen worlds (seven upper and seven lower), Viṣṇu sustains the universe and Śiva causes death and destruction”. Dust particles can also be explained as infinite individual souls, the cause for all that exists in the universe. Without soul a body cannot exist. Therefore, it is implied that these three God heads create, sustain and dissolve the beings by collecting the souls from Her feet. Śaṁkarācārya in the next verse of Saundaryalaharī says that these dusts are capable of offering liberation or mokṣa. These references underline Supremacy of Her feet. There are many such verses in Saundaryalaharī. Similarly in verse 88, Śaṁkarācārya said, “Your feet are known for their grandeur and they remove all misfortunes (by contemplating on them). I wonder, how great poets have compared Your feet to the shell of tortoise. Śiva took great care in lifting Your feet with His two hands and placing them on the rock stone during Your marriage with Him.” Śaṁkarācārya repeatedly speaks about Her feet because, they alone are capable of offering liberation.
She is referred in this verse as Caṇḍi. This also goes to prove that She alone assumes different forms depending upon the situations. She is praised as Caṇḍi in Mārkaṇḍeya Purāṇa through seven hundred verses, which is known as Devī Māhātmya. Certain procedures are prescribed for its recitation and after a particular number of recitations, Caṇḍi homa is performed. Devī Māhātmya can be interpreted grossly and subtly. For example, it is said that the fight between gods and demons lasted for full one hundred years. On the grosser side, it can be explained that there was a war between gods and demons in various shapes and forms. On the subtler side, it can be interpreted that it takes a long time to drive away mundane thought process from the mind. Hundred years does not literally mean hundred years. It is an indicator of long time that is required to annihilate the mind. Ultimately, She destroys all demons and on the subtler side, it can be explained that ultimately one is able to conquer his mind and gets liberated. The full benefits of recitation of these 700 verses will accrue only if one understands the subtle meaning. It is important that one should understand the meaning of any verse or hymn, otherwise, full benefits of such recitations may not accrue. Bhagavad Gītā also has seven hundred verses. Mārkaṇḍeya Purāṇa (chapter 79) says, “All the gods gave forth their special energies, which combined and formed the Goddess Caṇḍi.”
Verse90
ददाने दीनेभ्यः श्रियमनिशमाशानुसदृशीं
अमन्दं सौन्दर्यप्रकरमकरन्दं विकिरति।
तवास्मिन् मन्दारस्तबकसुभगे यातु चरणे
निमज्जन्मज्जीवः करणचरणः षट्चरणताम्॥
dadāne dīnebhyaḥ śriyamaniśamāśānusadṛśīṁ
amandaṁ saundaryaprakaramakarandaṁ vikirati |
tavāsmin mandārastabakasubhage yātu caraṇe
nimajjanmajjīvaḥ karaṇacaraṇaḥ ṣaṭcaraṇatām ||
dīnebhyaḥ - for the sake of impoverished; āśānu sadṛśīṁ - according to their rightful hopes; śriyam aniśam – perpetual wealth; amandaṁ - intensely; saundarya prakara makarandaṁ - plentiful nectar of beautiful flowers; vikirati – scattered everywhere; asmin tava caraṇe – Your feet; mandāra stabaka subhage – beautiful cluster of mandāra flowers (celestial flowers); nimajjan majjīvaḥ - let my soul immerse; karaṇa caraṇaḥ - antaḥkaraṇa as feet; ṣaṭ caraṇatām – being a bee with six feet; yātu – to become.
“Your feet are capable of fulfilling the rightful needs of poor perpetually. From Your feet flows the Divine nectar, just like plenty of nectar secreted from the bunch of celestial flowers. Let me become a six footed bee and surrender unto Your feet with my sensory organs and antaḥkaraṇa.”
This verse conveys two subtle messages. One has to surrender unto Her totally. Total surrender is conveyed through surrendering through sensory organs (both organs of perception and organs of action) and antaḥkaraṇa (mind, intellect, consciousness and ego). Surrendering through organs of action and perception is conveyed through caraṇa and surrendering through antaḥkaraṇa is conveyed through karaṇa. It is said that from Her feet secretes Divine nectar, which is nothing but Divine Bliss. This nectar is compared to the nectar of celestial mandāra flowers. The reason for comparing Her feet to celestial flowers is to indicate the permeating fragrance from Her feet into the universe. Śaṃkarācārya wants to become a six footed bee and remain in Her feet always.
There are a few things that are expressed by Śaṃkarācārya in a sequential order. First, one has to surrender unto Her. In order to surrender to Her, the concept of surrender is to be understood. He subtly conveys about two types of surrender, which is to be done one after another. First, one has to surrender ritually. There are certain procedures, through which one surrenders unto Her. Normally, these types of surrenders are done through one’s Guru, who acts as a medium between the Divine and the devotee. This is the first step, which lays a strong foundation to surrender through antaḥkaraṇa. The second part of surrender is through antaḥkaraṇa, which refers to four inner psychic and subtle organs - mind, intellect, consciousness and ego. Kṛṣṇa explains śaraṇāgati in at the end of Bhagavad Gītā (XVIII. 64 – 66)*. Surrendering through antaḥkaraṇa means surrendering through one’s mind and intellect, shedding his or her non-essential ego by uniting individual consciousness with Supreme Consciousness (he becomes a yogi).
The second part explains śaraṇāgati and its consequential result, the Bliss. This resultant Bliss cannot be experienced through continued association with the material world and hence Śaṁkarācārya chooses celestial flowers to draw comparison to the unfoldment of Bliss in the mind of that yogi. When this Bliss is experienced, one cannot move away from this experience, which is addictive in nature. He will continue to exist in the same state till his death. Hence bees are drawn as comparison. When bees taste the finest nectar, they eat beyond their capacity. As result, either they perish or unable to move away from that flower and swoons. Once Her nectarous feet is tasted, we cannot move away from Her feet and this state is compared to the state of bees due to their perpetual presence in the nectar secreted from Her feet. This is called Bliss. What will happen to that yogi who perpetually dwells in Her Bliss. Vivekacūḍāmaṇī (verse 271 and 277) explains this state. “Desire to run after the society, passion for too much study of scriptures, desire to keep the body in good shape, go away. His mind dies, being constantly fixed on his own Self (the Self within).” What is the final result of śaraṇāgati? There cannot be any final result for śaraṇāgati, as after one surrenders through his mind, ne should not look for results. If one asks for the result of śaraṇāgati, it clearly means that his surrender is not complete. Mind continues to exist for the one who has surrendered. But this mind is pure and devoid of any thought processes. He simply cannot think because he is now Brahman. Vivekacūḍāmaṇī (488) explains his state. “Blessed I am; I have attained the consummation of my life and I am now free from the clutches of transmigration; I am the Essence of Eternal Bliss, I am Infinite...”
Only Her feet are capable of offering this Bliss. If Her feet alone are capable of offering Bliss, it is worthwhile in contemplating what Her Grace can offer to us.
{*Further reading on śaraṇāgati: Reproduced from my book “Essence of Bhagavad Gītā” (chapter XVIII. 64 – 66)
“Listen to My supremely secret words again, the most secretive of all. You are extremely dear to Me, and I shall only say what is beneficial for you. Fix your mind on Me, worship Me and bow down to Me. By doing so you will come to Me alone. I promise you. Resigning all dharma, take refuge in Me alone. I shall absolve you of all your sins. Do not worry.”
This is almost the concluding statement of Kṛṣṇa in Bhagavad Gītā. After having explained to Arjuna, the elaborate steps to attain liberation, Kṛṣṇa conclusively says that surrender unto Him is the best choice for liberation. Kṛṣṇa gives importance to friendship by saying to Arjuna that he is very dear to Him. Both Kṛṣṇa and Arjuna, studied, played and grew together. Though, Kṛṣṇa was moving with many others, He had a special interest in Arjuna, not just because he was a noted warrior, but also because of his ability to understand. Added to these qualities, Arjuna never deviated from the scriptural dictums and always followed the path of virtuousness. It is like the Lord extending His hands to those who are spiritually well advanced. This does not mean that the Lord follows the path of partiality. The Lord takes a special interest on those, who truly seeks Him without the handful of prayers and favours. Such yogis are taken over by the Lord Himself, who ultimately leads them to liberation. Even then, the Lord does not dissolve their karmas. He only tells them the ways and means to dissolve their karmas quickly. Karmas can be dissolved only by one’s experience in this world and not otherwise.
The entire Bhagavad Gita is the Lord’s message to these yogis and not just Arjuna alone. Subsequently, He says that Gita should not be imparted to those who are not interested in pursuing the path of righteousness. When the world is totally immersed in darkness of ignorance, the Lord incarnates and sets the world in the right path; as otherwise, the world would sink deeper and deeper without any plausible redemption. All those, who follow the path of virtuousness, will also get sunk along with the demons. If virtuous men are punished, then the sayings of the Scriptures would be falsified. In order to avert the complete catastrophe, the Lord takes avatars and infuses confidence in the hearts of those virtuous men Kṛṣṇa avatar is purely towards this goal only and obviously, the goal has been totally achieved by the Lord. Towards the closing chapters of Gita, Kṛṣṇa becomes too compassionate. He says to Arjuna and through him to the entire humanity, “You have suffered enough. I do not want you to suffer any longer. I am your Lord. Surrender unto Me by thinking about Me all the time. I will give you liberation. You have come very close to Me. Just a few steps, you will attain Me. Please do not go back.” Even after these compassionate words, one is unwilling to surrender his ego to Him, then, nobody can save him. He will continue to undergo the pains of birth and death repeatedly.
When a person had fallen into a deep pit, one can throw a rope to save him. If he is not willing to take that rope and claim up, what can one think about him? This is the kind of situation, the humanity is in. The Lord says I am giving you the rope to claim up and even promises that he would be taken to safety. Even then, the fallen person is not acting it means that he is resigned to his fate. The Lord says that one should set aside his ego and surrender to Him through one’s mind. He does not even want a person to suffer physically. Just developing the quality of renunciation, through his mind, is more than enough to attain liberation. Sacrifice is the sole essence of Gita. One can perform any actions without intent on the fruits of actions. Nothing is barred and the only requirement is to stay connected consciously with the Lord all the time. If one takes refuge in the Lord, the Lord will take care of his liberation. He will find the ways and means to absolve all his sins, purify him and ultimately makes him one with Himself. After all, the Lord is the embodiment of compassion and love.
Kṛṣṇa once again tells Arjuna not to worry and asks him to surrender in entirety to Him. The Lord also gives a promise that he will be absolved of all his sins and liberated. He says, “Do not get repeatedly entangled with duties that may be either right or wrong. I am above all the scriptural dictums. When you aim to attain Me, dharmas have no significance. Get out of your ego and come to Me is all that I need from you.”
Verse91
पदन्यासक्रीडापरिचयमिवारब्धुमनसः
स्खलन्तस्ते खेलं भवनकलहंसा न जहति।
अतस्तेषां शिक्षां सुभगमणिमञ्जीररणित-
च्छलादाचक्षाणं चरणकमलं चारुचरिते॥
padanyāsakrīḍāparicayamivārabdhumanasaḥ
skhalantaste khelaṁ bhavanakalahaṁsā na jahati |
atasteṣāṁ śikṣāṁ subhagamaṇimañjīraraṇita-
cchalādācakṣāṇaṁ caraṇakamalaṁ cārucarite ||
pada nyāsa krīḍā paricayam – practicing your gait of walking like a sport; iva arabdhu manasaḥ - beginning to practice this (Her walking); skhalantaḥ te khelaṁ - unable to practice Your gait; bhavana kala haṁsaḥ - tender swans in Your Abode; na jahati – do not discontinue; ataḥ - therefore; teṣāṁ śikṣāṁ - those instructions; subhaga maṇi mañjīra raṇita cchalāt – in the guise of auspicious tinkling sound of Her gem studded anklets; ācakṣāṇaṁ iva – seem to declare; caraṇa kamalaṁ - Your lotus feet; cārucarite – Goddess of graceful gait.
“O! Parāśakti (the Goddess of graceful gait), those tender swans in Your palace (Mahākailāsā) never discontinue their practice to walk like You in order to correct their unimpressive method of walking. The tinkling sound from gem studded anklets seems to be giving instructions to those swans (how to walk like You).”
While meditating on Her, it would be better if we meditate on Her feet, as they can be to a certain extent visualized with ease. Hence, great importance is attached to Her feet, which are often compared to lotus flowers for their softness, complexion and beauty. There are several verses in Saundaryalaharī that describe Her lotus feet. There are nāma-s in Lalitā Sahasranāma describing Her walking gait such as nāma 46 is siñjāna-maṇi-mañjīra-maṇḍita-srīpadāmbujā and nāma 47 Marālī-manda-gamanā.
The swans which try to learn Her walking gait are in Mahākailāsā (Lalitā Sahasranāma 578) and not in Cintāmaṇigṛha (Lalitā Sahasranāma 57). Why these swans are reared in Mahākailāsā and not in Cintāmaṇigṛha. In Mahākailāsā, She spends time all alone with Śiva. In Cintāmaṇigṛha She is seated as Rājarājeśvarī, overseeing every aspect of creation and sustenance, which is further discussed at the end of this verse. As Rājarājeśvarī (Lalitā Sahasranāma 684), She does not have time for Herself. But in Mahākailāsā, She is Mahākāmeśa Mahiṣī (Lalitā Sahasranāma 233), the Consort of Śiva. In fact, in Mahākailāsā apart from playing with Śiva, She also plays with these swans known as kalahaṁsa. They are special species of female swans. Kalahaṁsa also refers to Brahman or Paramaśiva. The verse goes to say that in spite of their regular practice, they are unable to catch with Her.
There are two subtle conveyances in this verse.
1. Mahā-kailāsa is the abode of Śiva. This is far away from the existing Kailāsa mountains. In fact, mahā-kailāsa is beyond human comprehension. Śiva has various forms and mahā-kailāsa is the abode of Paramaśiva. Since Lalitāmbikā is always present with Śiva, mahā-kailāsa is referred to as the abode of Lalithāi as well. The orifice (bindu) in sahasrāra is known as mahā-kailāsa. Sahasrāra is beyond the six-cakra-s (mūlādhāra to ājñā) in the human body. Śiva is visualised here in the form of a bindu (dot). Since She conjoins Śiva here in Her subtlest form, it is also referred as Her abode. The swans refer to haṁsa mantra (ajapa – no japa stage). Generally haṁsa-s are referred to mind. The swans in Mahā-kailāsa represent purified mind and hence they are known as kalahaṁsa-s. Kalahaṁsa means Brahman without any attributes or Nirguṇa Brahman. When She is in Cintāmaṇigṛha, She becomes Saguṇa Brahman or Brahman with attributes. When this verse talks about kalahaṁsa-s, naturally the verse describes Her as Mahākāmeśa Mahiṣī.
2. Let us look at this verse again:
padanyāsakrīḍāparicayamivārabdhumanasaḥ
skhalantaste khelaṁ bhavanakalahaṁsā na jahati |
atasteṣāṁ śikṣāṁ subhagamaṇimañjīraraṇita-
cchalādācakṣāṇaṁ caraṇakamalaṁ cārucarite ||
Words in red can be compiled this way.
1. pada; 2. nyāsa; 3. krīḍa; 4. Paricaya; 5. Bhavana; 6. kalahaṁsa.
All these six words are interpreted by Kāmeśvara Sūri on the lines of Āgama.
1. pada refers to the fourteen worlds; 2. Nyāsa refers to creation; 3. krīḍa refers to sustenance; 4. Paricaya refers to dissolution; 5. Bhavana refers to Śri Cakra; 6. kalahaṁsa refers to several śakti-s in Śri Cakra.
If we arrange these words, it gives to the following revelation.
Lalitāmbikā rules the entire universe (fourteen worlds) by taking care of creation, sustenance and dissolution by being seated in Śri Cakra and acting through different āvaraṇa devi-s. This clearly establishes Her Supremacy, even in Āgama-s.
Verse92
गतास्ते मञ्चत्वं द्रुहिणहरिरुद्रेश्वरभृतः
शिवः स्वच्छच्छायाघटितकपटप्रच्छदपटः।
त्वदीयानां भासां प्रतिफलनरागारूणतया
शरीरी शृङ्गारो रस इव दृशां दोग्धि कुतुकम्॥
gatāste mañcatvaṁ druhiṇaharirudreśvarabhṛtaḥ
śivaḥ svacchacchāyāghaṭitakapaṭapracchadapaṭaḥ |
tvadīyānāṁ bhāsāṁ pratiphalanarāgārūṇatayā
śarīrī śṛṅgāro rasa iva dṛśāṁ dogdhi kutukam ||
gatāḥ te mañcatvaṁ - (they) have taken the position of legs of your throne; druhiṇa hari rudra īśvara bhṛtaḥ - Brahmā, Viṣṇu, Rudra, Īśvara as Your servants; śivaḥ - Śiva; svaccha chāyā ghaṭita kapaṭa pracchada paṭaḥ - who is like crystal, formed the seat; tvadīyānāṁ bhāsāṁ - Your splendour; pratiphalana rāga arūṇatayā – reflecting (Your) colour of dawn; śarīrī śṛṅgāra rasa iva – becoming embodiment of romantic emotions; dṛśāṁ - (Your) eyes; dogdhi kutukam – cause happiness.
“Brahmā, Viṣṇu, Rudra and Īśvara form four legs of your throne and Śiva who is like pure crystal form the seat for You to sit and He reflects Your deep red complexion. This vision cases romantic ideas (in your mind) and makes You happy.”
Gross meaning of this verse is that She sits on Brahmā, Viṣṇu, Rudra, Īśvara and Śiva who take care of the five primary activities of Brahman, which is explained below. She is overall in charge of these five aspects of Brahman, which is discussed in Lalitā Sahasranāma 250 Pañca-brahma-svarūpiṇī.
There are three aspects in this verse. The first part can be interpreted on the basis of Lalitā Sahasranāma 249, Pañca-pretāsanāsīnā, which is explained like this: She is sitting on a throne held by five corpses. These five corpses are Brahma, Viṣṇu, Rudra, Mahādeva and Sadāśiva. Brahma looks after creation, Viṣṇu looks after sustenance, Rudra causes death, Mahādeva conceals the dissolved universe (tirodhāna) and Sadāśiva again re-creates the universe (anugraha). It is said that these five Lords cannot function without their Śaktī-s or consorts. Commentators refer to the consorts of these five Gods and without them it is said that these Gods cannot perform their duties. This nāma should also be read with another Lalitā Sahasranāma 947, Pañca-preta-mañcādhi-śāyinī, which is explained from the philosophical point of view thus: The other way of looking at this nāma is to resolve on the basis that without kinetic energy, the predominant static energy does not become functional. In other words, Śiva cannot become functional head of the universe, unless ably aided by His consort Lalitāmbikā, the able dynamic energy, the energy created by Śiva Himself. Tantra loka (IV.6) says, “Only by the union with Śaktī, subtle Śiva is known. She is the ultimate unified Śaktī, the Parameśvarī, the very Self of Brahma, Viṣṇu, and Īśā.” The functional heads become ineffective (dead) without the presence of divine energy infused into them by Her. The five cadavers refer to a stage where the superior functional heads turn into corpses in the absence of energy infused by Her, which decisively and authoritatively confirms Her Bramanic status.
Now, the second part of the verse conveys two aspects. One is about the complexion of Śiva and Śakti and another is about śṛṅgārarasa. When we refer Śiva in this verse, it refers to Paramaśiva, in whom She is inherent.
Complexion of Paramaśiva and Parāśakti is discussed in Lalitā Sahasranāma 796, Kāmarūpiṇī. Kāma means Śiva. She is in the form of Śiva. They are not different. They have everything in common, except the complexion. Śiva is crystal white and She is dark red. Both of them sitting together appear like rising sun (Her red complexion is transfused with the colourless and translucent complexion of Śiva appearing like the rising sun. The dark red colour gets diffused making it appear as orange colour).
Śṛṅgārarasa used in this verse is interpreted in Lalitā Sahasranāma 376 is Śṛṅgāra-rasa- saṁpūrṇā which says that Lalitāmbikā is an embodiment of extracts (rasa) of finer things in life. There are said to be eight to ten types of rasa-s, though only nine types of rasa-s are generally mentioned. These ten rasa-s are love (śṛṅgāra), heroism, disgust, anger, mirth, fear, pity, amazement, tranquillity and warmth. Saundarya Laharī (verse 51) refers to eight types of rasa-s that She exhibits at different times. She exhibits the essence of love with Śiva, heroism while destroying evils, disgust while dealing with ignorant, fear on seeing the snakes on the person of Śiva, anger with goddess Gaṅgā (as Śiva holds her in His hair), amazement on seeing Śiva’s third eye, warmth while being with Her true devotees and lāsya rasa (expressing emotions as if dancing) while looking at Her attendants. This nāma talks about the essence of love that She exhibits while being with Śiva, all alone. The love between Śiva and Śaktī is beautifully described in various scriptures. The essence of love or śṛṅgāra-rasa is the cause for other rasa-s. Though these narrations go well while visualizing Her form, Her Absolute form is beyond all these qualities and attributes.
As we move towards the end of Saundaryalaharī, She is described either as Brahman or as the functional head of Paramaśiva.
Verse93
अराला केशेषु प्रकृतिसरला मन्दहसिते
शिरीषाभा चित्ते दृषदुपलशोभा कुचतटे।
भृशं तन्वी मध्ये पृथुरुरसिजारोहविषये
जगत्त्रातुं शम्भोर्जयति करुणा काचिदरुणा॥
arālā keśeṣu prakṛtisaralā mandahasite
śirīṣābhā citte dṛṣadupalaśobhā kucataṭe |
bhṛśaṁ tanvī madhye pṛthururasijārohaviṣaye
jagattrātuṁ śambhorjayati karuṇā kācidaruṇā ||
arālā keśeṣu – curly hair; prakṛti saralā – naturally beautiful; manda hasite – with smile; śirīṣābhā cite – mind like the flowers of fever tree; dṛṣat upala śobhā kuca taṭe – bosoms as hard as grinding stone (mash stone); bhṛśaṁ tanvī madhye – extremely slender waist; pṛthurḥ urasija āroha viṣaye – broad and expansive bosoms and derriere; jagat trātuṁ - to sustain the universe; śambhoḥ jayati karuṇā – the supreme compassion of Śiva; kācit aruṇā – indescribable redness.
“O! Parāśakti! You have naturally beautiful and curly hair and natural mile. Your mind is like the flowers fever tree. Your hard bosoms are broad and expansive and so is Your derriere, whose complexion are in describable redness They are due to the supreme compassion of Śiva to sustain this universe.”
As we are moving towards end of Saundaryalaharī, emphasis is given to Śiva in this verse. This verse also goes to prove that Śiva is Supreme. He is Prakāśa, the Self-illuminating Light of the universe and His Light is made realizable by His Power known as Śakti, who is known as Vimarśa, the svabhāva of Śiva. Svabhāva can be explained in two ways. Contextually it means the inherent nature of Śiva. That is why, Lalitā Sahasranāma (53) adores Her as Śiva which is explained thus:
“There is no difference between Śiva and Śaktī; hence she is called as Śiva. Śiva also means auspiciousness. She is the embodiment of auspiciousness. She is the icchā form of Śiva. There are three types of śakti-s – icchā (desire), jñāna (knowledge) and kriyā (action). Since Śiva is the Brahman and as such He does not have any desires. But His icchā form is reflected in the form Lalitai. Here desire means desire to self-realization. “Yatā Shivā –tatā Devi; Yatā Devi- tatā Shivā” is the saying. Wherever Śiva is, there will be Śaktī and wherever Śaktī is, there will be Śiva. That is why it is said there is no difference between Śiva and Śaktī. Elsewhere it is said that Pārvatī and Parameśvara cannot be separated from each other. This is compared to a word, which cannot be separated from its meaning. They are considered as father and mother of the universe. Scriptures say that there is no difference between Umā (Śaktī) and Śankarā (Śiva). Śankarī is the consort of Śiva and is known as Śiva - Śankarī. There are two important points mentioned here. One is that, Lalitai is in no way different from Śiva. Both Śiva and Śaktī are in a single form only. Only out of ignorance, we worship them as two separate individuals. Secondly, assuming that we continue to worship Her individual form that has been described in the previous verses, still we get all auspicious things.”
Lalitā Sahasranāma 999 Śiva-śakty-aikya-rūpiṇī talks about their unified existence.
The alternate explanation of svabhāva is about the doctrine that the universe was produced and is sustained by the natural and necessary action of substances according to their inherent properties. In other words, this could mean Prakṛti, the original source of creation. She is only the source and not the cause of creation. Cause of creation is Śiva. Hence, this verse praises Him and says that Śiva has created the universe through Her out of compassion for the beings. Hence is She is worshiped as Divine Mother or Supreme Mother. When we contemplate Her in a placid mind, She will certainly manifest.
The description of Her body parts conveys Śiva’s compassion and Her motherly qualities. The last line of the verse conveys the nature of Śiva’s compassion. Compassion is always described as red. This is explained in the second dhyāna verse of Lalitā Sahasranāma, which says, “aruṇāṃkaruṇā-taraṃgitākṣīṃ” (aruṇām – like rising sun, the colour of the sun at dawn which is red; karuṇa – compassion; tarangitākṣīm – waves from Her eyes; Waves of compassion emanating from Her eyes, like waves continuously.”
Verse94
कलङ्कः कस्तूरी रजनिकरबिम्बं जलमयं
कलाभिः कर्पूरैर्मकतकरण्डं निबिडितम्।
अतस्त्वद्भोगेन प्रतिदिनमिदं रिक्तकुहरं
विधिर्भूयो भूयो निबिडयति नूनं तव कृते॥
kalaṅkaḥ kastūrī rajanikarabimbaṁ jalamayaṁ
kalābhiḥ karpūrairmakatakaraṇḍaṁ nibiḍitam |
atastvadbhogena pratidinamidaṁ riktakuharaṁ
vidhirbhūyo bhūyo nibiḍayati nūnaṁ tava kṛte ||
kalaṅkaḥ - dark spot (in the moon); kastūrī – musk; rajani kara bimbaṁ - rays of the moon in the night; jalamayaṁ - watery; kalābhiḥ karpūraiḥ makata karaṇḍaṁ - (rays of the moon are) edible camphor in an emerald cup; nibiḍitam – full to the brim; ataḥ tvat bhogena – therefore, for Your enjoyment; pratidinam idaṁ - like this every day; rikta kuharaṁ - becoming emptied; vidhiḥ - Brahmā; bhūyaḥ bhūyaḥ - again and again (repeatedly); nibiḍayati nūnaṁ - surely fills it up; tava kṛte – for Your sake.
“The dark portion that is visible to us is musk. The moon’s watery orbit is the emerald cup. Rays of the moon are the edible camphor in the emerald cup that is filled to its brim. When the cup becomes empty by Your usage, Brahmā repeatedly fills the cup for Your sake.”
There are two types of interpretations possible for this verse. Moon’s disc is compared to a emerald cup, which is filled with the water sourced from the moon. This water is mixed with edible camphor and Parāśakti takes bath in that cup. As and when the cup is emptied, Brahmā fills the cup with water and adds musk and camphor. The moon shines only in the night and by referring to Her bath during the presence of moon, it means that She should be worshiped in the night. Brahmā filling up water for Her next bath means, dawn of the day.
But there appears to be a more pronounced subtle meaning. During full moon days (paurṇamāsa), moon is opposite to the sun with all the kalā-s. Kalā means a digit of the moon. Moon has sixteen digits and each of these digits have a specific name ruled by sixteen devi-s. However, these devi-s do not represent fifteen tithi nityā devī-s discussed in the eighth āvaraṇa, who are worshiped outside the innermost triangle of Śri Cakra. These sixteen kalā are invoked while consecrating viśeṣārgya at the commencement of navāvarṇa pūjā. These sixteen kalā devi-s are Amṛitā, Mānadā, Pūṣā,Tuṣiṭi, Puṣṭi, Rati, Dhṛiti, Śaśinī, Candrikā, Kānti, Jyotsnā, Śrī, Prīti, Aṅgadā, Pūrṇā and Pūrṇāmṛitā. These sixteen kalā devi-s represent sixteen vowels of Sanskrit. (Further reading: Eighth āvaraṇa)
She is seated in the middle of the moon and Lalitā Sahasranāma 240 says, Candra-maṇḍala-madhyagā, which means that She is in the middle of lunar orbit. But the subtle conveyance of this nāma is different and is given below*. At the time of amāvāsyā (new moon day), She becomes one with the sun. Lalitā Sahasranāma 275 says Bhānu-maṇḍala-madhyastā, which means that She in the middle of the orbit of the sun. She is not alone here; She is with Śiva, where the union between Śiva and Śakti takes place (Lalitā Sahasranāma 999 Śiva-śakty-aikya-rūpiṇī). Chāndogya Upaniṣad (I.vi.6) says, that the Self effulgent Brahman resides in the midst of the sun. A question may arise as to why this cannot be explained as Parāśakti. This argument can be negated on two counts. Upaniṣad while describing this uses two words that describe masculinity. The first word is puruṣaḥ and the other word is śmaśru. Puruṣa generally means a man and to substantiate this, the Upaniṣad uses another word śmaśru, which means beard. Both of them refer masculine characteristics. Further, Śivasahasranāma 64 says, ‘sūryāya namaḥ’ which means that He is in the form of the sun. Śivānandalaharī (verse 58) describes Śiva as ‘koṭisūryaprabhaḥ’, which means that He shines infinite times powerful than the sun. Kaṭha Upaniṣad (II.ii.15) explains this further. The verse says,
na tatra sūryo bhāti na candratārakaṃ
nemā vidyuto bhānti kutoyamagniḥ
tameva bhāntamanubhāti sarvaṃ
tasya bhāsā sarvamidaṃ vibhāti|”
”न तत्र सूर्यो भाति न चन्द्रतारकं
नेमा विद्युतो भान्ति कुतोयमग्निः।
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति॥
This means, “in the presence of Brahman, the sun does not shine, nor do the moon and stars, nor does lightning, let alone this fire. When Brahman shines, everything follows. By Its light, all these are lighted.” Going by these citations, it can be conclusively proved that Śiva is the sun; sun is only a miniscule of Śiva. Hence Śiva Sūtra-s describe Śiva as Prakāśa (the Supreme Light with which everything else is known).
When She is with Śiva during new moon day, She is infused with energy by Śiva. Śakti is not a separate entity but the Supreme Power of Śiva (svātantrya śakti). After emerging from this holy union, every kalā is added during śuklapakṣa (waxing moon) and on the full moon day, She is complete with all the sixteen kalā-s. It is also said that during the waxing period of the moon, all gods and goddesses worship Her. It is also said that if She is worshiped during the waxing period of the moon, all types of auspiciousness will be showered on the worshipers. This subtly conveys that worshiping Her during śuklapakṣa gives more benefits. This is more or less in agreement with Lalitā Sahasranāma 610, Pratipan-mukhya-rākānta-tithi-maṇḍala-pujitā**. Therefore, it is said that during waning period of the moon, She sheds one kalā everyday and by the time She unites with Śiva, She is without any of Her sixteen kalā-s. Therefore, a devotee should mentally worship Her during this period instead of performing external worship. After shedding all the kalā-s, She unites with Śiva on new moon day (amāvāsyā) and goes to back to Her Royal Court as Rājarājārcitā (Lalitā Sahasranāma 305) and Rājarājeśvarī (Lalitā Sahasranāma 684), fully energised, as Her source of energy is only Śiva.
Therefore, according to this verse one has to worship Her with all the rituals during waning period and meditate on Her during waxing period of the moon. Further, out of the sixteen kalā-s discussed above, Pūrṇāmṛitā is considered as the invisible kalā. The first fifteen kalā-s form Pañcadaśī mantra and when the sixteenth kalā is also added, all the sixteen kalā-s form the Ṣoḍaśī mantra. Therefore, it would be wise to recite Pañcadaśī mantra during full moon days and recite Ṣoḍaśī mantra during new moon days.
* Candra-maṇḍala refers to the sahasrāra. She is in the middle of the sahasrāra. In the middle of the crown cakra there is an orifice called bindu. She is in the form of this bindu. In fact, in ritual worship of Śrī Cakra, this bindu is the focal point where She is worshipped. The Candra-maṇḍala itself is Śrī Cakra. The moon has sixteen kalā-s and on the full moon day, She is said to be in the form of moon with all the sixteen kalā-s. Reciting Lalitā Sahasranāma on full moon days will bring in all auspiciousness. Śiva is said to reside in the head of agni (fire) and Śaktī is said to reside in the head of the moon and together they sustain this universe (it means that the universe is being sustained by fire and moon referring to Śiva and Śaktī.) This leads to the conclusion that Candra-maṇḍala is Śrī Cakra Itself.
** Pratipad means the first lunar day and rākā means the full moon. In Śrī Cakra, She is surrounded by fifteen tithi nitya devi-s, five on each side of the inner most triangle. The bindu, the central point of Śrī Cakra, where Śaktī is sitting on the lap of Śiva is covered by this inner most triangle. Each of the lunar day is represented by one tithi nitya devi. In Śrī vidyā cult, all these deities are worshipped during ritual worship of Śrī Cakra. Lalitāmbikā is worshipped as mahā-nitya. This interpretation is as per tantra śāstrā-s. Tithi maṇḍala is also referred to in Veda-s, which mentions fifteen names representing fifteen lunar days or tithi-s of waxing moon. In addition to the names of the fifteen deities, Veda-s also refer to one more deity by name Sadā (meaning perpetually) which is known as the 16th kalā of moon. Moon has sixteen kalā-s. Each kalā is represented by a goddess beginning with Amṛtā and ending with Pūrṇāmṛtā and their names are prefixed with each vowel (there are sixteen vowels in Sanskrit).
Verse95
पुरारातेरन्तःपुरमसि ततस्त्वच्चरणयोः
सपर्यामर्यादा तरलकरणानामसुलभा।
तथा ह्योते नीताः शतमखमुखाः सिद्धिमतुलां
तव द्वारोपान्तस्थितिभिरणिमाद्याभिरमराः॥
purārāterantaḥpuramasi tatastvaccaraṇayoḥ
saparyāmaryādā taralakaraṇānāmasulabhā |
tathā hyote nītāḥ śatamakhamukhāḥ siddhimatulāṁ
tava dvāropāntasthitibhiraṇimādyābhiramarāḥ ||
purārāteḥ antaḥ puram asi – You, the Consort of Śiva, living in the interior of the palace of Śiva, the destroyer of (three) cities; tataḥ - therefore; tvat caraṇayoḥ - Your feet; saparyā maryādā – (having) the right of worshiping; tarala karaṇānām – those with unsteady sensory faculties; asulabhā – difficult to attain; tathāhi – justifiably (in this manner); śatamakha mukhāḥ ete amarāḥ - chief of gods like Indra (who performed more than hundred sacrifices); siddhim atulāṁ - unparalleled supernatural powers; tava – Yours; dvāropānta sthitibhiḥ; remaining as gatekeepers (of Your Abode); aṇimādyābhiḥ nītāḥ - remaining with Aṇimā and other siddhi devi-s.
“You, the Consort of Śiva, who destroyed cities, live in an interior place (reserved for women only) of Śiva’s palace. Therefore, those have not controlled their sensory organs cannot worship Your lotus feet. Hence, Indra and other gods (though they have attained all supernatural powers) guard Your gates as gatekeepers along with Aṇimā and other sidddhi devi-s (who control supernatural powers).”
The verse says that those who do not excise control over their senses do not become eligible to worship Her feet. Indriya-s are called senses comprising five organs of perception and five organs of action. Indriya also means the mighty force of Indra, the chief of all gods and goddesses. Even for worshiping Her sacred feet, one needs to dissociate his mind with indirya-s, what is needed to worship Her full form is left to our imagination. Mind is the factor that controls indriya-s and liberation also happens only through mind. Hence mind is to be purified before entering the final stages of spiritual pursuit. The first symptom of purification is visible in the form of experiencing Bliss. Indra and other gods could not control their senses and hence they are stopped at the gates of Her Abode by siddhi devi-s. As we know, siddhi devi-s guard Her palace by remaining in the outermost wall (of the first āvaraṇa) of Śri Cakra. Since Indra and other gods do not have control over their senses, śakti-s of the first āvaraṇa stop Indra and other gods at the outer gates of Śri Cakra. Aṇimā and other siddhi devi-s guard the four gates of Śri Cakra and this has already been explained in the articles Journey to Śri Cakra Part 8 and Journey to Śri Cakra Part 9. They evaluate a person’s depth of devotion and love for Her and based upon their merits, siddhi devi-s allow them to enter into Śri Cakra.
When a person meditates on Her, depending upon the intensity and sincerity of meditation, supernatural powers are conferred on the aspirant (aspirant here means the one who aspires for liberation; till he reaches the state of jīvanmukta, he continues to remain only as an aspirant). When true seekers get these siddhi-s (aṣṭama-siddhi-s), many of them get themselves entangled with these aṣṭama-siddhi-s and do not continue their efforts to attain liberation, as is the case with Indra and other gods. After attaining supernatural powers from Her, (She is adored as Siddheśvarī and Siddhamātā in Lalitā Sahasranāma 471 and 473) they forget Her and with the help of these powers and get engrossed in sensory pleasures. Such types of devotees are not allowed inside Śri Cakra by Aṇimā and other śakti-s who guard the extreme outer wall of the first āvaraṇa of Śri Cakra. This means that such persons who are afflicted with sensory pleasures are not even allowed to enter into the first compound of Śri Cakra. The subtle conveyance is that they are not allowed to worship Lalitāmbikā and even if they worship Her, She will not even take notice of their worship and their worship become futile. Sage Patañjali says in his Yoga Sūtra (IV.1) clearly explains this. He says, “Success in samādhi or success in liberation or attainment is due to birth, food, mantra and self-control.
There is also another subtle conveyance in this verse and this can be interpreted on the lines of Lalitā Sahasranāma 870 and 871, which is summarised below.
Kṛṣṇa explains the concept of looking within exhaustively in Bhagavad Gīta Chapter VI consisting of 47 verses and a gist of which is reproduced here as explained by Swami Chinmayananda. Karma yoga practiced without regard to the fruits of actions, form an external aid to better meditation. The process by which lower is brought under the direct management and discipline of the higher are all together called spiritual techniques. No Guru can take the responsibility; no scripture can promise this redemption; no altar can, with its divine blessing make the lower the higher. The lower mist necessarily be trained slowly and steadily to accept and under the influence of the discipline of the higher. When a seeker has come in his life to the state explained as yogārūdāḥ, and when in that state of equipoise, the mind is held steadfast in the contemplation of the Supreme, the self-controlled one, in all serenity is capable of maintaining his consistency on meditation in all circumstances, favourable and adverse, at all levels of his personality. In the right understanding of his own self and the resulting realisation of his own Self, he becomes Self everywhere. To him, who has realised himself to be Self which is all-pervading, the entire universe becomes his own Self, and therefore, his relationship with every other part of the universe is equal and the same. For this the seeker should try to withdraw himself from his mental and physical preoccupations.
Kaṭha Upaniṣad (II.i.2) also explains this. “Immature people run after external objects and they invariably get caught in the widespread net of death. Wise people, however, know where true immortality is. That is why they reject everything in this world, knowing that these things are short lived.” She is very difficult to attain for those who are not able to look within. Mind is the prime factor to look within. Unless senses are controlled, it is difficult to control the mind. This nāma says that She cannot be attained only by external means
Verse96
कलत्रं वैधात्रं कतिकति भजन्ते न कवयः
श्रियो देव्याः को वा न भवति पतिः कैरपि धनैः।
महादेवं हित्वा तव सति सतीनामचरमे
कुचाभ्यामासङ्गः कुरवकतरोरप्यसुलभः॥
kalatraṁ vaidhātraṁ katikati bhajante na kavayaḥ
śriyo devyāḥ ko vā na bhavati patiḥ kairapi dhanaiḥ |
mahādevaṁ hitvā tava sati satīnāmacarame
kucābhyāmāsaṅgaḥ kuravakatarorapyasulabhaḥ ||
kalatraṁ vaidhātraṁ - wife of Brahmā (goddess Sarasvatī); katikati kavayaḥ - innumerable poets; bhajante na – not adored; śriyo devyāḥ - goddess Lakṣmī; ko vā na bhavati patiḥ - who have not attained Her (Lakṣmī); kairapi dhanaiḥ - with a little wealth; mahādevaṁ hitvā – except Śiva; tava – Your (Parāśakti); sati (satī ) – faithful wife; satīnāma carame – foremost amongst chaste women; kucābhyām āsaṅgaḥ - contacting with your bosoms; kuravaka taroḥ api asulabhaḥ - difficult even for henna tree (lawsonia inermis ).
“Innumerable poets have attained goddess Sarasvatī. Similarly those with a little wealth court goddess Lakṣmī. But You, foremost amongst the chaste women cannot be touched, even by henna tree.”
This verse does not undermine the other two goddesses Sarasvatī, the goddess of knowledge and Lakṣmī, the goddess of wealth. Śaṁkarācārya says that anyone can get the grace of these two goddesses, by proper learning and hard work. But attaining the Grace of Parāśakti is difficult for all of us, except Śiva, who alone can be close to Her. She never allows anyone near Her, except Her Consort Śiva. Śiva is not only Her Consort, but also Her Creator.
A person who studies well and is capable of composing verses is said to have the grace of goddesses Sarasvatī, which is also known as Sarasvatī kaṭākṣa (kaṭākṣa - grace through side glance). Similar is the case with Lakṣmī. Those who earn wealth through proper means is said to have attained Lakṣmī kaṭākṣa. The verse says that those who have attained the grace of Sarasvatī and Lakṣmī said to have courted with them in the sense that these fortunate ones are blessed by them. This is said so because knowledge itself is considered as Sarasvatī and wealth is considered as Lakṣmī. For a wealthy person, Lakṣmī is at his home and this blessing by Lakṣmī is called as courting and attaining, by Śaṁkarācārya.
When Sarasvatī and Lakṣmī are considered so, why such a reference is not made to Parāśakti? The first thing that comes to our mind is Kaṭākṣa-kiṅkarī-bhūta-kamalā-koṭi-sevitā (Lalitā Sahasranāma 590, which is explained thus: “By Her mere glance She is attended by millions of Lakṣmī-s, the Goddess of wealth. If Lakṣmī glances at a person his richness grows. This nāma says that Lalitāmbikā is attended to by countless number of Lakṣmī-s, signifying Her incomprehensible nature of wealth and prosperity.” This means that Parāśakti is the source of both Sarasvatī and Lakṣmī and if Parāśakti worshiped, there is no need worship other goddesses.
Secondly, Parāśakti is “mokṣadhārini”, which means She is capable of giving Liberation, which is the ultimate aim of anyone in this life. Mokṣa is the last of the four puruṣārtha-s and this is explained in Lalitā Sahasranāma 291, Puruṣārtha-pradā which says, “Puruṣārtha is the fourfold values of human life. They are dharma (righteousness or virtues), artha (wish or purpose), kāma (desires and pleasures) and mokṣa (the liberation). It is clear that the ancient scriptures do not prohibit these great human values. What they say is not to get attached to them. On many occasions this concept is misquoted. She is the giver of this puruṣārtha. There is another interpretation. Puruṣā means Śiva (Śaktī is prakṛti), artha means salvation and prada means giver. Śiva gives salvation through Śaktī. The importance of Śaktī is emphasized or probably the interdependence of Śiva and Śaktī is cited through this nāma.”
Even while worshiping Her, no one even touches Her lotus feet. Even gods like Brahmā, etc only wear the dust that is under Her feet for performing their duties perfectly. This is explained in Saundaryalaharī (verse 2). “By collecting these dust particles, Brahmā creates fourteen worlds (seven upper and seven lower), Viṣṇu sustains the universe and Śiva causes death and destruction. Dust particles can also be explained as infinite individual souls, the cause for all that exists in the universe. Without soul a body cannot exist. Therefore, it is implied that these three God heads create, sustain and dissolve the beings by collecting the souls from Her feet.”
Since, we have virtually reached the end Saundaryalaharī, more information is required at this point to enumerate Her role in liberation. Śiva’s power is incomparable and is supreme. But Śiva does not act on His own. In order to effectively coordinate different activities of the universe, Śiva carved out His Powers and created a separate abstraction, called Śakti. Therefore, Śakti is not a different entity in existence, but the Supreme Power of Śiva. The independent power of Śiva is known as Svātantrya Śakti, also known as Parāśakti. Parāśakti means Supreme Power. How Śiva carved out His Power and transferred to Her is the question now. Śiva has five energies - cit śakti (Consciousness), ānanda śakti (Bliss), icchā śakti (Divine Will), jñāna śakti (Divine knowledge) and kriya śakti (Divine action). Śiva transferred all these five śakti-s to Her and when She holds all the independent and exclusive powers of Śiva, She is known as Parāśakti, also known as Pratibhā (creative activity of Consciousness) Another question that needs to be answered at this point is, why we should worship Her, when Śiva is Her Creator, the Ultimate Reality, from whom the whole universe originated. Śiva is Prakāśa (Supreme Consciousness), the Supreme Light and She is Vimarśa (awareness of Prakāśa) and only through Her, everything else is made known. Thus, Śiva and Śakti are inseparable in worldly process. But, cessation of transmigration happens only if one merges with Śiva and Śakti plays a crucial role in liberating person. When Her worship transforms into Love for Her, She imparts knowledge about Śiva to that yogi (Lalitā Sahasranāma 727 - Śiva-jñāna-pradāyinī) and makes this yogi to merge with Śiva.
Hence, Śaṁkarācārya has chosen to describe Her as the One, who cannot be attained that easily, mainly because of two reasons. First, She is the Power of Śiva and secondly, She is Kaivalyapada-dāyinī (Lalitā Sahasranāma 625).
Further reading: Kaivalya is the final stage of life of a living being. Nobody is there with that being during that time. He is all alone without any help around and he has to achieve on his own. This is the final stage of one’s evolution. The soul is about to leave its present body and getting ready to merge with the Brahman. Kaivalya is liberation or salvation and hence it is called the final stage. This final stage can be reached in two ways. One is the mundane stage associated with desires and attachments where soul gets ready for rebirth. The other stage is the stage of samādi, where the soul gets ready for its union with the Brahman not to be born again. This is kaivalya. Lalitāmbikā is the giver of this stage.
Pada means four types of consciousness. They are sālokya, sarūpa, samībha and sāyujya. Beyond this is kaivalya. Sālokya is the stage where one performs ritual worship, worshipping idols or portraits of gods. In sarūpa he leaves idol worship and does not differentiate himself from god. In samībha he goes near the god and in sāyujya stage he merges with god. These are the stages of one’s consciousness that finally lead to kaivalya. One has to progress from one stage to another and this progression happens depending upon the level of spirituality. By being spiritual does not mean one has to be religious. Spirituality transcends religious affinities, though religion forms the foundation of spirituality.
To attain kaivalya stage one has to progress from ritual worship to mental worship (meditation). By making sufficient progress in meditation, one has to search for the Brahman within. Once the Brahman is located and realized within, the practitioner moves to the stage of kaivalya, by detaching himself from worldly affinities by staying connected with his Creator. His soul is now under preparation to merge with Him, for final liberation. Finally, he gets liberated with no further transmigration for that soul.
Verse97
गिरामाहुर्देवीं द्रुहिणगृहिणीमागमविदो
हरेः पत्नीं पद्मं हरसहचरीमद्रितनयाम्।
तुरिया कापि त्वं दुरधिगम निस्सीममहिमा
महामाया विश्वं भ्रमयसि परब्रह्ममहिषि॥
girāmāhurdevīṁ druhiṇagṛhiṇīmāgamavido
hareḥ patnīṁ padmaṁ harasahacarīmadritanayām |
turiyā kāpi tvaṁ duradhigama nissīmamahimā
mahāmāyā viśvaṁ bhramayasi parabrahmamahiṣi ||
girām devīṁ - the goddess of speech, Sarasvatī; druhiṇa gṛhiṇīm – consort of Brahmā (Sarasvatī); āhuḥ - describe You; āgama vidaḥ - knowers of āgama śāstra-s; hareḥ patnīṁ padmaṁ - consort of Hari (Viṣṇu) Lakṣmī; hara saha carīm – Consort of Śiva; adritanayām – daughter of Mountain (Himavat), Pārvatī; turiyā kāpi – the fourth stage of consciousness; tvaṁ - Your; duradhigama niḥsīma mahimā – inscrutable and infinite Glory; mahāmāyā - the great Divine Power of illusion (mahāmāyā is of two types, which is discussed in the interpretation below); viśvaṁ bhramayasi – causing perplexity in the universe; parabrahma mahiṣi – the Consort of Supreme Brahman (Paramaśiva).
“Wise and learned men describe You as Sarasvatī, the Consort of Brahmā and Lakṣmī, the Consort of Viṣṇu and also as the daughter of Himavān, the Consort of Śiva. But, You are the great Divine Power with inscrutable and infinite Glory, the Consort of Supreme Brahman Paramaśiva. You are the fourth stage of Consciousness”
This is one of the bejewelled verses of Saundaryalaharī, which describes the Powers of Śiva and Śakti. It is necessary to understand two words in this verse before we understand the grandeur of this verse.
Parabrahman: Though Vedānta describes Parabrahman without any name, for the sake of realizing His Glory and Grandeur, He is described here as Paramaśiva. Paramaśiva is explained in this article.
Mahāmāyā (Reproduced from Lalitā Sahasranāma 215): Māyā means illusion. She is known as mahā-māyā svarūpinī. The entire universe functions on the basis of māyā or illusion. If She does not cast Her effect of māyā on this world, there will no activity at all. Her spell of māyā makes us to seek the Brahman, Heranother form, Prākaśa Vimarśa Mahā-māyā svarūpinī. Even the sages and saints are no exception to Her spell of māyā. The intensity of māyā is felt depending upon one’s karma. In advaita philosophy (non-dualism) to some thinkers the terms māyā and avidyā mean the same thing. But some advaitins differentiate them and say that māyā is an auxiliary to Īśvarā and avidyā is an auxiliary to soul. The main function of māyā is projection, projecting the Brahman in various shapes and forms. But avidyā can both obscure and project, but covering is the main function of avidyā. According to some, the substrate of avidyā is soul and according to some others, avidyā resides in the Brahman. The root of māyā is mā which means ‘to measure’. The infinite Brahman appears as if measured due to the effect of māyā. The root mā also means, leading to the ideal of illusionary appearance. The word māyā can be split into mā + yā. Then it means that which is not, but appears to be. Māyā is regarded as Śaktī, the attribute of the Brahman. Brahman is essentially without attributes and is known as nirguṇa Brahman. But viewed in relation to māyā, it is saguṇa Brahman or with attributes. Just as a magician conjures up many things by his magical power which he really does not possess, so Brahman with māyā śaktī projects the appearance of the world. As things conjured up by the magician are false, so the projected world is ultimately false. The phenomenal world is mere illusion or māyā. It is in reality non-existent. It appears to exist only because of the external objects that are related in the self, behind the mind. It is nothing but a mere illusory projection of ātman.
According to Trika Philosophy, Mahāmāyā is of two kinds. One is aparā and another is parā. Aparā Mahāmāyā is the state of the aspirant, whose awareness is pure. This aspirant is free from karma and māyā, but he is not free from ego, hence the one who attains this state is called vijñānakalā, the state of no-bliss. Typically speaking, this is the first step towards Self-realization and the one who reaches this state never falls from his existing spiritual level. From this state, the aspirant moves forward to his ultimate goal of liberation on his own. He does not need a preceptor. This is the state of Śuddha Vidyā, where I and This (more emphasis on This than I) are still present because of the presence of ego. If ego is dissolved, he will not take notice of This as there cannot be any difference between Brahman and him (the principle of ahaṁ brahmāsmi). Therefore, this is the stage of transition of the aspirant into that of a yogi (yoking of the self with the Self). Another is Parā Mahāmāyā, where aspirants are realised souls, but still consider the material world different from them. In Aparā Mahāmāyā, only Prakāśa (Śiva) is present without Vimarśa (Śakti). Aparā Mahāmāyā is above māyā and Parā Mahāmāyā is the lowest strata in Suddhavidyā and below this is māyā (illusion and duality). If one falls from Suddha Vidyā, he again enters to the unfathomable pit of māyā. It is also important to understand that all types of māyā are only the Absolute Power of Authority of Śiva, which is also known as His svātantrya śakti. This svātantrya śakti of Śiva is known as Śakti and She is not a separate entity and is part of Śiva. With this brief introduction, we now enter into the discussion part of this verse.
This verse says that She is not just Sarasvatī, Lakṣimī and Pārvatī; but She is the Consort of Parabrahman, Paramaśiva, hence She is adored as Parabrahmamahiṣi. The moment we hear about parabrahmamahiṣi, our thoughts go to Lalitā Sahasranāma 233, mahākāmeśamahiṣī and the next nāma Mahātripurasundarī. Kāñcī Paramācārya has given a detailed interpretation for this verse. In the first place, he says that She is Mahiṣi and not Mahārājñī (Lalitā Sahasranāma 2). He explains the difference between Mahiṣi and Mahārājñī, He says, “Mahiṣi means the chief queen of the king; but Mahārājñī means a queen who rules in her own right. In this verse, She is not addressed Mahārājñī, but as Mahiṣi, which clearly explains that She is the Consort of Paramaśiva and not a Supreme Queen who has absolute power of authority. Therefore, it is authoritatively concluded that She is not the ultimate authority, but Paramaśiva is the ultimate authority of the universe. Yet, She alone is powerful as She is the Svātantrya Śakti of Śiva and nobody has this kind of power of authority except Parabrahmamahiṣi.
Next question that arises in our minds is whether Sarasvatī, Lakṣimī and Pārvatī come under Her control? This can be explained in two different angles. As long as we distinguish between different forms of gods and goddesses, we follow only Dvailta philosophy (dualism). From moving to Advaita from Dvaita probably could take several births. Entering into the path of Advaita is the beginning point of spiritual life. All kinds of external worships fall under Dvaita only. As long as we consider Her different from us, it is only dualistic worship. Non-dualistic contemplation can happen only in the mind. When She is known as Parāśakti, She encompasses every aspect of Brahman.
The other interpretation is based on Lalitā Sahasranāma 614, Sacāmara-ramā-vāṇī-savyadakṣiṇa-sevitā, which says, “Goddess Lakṣmī (Ramā) and Goddess Sarasvatī (Vāṇī) stand by Her side and fan Her. This nāma means that those who contemplate Her get wealth and intelligence without even asking for them.” This can be further explained that every creation comes under Her direct control and supervision. This verse does not in any way undermine other deities, but explicitly says that She alone is the Supreme Authority, simply because, She holds the unique and Absolute Power of Śiva and the entire creation begins from this Power, known as Mahāmāyā or Parāśakti.
The next question that arises in our mind is as to why Śaṁkarācārya chose this specific verse to demystify Parabrahman (who is named as Paramaśiva for the purpose of understanding) and Mahāmāyā in this verse? In the initial verses of Saundaryalaharī, he described about Her various attributes, which enabled us to contemplate Her form well. During the first part of Saundaryalaharī, he described Her gross form and in the next part Ānandalaharī, Śaṁkarācārya dwelt on Ānanda or Bliss, which is Her essential nature. When Śiva is Cit, She is Ānanda, and they are together known as Cidānanda (ultimate reality of both Consciousness and Bliss existing together), which can be compared to Śiva-śakty-aikya-rūpiṇī (Lalitā Sahasranāma 999). Though Cidānanda can be explained differently, the subtle meaning is that Ānanda does not exist as a separate entity, but exists inherently in Cit (Consciousness or Śiva). This is known as Paramaśiva. The subtle conveyance of this verse is, as we progress in our spiritual path, we have to move away from Mahāmāyā to Paramaśiva. Parāśakti can only pave way for liberation, by showering Her Grace on us (Śaktipāta), but the final liberation can be given only by Śiva. When Śakti dissolves into obliviousness, Śiva is realized. In other words, duality of worldly process (māyā) is dissolved, Brahman is realized.
There is yet another conveyance in this verse about the fourth stage of consciousness. There are three states of consciousness, jāgrat, (normal active stage, or stage of awakening) svapna (dream stage) and suṣupti (deep sleep state). Beyond these three normal and mundane levels of consciousness, there are two other stages known as turya and turyātīta. Turya is the fourth stage of consciousness, which is used in this verse. It cannot be experienced automatically. This stage can be attained only through meditation. This stage is not related to any of the three mundane stages. In the waking stage we are associated with consciousness. In the dream stage our mind is associated with our consciousness. In the third stage of dream-less sleep, consciousness has no part to play as the mind at this stage is at rest. But in turya stage, one has to tune his mind to become unaware of consciousness. This can be attained only by practice. In this stage one is neither the Brahman nor his own self. If one is able to advance to the next stage of turyātīta, he merges with the Brahman. If he falls from turya stage, he is again bound by worldly actions and the associated miseries. She exists in the form of turya stage. This state of consciousness is witnessing the consciousness of the other three stages (in the deep sleep, consciousness is inactive). The consciousnesses in the other three stages are subjected to modifications. In this stage, the consciousness alone remains looking up for something Superior that has not been experienced by it so far. Therefore the normal consciousness ceases to exist in this stage. Only when we talk about consciousness, we talk about subject and object. There is no subject and no object and in fact nothing exists. This stage of ‘nothing exists’ leads to the transformation of awareness. This can possibly be interpreted as a seed ready to sprout. The transformed consciousness leads to the single pointed or focused consciousness to know about the Brahman or even ready to merge with it.
Kāñci Paramacāya (Voice of God) in his discourse on this verse said, “Nirguṇa Brahman has no connection with Māyā. In order to take people practicing devotion according to Śākta doctrine, Śaṁkarācārya makes Parabrahman and Mahāmāyā as Divine Couple.” This means that only Brahman exists everywhere and He alone is to be realized. Following Śākta doctrine is only to understand the Supreme Power of Brahman, which is projected as Parāśakti. The idea is that one has to first understand Absolute Power of Brahman, which is termed as Parāśakti. When His Power Parāśakti is realized, it is comparatively easier for all of us to realize Brahman. Kṛṣṇa says in Bhagavad Gītā (VII.25), “Veiled by My Yogamāyā, I am not manifest to all....” which goes to prove that Mahāmāyā is nothing but the Divine Potency or Divine Power of illusion. By His own power, Brahman veils Himself through the effects of Mahāmāyā, making His realization difficult. In the process, we continue with all dualities, ego, pride, arrogance, etc. Those with these inferior qualities continue to remain as transmigratory objects without any hopes for liberation.
Towards the end of Saundaryalaharī, Śaṁkarācārya clearly explains the path of liberation to us. It is up to us assimilate his teachings and move forward towards the goal of Emancipation.
Verse98
कदा काले मातः कथय कलितालक्तकरसं
पिपेयं विद्यार्थीं तव चरणनिर्णेजनजलम्।
प्रकृत्या मूकानामपि च कविताकारणतया
कदा धत्ते वाणीमुखकमलताम्बूलरसताम् ॥
kadā kāle mātaḥ kathaya kalitālaktakarasaṁ
pipeyaṁ vidyārthīṁ tava caraṇanirṇejanajalam |
prakṛtyā mūkānāmapi ca kavitākāraṇatayā
kadā dhatte vāṇīmukhakamalatāmbūlarasatām ||
kadā kāle mātaḥ - when, O! Mother; kalita ālaktaka rasaṁ - mixed with the essence of henna; pipeyaṁ vidyārthīṁ - how will (I, the seeker of knowledge) drink; tava caraṇa nirṇejana jalam – the water that offers ablution to Your feet; prakṛtyā mūkānāmapi ca – the one born as a dumb; kavitā kāraṇatayā – cause of composing verses; kadā dhatte – when will I enjoy; vāṇīmukha kamala tāmbūla rasatām – the flavour betel essence from of Sarasvatī’s lotus mouth.
“O! Divine Mother! I am a spiritual seeker. When I will be able to drink water mixed with henna that is used for washing Your sacred feet, which will make even a born dumb to become a composer of verses? When I will be able to taste the flavour of the essence of betel from Sarasvatī’s mouth?”
This verse can be interpreted in two ways – gross and subtle. Śaṁkarācārya prays to Parāśakti that he needs Her Grace to attain spiritual knowledge. He is already a realized person and in spite of this, he, with all humility seeks Her Grace, that too only for drinking water that is used to for cleaning Her feet. Cleansing Her feet does not mean that Her feet has impurities and needs to be cleansed. Washing Her feet is a sacred ritual, performed during worship. This is done out of love, devotion, reverence and for our satisfaction and happiness. The water that is used for ablution turns into red after running over Her feet and this appears as if henna extract is mixed with this water. The water has attained redness merely because of flowing over Her feet. Several reasons could be attributed to this. One, the water turns red by reflecting Her complexion, which is red. Red always means compassion. Or, water while flowing over Her feet gets blessed by the henna pasted applied on Her feet and this blessing is passed on to this water, which turns red. The important aspect is that Śaṁkarācārya merely asks for a drop of water that has cleansed Her feet and nothing more than this. This clearly explains His humility and humbleness. Self-realized persons never rodomontade, as they do not have ego.
Subtle interpretation refers to samayācāra worship, also known as kaula worship, which is explained in detail in Lalitā Sahasranāma 98 Samayācāra-tatparā. This is about worshiping Her subtlest form Kuṇḍalinī. In maṇipūraka cakra, She is offered arghya and pādya and subtle reference is made to this contemplation. Śaṁkarācārya composed several verses on Her subtlest form Kuṇḍalinī. In the first verse in Bhavānībhjaṅgam (भवानीभ्जङ्गम्), he adores Her Kuṇḍalinī form like this.
षडाधारेपङ्केरुहान्तर्विराजत्
सुषुम्नातरालेऽतितेजोलसन्तीम्।
सुधामण्डलं द्रावयन्तीं पिबन्तीं
सुधमूर्तिमीडे चिदानन्दरूपाम्॥
ṣaḍādhārepaṅkeruhāntarvirājat
suṣumnātarāle'titejolasantīm |
sudhāmaṇḍalaṁ drāvayantīṁ pibantīṁ
sudhamūrtimīḍe cidānandarūpām ||
In this verse he praises Her as the One, who shines in six chakras in the spinal cord. He also says that on reaching sahasrāra (crown chakra) She makes sudhā (nectar) to flow from sahasrāra down the throat. This is also mentioned in Lalitā Sahasranāma-s Sahasrārambujārūḍhā (105) and Sudhāsārabhi-varṣiṇī (106). The followers of samayācāra, (worshipping Her through the cakra-s of Kuṇḍalinī, beginning from mūlādhāra is called samayācāra) Both the planet moon and cit-candra-mandalā (cit means foundational consciousness) at sahasrāra represent Śrī Cakra as both have similar qualities. Both shed nectar. Her lotus feet deemed to shine in the moon region of śrī Cakra. Moon is the master of all medicinal herbs that are said to ooze divine water known as nectar.
With regard to gross interpretation, Śaṁkarācārya says that by merely drinking the water that was used for washing (ablution) Her feet, even a dumb can compose and sing verses in Her praise. There is a true incident that happened (in the year 398 BC) to Mūkakavi (great poet Mūka; mūka means dumb and kavi means a poet). He was a great devotee of Kāmākṣī of Kāñcīpuram. He used to visit Her daily and on one fine day She gave darśan to him and blessed Him with speech. He subsequently became pontiff of Kāñcī mutt. He composed 500 verses in Her praise. In one of the verses (stuti śatakam – verse 11), he says, “She is capable of endowing anyone with divine speech, whose flow is incomparable even to the flow of river Ganges.” With all humility Śaṁkarācārya says that he is still a seeker and wants to get Her Grace to attain liberation. However, it is said that he was an incarnation of Śiva Himself.
Two things are interesting to note in this verse. While washing Her feet, he says that the water that cleanses Her feet turns red. The water turns red on account two reasons. One, Her complexion gets reflected in the water. Secondly, when water passes through Her feet, it attains the colour of henna applied to Her feet. He also conveys that speech too has red colour. That is why he refers to chewing of betel leaves by goddess Sarasvatī. While chewing betel leaves, the mouth turns red.
Verse99
सरस्वत्या लक्ष्म्या विधिहरिसपत्नो विहरते
रतेः पतिव्रत्यं शिथिलयति रम्येण वपुषा।
चिरं जीवन्नेव क्षपितपशुपाशव्यतिकरः
परानन्दभिख्यं रसयति रसं त्वद्भजनवान्॥
sarasvatyā lakṣmyā vidhiharisapatno viharate
rateḥ pativratyaṁ śithilayati ramyeṇa vapuṣā |
ciraṁ jīvanneeva kṣapitapaśupāśavyatikaraḥ
parānandabhikhyaṁ rasayati rasaṁ tvadbhajanavān ||
tvat bhajanavān – Your devotee; sarasvatyā lakṣmyā – in the company of Sarasvatī and Lakṣmī; vidhihari sapatnaḥ; their Consorts Brahmā and Viṣṇu; viharate – take away (for courting); ramyeṇa vapuṣa – (by means of his) handsome body; rateḥ pativratyaṁ śithilayati – destroys the chastity of Rati; ciraṁ jīvanneeva – by remaining as an immortal; kṣapita paśupāśa vyatikaraḥ - freed his soul from the bondage of ignorance; parānanda abhikhyaṁ - splendour of the Supreme Bliss; rasayati rasaṁ - enjoys the essence.
“Your devotee becomes enemy to Brahmā and Viṣṇu, as he takes away their Consorts Sarasvatī and Lakṣmī. By means of his handsome body, he also takes away Rati (the divine damsel). By attaining immortality, he has freed his soul from the bondage of ignorance and perpetually enjoys the essence of Supreme Bliss.”
This verse has only subtle meaning and if this is interpreted on the grosser side, it is absolutely wrong. The man that is referred here is the one who has excelled in samayācāra worship. When he has already merged his individual consciousness with Supreme Consciousness (Śiva), he needs nothing in this material world. By worshiping Her, he has attained everything – supreme spiritual knowledge, enough material wealth and physical fitness. By referring to Sarasvatī and Lakṣmī, Śaṁkarācārya conveys that such a devotee has attained everything that is possible in his living. By referring to Rati, he says that this yogi’s body automatically attains eternal youthfulness. By uniting his jīvātman (the self) with Paramātman (the Self), he becomes a jīvanmukta (liberated while living). He enjoys every minute of his jīvanmukta state, as he always remains in the state of Supreme Bliss. He perpetually remains in the state of Supreme Bliss. Śaṁkarācārya uses the word “parānanda” (the state of spiritual ecstasy or Supreme Bliss).
Jīvanmukta, though liberated completely in this life, continues to exist with his body to exhaust the remnants of his karmic impressions. During this life, he has been rewarded by Her as he had pursued four puruṣārtha-s (puruṣārtha means object of human life), dharma, artha, kāma and mokṣa, in the most rightful manner. Dharma is a way of living without hurting others and following dictums of śāstra-s. It is a way of discharging one’s duty, without hurting others either physically or mentally. Artha is the right way of earning material wealth. He is able to earn wealth better than others, as he has Her Grace. By earning wealth, he gives away his wealth to others, after decently maintaining his family. In other words, he distributes his excess, after saving for his family’s future, for the purpose of charity. This is because, as far as he is concerned, everything is Brahman to him. He cannot see others suffering. He has highest level of philanthropic attitude (Recently Bill Gates, Warren Buffet, etc are living examples). Instead of multiplying his wealth beyond a point, he shares his excessive wealth with needy and derives inexplicable happiness. Kāma means all types of his desires. Desire for spiritual pursuit, desire for maintaining harmony, desire for both mental and physical happiness, etc are classified under kāma. When he has attained everything, he needs nothing to attain. After having fully lived his life, he aspires for mokṣa, the liberation.
This sincere devotee has evolved to this stage by his sheer spiritual practices and deep love for Her. He fully understands that he can be liberated from the pains of transmigration only by the Divine Mother, who is always compassionate. He has moved faster from the mundane stage of his existence to this Blissful state. He fully understands the sayings of Adhyātmarāmāyaṇa (Bālakāṇḍa – verse 51), “Knowing this (you are That or you are Brahman), my devotees attain Me. Those who are devoid of devotion to Me, roll in the abyss of śāstra-s. Theirs is neither knowledge nor emancipation, even through hundreds of transmigration.” (For a Self-realized person, dictums of śāstra-s and procedures do not matter as he is fully aware that reality is Brahman alone.)
How liberation happens? Kaivalya is the final stage of life, of a living being. Nobody is there with that being during that time. He is all alone without any help around and he has to achieve on his own. This is the final stage of one’s evolution. The soul is about to leave its present body and getting ready to merge with the Brahman. Kaivalya is liberation or salvation and hence it is called the final stage. This final stage can be reached in two ways. One is the mundane stage associated with desires and attachments where soul gets ready for rebirth. The other stage is the stage of samādhi, where the soul gets ready for its union with the Brahman not to be born again. This is kaivalya. Parāśakti is the giver of this stage. There are four types of consciousness. They are sālokya, sarūpa, samībha and sāyujya. Beyond this is kaivalya. Sālokya is the stage where one performs ritual worship, worshipping idols or portraits of gods. In sarūpa he leaves idol worship and does not differentiate himself from god. In samībha he goes near the god and in sāyujya stage he merges with god. These are the stages of one’s consciousness that finally lead to kaivalya. One has to progress from one stage to another and this progression happens depending upon the level of spirituality. By being spiritual does not mean that one has to be religious. Spirituality transcends religious affinities, though religion forms the foundation of spirituality. To attain kaivalya stage one has to progress from ritual worship to mental worship (meditation). By making sufficient progress in meditation, one has to search for the Brahman within. Once the Brahman is located and realized within, the practitioner moves to the stage of kaivalya, by detaching himself from worldly affinities by staying connected with his Creator. His soul is now under preparation to merge with Him, for final liberation. Finally, he gets liberated with no further transmigration for that soul.
Similar message is conveyed through Saundaryalaharī (verse 22). “O! Bhavāni! The one who addresses You as Bhavāni seeking your compassion to bestow Your glance on him considering him as Your servant, offered liberation by You instantaneously, even before he could complete the word Bhavāni...”
In a nutshell, this verse (99) conveys the benefits of worshiping Divine Mother. In the highest level of devotion, the difference between Her and yogi is annihilated and they both become one, the state of kaivalya. Just before entering into the state of kaivalya, devotion for Her transforms into love for Her. When the love for Her is intensified, the yogi loses all worldly interests and perpetually stays with Her waiting for Her approval to get liberated.
Verse100
प्रदीपज्वालाभिर्दिवसकरनीराजनविधिः
सुधासुतेश्चन्द्रोपलजललवैरर्घ्यरचना।
स्वकीयैरम्भोभिः सलिलनिधिसौहित्यकरणं
त्वदीयाभिर्वाग्भिस्तव जननि वाचां स्तुतिरियम्॥
pradīpajvālābhirdivasakaranīrājanavidhiḥ
sudhāsuteścandropalajalalavairarghyaracanā |
svakīyairambhobhiḥ salilanidhisauhityakaraṇaṁ
tvadīyābhirvāgbhistava janani vācāṁ stutiriyam ||
pradīpa jvālābhiḥ - with the flames of a lamp; divasakara nīrājana vidhiḥ - offering dīpārādhana to the sun; sudhā suteḥ - generation of nectar of the moon; candropala jalalavaiḥ - droplets of water oozing out of the moonstone; arghya racanā – offering arghya; svakīyaiḥ ambhobhiḥ - its own water; salilanidhi sauhitya karaṇaṁ - satisfying ocean with water oblations; tvadīyābhiḥ vāgbhiḥ - Your own words; tava – Yours; janani – O! Divine Mother; vācāṁ stutiriyam – words of praise.
“O! Divine Mother! These words of praise (entire Saundaryalaharī) appear like offering dīpārādhana to the sun, offering oblations to the moon from the water secreted from moon stone and offering oblations to the ocean with water. All these words (of Saundaryalaharī) are only Your own words.”
This is the last verse of Saundaryalaharī, one of the greatest hymns on Parāśakti ever composed. This would not have been possible without Her Grace. In fact, it is widely believed that Śaṁkarācārya composed these verses in Her direct presence, as otherwise, no one could have described Her qualities so elegantly and meticulously.
The grosser meaning of the verse elucidates the humility of Śaṁkarācārya, the most learned man of the recent times. He not only wrote interpretations to several great holy texts such as Brahma Sūtra and Upaniṣad-s, but also composed several hymns in Her praise. Beyond all these, he established Advaita philosophy and proved beyond doubt, its importance if realizing Brahman. It is a fact that a Self-realized person will never boast of his spiritual status or make others know his spiritual attainment, as there is no necessity for him to do so. On the contrary, those who boast themselves of spiritual realization are not realized persons at all. In the highest stages of spiritual path, ego is completely dissolved. It is only because of the ego, a person identifies himself as different from Her. In spite of being a Self-realized sage, Śaṁkarācārya, with all humility, says to Parāśakti, that it is only Her own words that are used in composing this hymn. Śaṁkarācārya subtly conveys that speech originates from Her. This is confirmed in Lalitā Sahasranāma 640, Vāgadhīśvarī (She is the ruler of speech). Her Absolute form is also called parāvāc form. This parāvāc is primeval stage. The sound in this stage can be called as a seed that has not yet germinated. When the seed begins its germination, the stage is called paśyantī. At this stage the seed has the desire to grow. The stem becomes visible and the seed is set to commence its journey of growth. Though it is known for certain that there is going to be a tree at a future date, one does not know how the tree would be, big or small, fruit bearing or barren etc. When the sapling grows to a certain height, one is able to see its leaves, he will be able to identify what type of tree that would be. This stage is called madhyamā. The sapling further grows to become a tree, when one is able to see its flowers and fruits. He is able to recognize the nature of this seed totally now. The complete form of the tree is known at this stage. This is called vaikharī stage. These three stages originated from the form of the Absolute, the seed in this example. Absolute form is called as parāvāc. Parā mean the highest form or the supreme form and vāc means sound. Parāvāc means the supreme form of sound. From this parā form or the seed form sound germinates, grows and yields words. The result is a full word with meaning. In a human being this parāvāc is said to be in the form of kuṇḍalinī energy posited in mūlādāra cakra or base cakra. From the base cakra, the seed of the sound begins its ascent, reaches manipūraka cakra or navel cakra in the form of paśyantī, moves to anāhat cakra or heart cakra in the form madhyamā and reaches viśuddhi throat cakra as vaikharī where the final cleansing takes place. From the throat cakra the physical form of words are delivered. The vibration of kuṇḍalinī energy is the seed of the sound. When a desire of speech arises, it manifests as Śabda Brahman at mūlādhāra and moves up to take a physical form and delivered through throat cakra in the form of vaikharī. Śabda Brahman is the Brahman in the form of sound. Like universe manifesting from the Brahman, words originate from Śabda Brahman. In reality, these two Brahman are not different. Thus it is proved beyond any doubt that She is the supreme ruler for words.
In addition to these authentic sources, there are several nāma-s in Lalitā Sahasranāma which authentically proves that She is the source of vāc (speech). For example, 350, Vāgvādinī (She prompts speech or She is in the form of speech itself. Goddess Sarasvatī is referred to as the goddess of speech. This nāma could mean that Sarasvatī acquired the control of speech from Her. Nāma 704 is Sarasvatī, which means She is the Goddess of knowledge. What She does as Sarasvatī? Brahman is the embodiment of knowledge. Due to the effect of māyā people are bound by dyads. Sarasvatī is the form that is capable of dispelling the ignorance, the impediment in realizing the Brahman. Bhagavad Gīta (V.15) explains this reality by saying “Knowledge is enveloped in ignorance”. The entire universe is Her manifestation. To understand this, knowledge is required. She is the store house of knowledge and She gives knowledge to those who seek this supreme knowledge. She gives knowledge only to those who are worthy of it. From the sinners, the highest form of knowledge is concealed by ignorance. Real knowledge is of no use for those who do not seek it. The next question is what is real knowledge?
Essence of Advaita is real knowledge. Seeking Her within is real knowledge. Worshiping Her as someone different from us is due to spiritual ignorance and is not the real knowledge that is spoken of in Advaita. . It is duality or dvaita. Dyads and triads do not lead to liberation. They are like a rope appearing as a snake in the darkness. When a rope appears likes a snake, there are two things happen one after another. One is the suppression of reality and secondly it is the deceptive projection. What is not there is wrongly projected, as if it is there. The individual soul has the Supreme Self within. Supreme Self is called as individual soul, because the Prakāśa of Śiva is veiled by Her in the form of māyā. The soul is within and when we need to remove this māyā, we have to look within. When we begin to look within, we first understand and realize Her. Out of compassion and in appreciation of our sincere efforts to know the Self, She removes the veil of māyā and once the veil of māyā is removed, there we realize Prakāśa of Śiva, the Supreme Self. She is in the form of māyā and only if She is properly understood and realized, Supreme Self cannot be realized. She alone can make Self-realization possible. We cannot overlook Her and go to Śiva directly. None of the Scriptures talk about Śiva and Śakti as two different entities. They are One. How can light be differentiated from its shine and splendour? After getting satisfied with his or her sincerity and perseverance, She imparts to that yogi, knowledge about Śiva (Lalitā Sahasranāma 727, Śiva-jñāna-pradāyinī). Why She should do all these for us? Because She is Śrī Mātā, the Universal Mother or Mā. (She is addressed as mātā as She is the Creator, sustainer and also the dissolver. The universe was created out of Her. The universe acts as per Her instructions. When the dissolution takes place, the universe merges back into Her. The cycle of saṃsāra, the world which has phenomenal existence and also meaning transmigration repeats itself by birth, sustenance and death. Saṃsāra is called as an ocean).
Her compassion is without partiality. She looks only into a devotee’s mind and nothing else. She evaluates a devotee on the basis of Love for Her. Lalitā Sahasranāma 992, Avyāja-karuṇā-murtiḥ talks about Her impartial compassion. The next question that arises to our mind is to know the purpose of Her compassion. This is explained in the next nāma (993), which says, Ajñāna-dhvānta-dīpikā, which means that She removes darkness of spiritual ignorance. Ajñāna means ignorance, particularly spiritual ignorance and can be removed by knowledge. Super imposition is the effect of ajñāna. The world is superimposed on the Brahman and this is due to ignorance. It disappears with the knowledge of ultimate Reality}.One should have been extremely blessed to contemplate Her in this birth. When Her Grace (Śaktipāta – Descent of Her Grace) is showered on a person, he or she gets ready for liberation in this birth itself.
As far as this 100th verse is concerned, Śaṁkarācārya says that paying tribute to Her through words is offering water oblations to the ocean, offering oblations of water secreted from moonstone to the moon and offering dīpārādhana to the sun. Though they have no significance, still we do these rituals for our satisfaction. The only way to attain Her is through spiritual knowledge. One can begin her or his spiritual journey by performing pūja-s and after attaining perfection, she or he moves on to mantra japa and after becoming conversant with mantra, she or he is able to contemplate on Her. At this stage, pūja-s and mantra japa-s stop on their own and the devotion transforms into Love for Her and when the Love for Her is Absolute, She is greatly satisfied and initiates further steps for this yogi’s liberation. From a human Guru, She takes over as this yogi’s Guru (Lalitā Sahasranāma 603, Gurumūrtiḥ) and guides this yogi for his merger unto Śiva.
Saundaryalaharī (comprising of 100 verses; many texts refer to 103 verses and the last three verses – not included in this series – are said to be subsequent additions and not composed by Śaṁkarācārya) is submitted at Her Lotus feet with the following verse from Paramārthasāra (verse 62). “As a seed scorched by fire becomes incapable of germination. Similarly, karmas are burnt in the flame or real knowledge and incapable of causing rebirth.”
नखैर्नाकस्त्रीणां करकमलसङ्कोचशशिभिः
तरूणां दिव्यानां हसत इव ते चण्डि चरणौ।
फलानि स्वःस्थेभ्यः किसलयकराग्रेण ददतां
दरिद्रेभ्यो भद्रां श्रियमनिशमह्नाय ददतौ॥
nakhairnākastrīṇāṁ karakamalasaṅkocaśaśibhiḥ
tarūṇāṁ divyānāṁ hasata iva te caṇḍi caraṇau |
phalāni svaḥsthebhyaḥ kisalayakarāgreṇa dadatāṁ
daridrebhyo bhadrāṁ śriyamaniśamahnāya dadatau ||
te nakhaiḥ śaśibhiḥ - Your moon shaped toe nails (nakha means both finger nails and toe nails and contextually this refers to Her toe nails); kara kamala saṅkoca – put to shame (Your) lotus like arms; nāka strīṇāṁ - divine damsels; divyānāṁ tarūṇāṁ hasata iva – making mockery of celestial tress; te caṇḍi caraṇau – O! Caṇḍi! Your feet; phalāni svaḥ thebhyaḥ - bestow benefits to gods and goddesses; kisalaya kara agreṇa – tender shoot like finger tips; dadatāṁ daridrebhyaḥ bhadrāṁ śriyam – bestow abundant wealth to the poor; aniśam – perpetually; ahnāya dadatau – give immediately.
“O! Caṇḍi! Celestial trees are capable of granting boons only to gods and goddesses, but Your feet are capable of conferring richness, both to gods as well as to poor humans, the moment they ask for it. Your feet with moon shaped toe nails put to shame, lotus like arms of heavenly damsels.”
The verse says that the heavenly trees give wealth to gods and goddesses in higher spiritual planes, whereas Her feet with moonlike toe nails, which put to shame the beautiful arms of divine damsels, give wealth to well deserving humans, the moment they ask for it. She is addressed in this verse as Caṇḍi.
Before understanding Caṇḍi, we have to know the subtle conveyance of this verse. Apart from what is conveyed above, the subtle conveyance is that She is always ready to grant all that is aspired for, by Her devotees. Devotees are those who perpetually stay connected with Her through contemplation. Their state is known sthitaprajña, which means calm and contended. For a sthitaprajña, there will be no material requirements and what he will ask for is only Her Grace. Gods and goddesses are not spiritually evolved like sthitaprajña-s. There are many stories about Indra and others, who got affected by their acts of impropriety.
Spiritual path should be pursed with great care as any slippage could cause irreparable damage. One has to be under the care and guidance of a Guru till he or she reaches the end point of spiritual journey. Steadfast mind is the only crucial factor in Self-realization. When the mind of a disciple oscillates, Guru guides him appropriately. Hence, a lot of importance is given to Guru in spiritual pursuits. All Upaniṣad-s were revealed only through questions and answers. There are Upaniṣad-s, wherein Indra and other gods sought the help of sages and saints. Why celestial trees grant the wishes of gods and goddesses, because they seek only material wealth and they do not seek liberation. Even if liberation is asked from these trees, obviously they cannot grant, as liberation can be given only by Her and this subtle message is conveyed through this verse. The verse asks us to surrender to Her feet, which are capable of bestowing salvation. Poor humans are those who are devoid of highest spiritual knowledge. Poor humans does not mean here, the material aspect.
Saundaryalaharī (verse 2) has already described Her feet thus. “By collecting dust particles from Your feet, Brahmā creates fourteen worlds (seven upper and seven lower), Viṣṇu sustains the universe and Śiva causes death and destruction”. Dust particles can also be explained as infinite individual souls, the cause for all that exists in the universe. Without soul a body cannot exist. Therefore, it is implied that these three God heads create, sustain and dissolve the beings by collecting the souls from Her feet. Śaṁkarācārya in the next verse of Saundaryalaharī says that these dusts are capable of offering liberation or mokṣa. These references underline Supremacy of Her feet. There are many such verses in Saundaryalaharī. Similarly in verse 88, Śaṁkarācārya said, “Your feet are known for their grandeur and they remove all misfortunes (by contemplating on them). I wonder, how great poets have compared Your feet to the shell of tortoise. Śiva took great care in lifting Your feet with His two hands and placing them on the rock stone during Your marriage with Him.” Śaṁkarācārya repeatedly speaks about Her feet because, they alone are capable of offering liberation.
She is referred in this verse as Caṇḍi. This also goes to prove that She alone assumes different forms depending upon the situations. She is praised as Caṇḍi in Mārkaṇḍeya Purāṇa through seven hundred verses, which is known as Devī Māhātmya. Certain procedures are prescribed for its recitation and after a particular number of recitations, Caṇḍi homa is performed. Devī Māhātmya can be interpreted grossly and subtly. For example, it is said that the fight between gods and demons lasted for full one hundred years. On the grosser side, it can be explained that there was a war between gods and demons in various shapes and forms. On the subtler side, it can be interpreted that it takes a long time to drive away mundane thought process from the mind. Hundred years does not literally mean hundred years. It is an indicator of long time that is required to annihilate the mind. Ultimately, She destroys all demons and on the subtler side, it can be explained that ultimately one is able to conquer his mind and gets liberated. The full benefits of recitation of these 700 verses will accrue only if one understands the subtle meaning. It is important that one should understand the meaning of any verse or hymn, otherwise, full benefits of such recitations may not accrue. Bhagavad Gītā also has seven hundred verses. Mārkaṇḍeya Purāṇa (chapter 79) says, “All the gods gave forth their special energies, which combined and formed the Goddess Caṇḍi.”
Verse90
ददाने दीनेभ्यः श्रियमनिशमाशानुसदृशीं
अमन्दं सौन्दर्यप्रकरमकरन्दं विकिरति।
तवास्मिन् मन्दारस्तबकसुभगे यातु चरणे
निमज्जन्मज्जीवः करणचरणः षट्चरणताम्॥
dadāne dīnebhyaḥ śriyamaniśamāśānusadṛśīṁ
amandaṁ saundaryaprakaramakarandaṁ vikirati |
tavāsmin mandārastabakasubhage yātu caraṇe
nimajjanmajjīvaḥ karaṇacaraṇaḥ ṣaṭcaraṇatām ||
dīnebhyaḥ - for the sake of impoverished; āśānu sadṛśīṁ - according to their rightful hopes; śriyam aniśam – perpetual wealth; amandaṁ - intensely; saundarya prakara makarandaṁ - plentiful nectar of beautiful flowers; vikirati – scattered everywhere; asmin tava caraṇe – Your feet; mandāra stabaka subhage – beautiful cluster of mandāra flowers (celestial flowers); nimajjan majjīvaḥ - let my soul immerse; karaṇa caraṇaḥ - antaḥkaraṇa as feet; ṣaṭ caraṇatām – being a bee with six feet; yātu – to become.
“Your feet are capable of fulfilling the rightful needs of poor perpetually. From Your feet flows the Divine nectar, just like plenty of nectar secreted from the bunch of celestial flowers. Let me become a six footed bee and surrender unto Your feet with my sensory organs and antaḥkaraṇa.”
This verse conveys two subtle messages. One has to surrender unto Her totally. Total surrender is conveyed through surrendering through sensory organs (both organs of perception and organs of action) and antaḥkaraṇa (mind, intellect, consciousness and ego). Surrendering through organs of action and perception is conveyed through caraṇa and surrendering through antaḥkaraṇa is conveyed through karaṇa. It is said that from Her feet secretes Divine nectar, which is nothing but Divine Bliss. This nectar is compared to the nectar of celestial mandāra flowers. The reason for comparing Her feet to celestial flowers is to indicate the permeating fragrance from Her feet into the universe. Śaṃkarācārya wants to become a six footed bee and remain in Her feet always.
There are a few things that are expressed by Śaṃkarācārya in a sequential order. First, one has to surrender unto Her. In order to surrender to Her, the concept of surrender is to be understood. He subtly conveys about two types of surrender, which is to be done one after another. First, one has to surrender ritually. There are certain procedures, through which one surrenders unto Her. Normally, these types of surrenders are done through one’s Guru, who acts as a medium between the Divine and the devotee. This is the first step, which lays a strong foundation to surrender through antaḥkaraṇa. The second part of surrender is through antaḥkaraṇa, which refers to four inner psychic and subtle organs - mind, intellect, consciousness and ego. Kṛṣṇa explains śaraṇāgati in at the end of Bhagavad Gītā (XVIII. 64 – 66)*. Surrendering through antaḥkaraṇa means surrendering through one’s mind and intellect, shedding his or her non-essential ego by uniting individual consciousness with Supreme Consciousness (he becomes a yogi).
The second part explains śaraṇāgati and its consequential result, the Bliss. This resultant Bliss cannot be experienced through continued association with the material world and hence Śaṁkarācārya chooses celestial flowers to draw comparison to the unfoldment of Bliss in the mind of that yogi. When this Bliss is experienced, one cannot move away from this experience, which is addictive in nature. He will continue to exist in the same state till his death. Hence bees are drawn as comparison. When bees taste the finest nectar, they eat beyond their capacity. As result, either they perish or unable to move away from that flower and swoons. Once Her nectarous feet is tasted, we cannot move away from Her feet and this state is compared to the state of bees due to their perpetual presence in the nectar secreted from Her feet. This is called Bliss. What will happen to that yogi who perpetually dwells in Her Bliss. Vivekacūḍāmaṇī (verse 271 and 277) explains this state. “Desire to run after the society, passion for too much study of scriptures, desire to keep the body in good shape, go away. His mind dies, being constantly fixed on his own Self (the Self within).” What is the final result of śaraṇāgati? There cannot be any final result for śaraṇāgati, as after one surrenders through his mind, ne should not look for results. If one asks for the result of śaraṇāgati, it clearly means that his surrender is not complete. Mind continues to exist for the one who has surrendered. But this mind is pure and devoid of any thought processes. He simply cannot think because he is now Brahman. Vivekacūḍāmaṇī (488) explains his state. “Blessed I am; I have attained the consummation of my life and I am now free from the clutches of transmigration; I am the Essence of Eternal Bliss, I am Infinite...”
Only Her feet are capable of offering this Bliss. If Her feet alone are capable of offering Bliss, it is worthwhile in contemplating what Her Grace can offer to us.
{*Further reading on śaraṇāgati: Reproduced from my book “Essence of Bhagavad Gītā” (chapter XVIII. 64 – 66)
“Listen to My supremely secret words again, the most secretive of all. You are extremely dear to Me, and I shall only say what is beneficial for you. Fix your mind on Me, worship Me and bow down to Me. By doing so you will come to Me alone. I promise you. Resigning all dharma, take refuge in Me alone. I shall absolve you of all your sins. Do not worry.”
This is almost the concluding statement of Kṛṣṇa in Bhagavad Gītā. After having explained to Arjuna, the elaborate steps to attain liberation, Kṛṣṇa conclusively says that surrender unto Him is the best choice for liberation. Kṛṣṇa gives importance to friendship by saying to Arjuna that he is very dear to Him. Both Kṛṣṇa and Arjuna, studied, played and grew together. Though, Kṛṣṇa was moving with many others, He had a special interest in Arjuna, not just because he was a noted warrior, but also because of his ability to understand. Added to these qualities, Arjuna never deviated from the scriptural dictums and always followed the path of virtuousness. It is like the Lord extending His hands to those who are spiritually well advanced. This does not mean that the Lord follows the path of partiality. The Lord takes a special interest on those, who truly seeks Him without the handful of prayers and favours. Such yogis are taken over by the Lord Himself, who ultimately leads them to liberation. Even then, the Lord does not dissolve their karmas. He only tells them the ways and means to dissolve their karmas quickly. Karmas can be dissolved only by one’s experience in this world and not otherwise.
The entire Bhagavad Gita is the Lord’s message to these yogis and not just Arjuna alone. Subsequently, He says that Gita should not be imparted to those who are not interested in pursuing the path of righteousness. When the world is totally immersed in darkness of ignorance, the Lord incarnates and sets the world in the right path; as otherwise, the world would sink deeper and deeper without any plausible redemption. All those, who follow the path of virtuousness, will also get sunk along with the demons. If virtuous men are punished, then the sayings of the Scriptures would be falsified. In order to avert the complete catastrophe, the Lord takes avatars and infuses confidence in the hearts of those virtuous men Kṛṣṇa avatar is purely towards this goal only and obviously, the goal has been totally achieved by the Lord. Towards the closing chapters of Gita, Kṛṣṇa becomes too compassionate. He says to Arjuna and through him to the entire humanity, “You have suffered enough. I do not want you to suffer any longer. I am your Lord. Surrender unto Me by thinking about Me all the time. I will give you liberation. You have come very close to Me. Just a few steps, you will attain Me. Please do not go back.” Even after these compassionate words, one is unwilling to surrender his ego to Him, then, nobody can save him. He will continue to undergo the pains of birth and death repeatedly.
When a person had fallen into a deep pit, one can throw a rope to save him. If he is not willing to take that rope and claim up, what can one think about him? This is the kind of situation, the humanity is in. The Lord says I am giving you the rope to claim up and even promises that he would be taken to safety. Even then, the fallen person is not acting it means that he is resigned to his fate. The Lord says that one should set aside his ego and surrender to Him through one’s mind. He does not even want a person to suffer physically. Just developing the quality of renunciation, through his mind, is more than enough to attain liberation. Sacrifice is the sole essence of Gita. One can perform any actions without intent on the fruits of actions. Nothing is barred and the only requirement is to stay connected consciously with the Lord all the time. If one takes refuge in the Lord, the Lord will take care of his liberation. He will find the ways and means to absolve all his sins, purify him and ultimately makes him one with Himself. After all, the Lord is the embodiment of compassion and love.
Kṛṣṇa once again tells Arjuna not to worry and asks him to surrender in entirety to Him. The Lord also gives a promise that he will be absolved of all his sins and liberated. He says, “Do not get repeatedly entangled with duties that may be either right or wrong. I am above all the scriptural dictums. When you aim to attain Me, dharmas have no significance. Get out of your ego and come to Me is all that I need from you.”
Verse91
पदन्यासक्रीडापरिचयमिवारब्धुमनसः
स्खलन्तस्ते खेलं भवनकलहंसा न जहति।
अतस्तेषां शिक्षां सुभगमणिमञ्जीररणित-
च्छलादाचक्षाणं चरणकमलं चारुचरिते॥
padanyāsakrīḍāparicayamivārabdhumanasaḥ
skhalantaste khelaṁ bhavanakalahaṁsā na jahati |
atasteṣāṁ śikṣāṁ subhagamaṇimañjīraraṇita-
cchalādācakṣāṇaṁ caraṇakamalaṁ cārucarite ||
pada nyāsa krīḍā paricayam – practicing your gait of walking like a sport; iva arabdhu manasaḥ - beginning to practice this (Her walking); skhalantaḥ te khelaṁ - unable to practice Your gait; bhavana kala haṁsaḥ - tender swans in Your Abode; na jahati – do not discontinue; ataḥ - therefore; teṣāṁ śikṣāṁ - those instructions; subhaga maṇi mañjīra raṇita cchalāt – in the guise of auspicious tinkling sound of Her gem studded anklets; ācakṣāṇaṁ iva – seem to declare; caraṇa kamalaṁ - Your lotus feet; cārucarite – Goddess of graceful gait.
“O! Parāśakti (the Goddess of graceful gait), those tender swans in Your palace (Mahākailāsā) never discontinue their practice to walk like You in order to correct their unimpressive method of walking. The tinkling sound from gem studded anklets seems to be giving instructions to those swans (how to walk like You).”
While meditating on Her, it would be better if we meditate on Her feet, as they can be to a certain extent visualized with ease. Hence, great importance is attached to Her feet, which are often compared to lotus flowers for their softness, complexion and beauty. There are several verses in Saundaryalaharī that describe Her lotus feet. There are nāma-s in Lalitā Sahasranāma describing Her walking gait such as nāma 46 is siñjāna-maṇi-mañjīra-maṇḍita-srīpadāmbujā and nāma 47 Marālī-manda-gamanā.
The swans which try to learn Her walking gait are in Mahākailāsā (Lalitā Sahasranāma 578) and not in Cintāmaṇigṛha (Lalitā Sahasranāma 57). Why these swans are reared in Mahākailāsā and not in Cintāmaṇigṛha. In Mahākailāsā, She spends time all alone with Śiva. In Cintāmaṇigṛha She is seated as Rājarājeśvarī, overseeing every aspect of creation and sustenance, which is further discussed at the end of this verse. As Rājarājeśvarī (Lalitā Sahasranāma 684), She does not have time for Herself. But in Mahākailāsā, She is Mahākāmeśa Mahiṣī (Lalitā Sahasranāma 233), the Consort of Śiva. In fact, in Mahākailāsā apart from playing with Śiva, She also plays with these swans known as kalahaṁsa. They are special species of female swans. Kalahaṁsa also refers to Brahman or Paramaśiva. The verse goes to say that in spite of their regular practice, they are unable to catch with Her.
There are two subtle conveyances in this verse.
1. Mahā-kailāsa is the abode of Śiva. This is far away from the existing Kailāsa mountains. In fact, mahā-kailāsa is beyond human comprehension. Śiva has various forms and mahā-kailāsa is the abode of Paramaśiva. Since Lalitāmbikā is always present with Śiva, mahā-kailāsa is referred to as the abode of Lalithāi as well. The orifice (bindu) in sahasrāra is known as mahā-kailāsa. Sahasrāra is beyond the six-cakra-s (mūlādhāra to ājñā) in the human body. Śiva is visualised here in the form of a bindu (dot). Since She conjoins Śiva here in Her subtlest form, it is also referred as Her abode. The swans refer to haṁsa mantra (ajapa – no japa stage). Generally haṁsa-s are referred to mind. The swans in Mahā-kailāsa represent purified mind and hence they are known as kalahaṁsa-s. Kalahaṁsa means Brahman without any attributes or Nirguṇa Brahman. When She is in Cintāmaṇigṛha, She becomes Saguṇa Brahman or Brahman with attributes. When this verse talks about kalahaṁsa-s, naturally the verse describes Her as Mahākāmeśa Mahiṣī.
2. Let us look at this verse again:
padanyāsakrīḍāparicayamivārabdhumanasaḥ
skhalantaste khelaṁ bhavanakalahaṁsā na jahati |
atasteṣāṁ śikṣāṁ subhagamaṇimañjīraraṇita-
cchalādācakṣāṇaṁ caraṇakamalaṁ cārucarite ||
Words in red can be compiled this way.
1. pada; 2. nyāsa; 3. krīḍa; 4. Paricaya; 5. Bhavana; 6. kalahaṁsa.
All these six words are interpreted by Kāmeśvara Sūri on the lines of Āgama.
1. pada refers to the fourteen worlds; 2. Nyāsa refers to creation; 3. krīḍa refers to sustenance; 4. Paricaya refers to dissolution; 5. Bhavana refers to Śri Cakra; 6. kalahaṁsa refers to several śakti-s in Śri Cakra.
If we arrange these words, it gives to the following revelation.
Lalitāmbikā rules the entire universe (fourteen worlds) by taking care of creation, sustenance and dissolution by being seated in Śri Cakra and acting through different āvaraṇa devi-s. This clearly establishes Her Supremacy, even in Āgama-s.
Verse92
गतास्ते मञ्चत्वं द्रुहिणहरिरुद्रेश्वरभृतः
शिवः स्वच्छच्छायाघटितकपटप्रच्छदपटः।
त्वदीयानां भासां प्रतिफलनरागारूणतया
शरीरी शृङ्गारो रस इव दृशां दोग्धि कुतुकम्॥
gatāste mañcatvaṁ druhiṇaharirudreśvarabhṛtaḥ
śivaḥ svacchacchāyāghaṭitakapaṭapracchadapaṭaḥ |
tvadīyānāṁ bhāsāṁ pratiphalanarāgārūṇatayā
śarīrī śṛṅgāro rasa iva dṛśāṁ dogdhi kutukam ||
gatāḥ te mañcatvaṁ - (they) have taken the position of legs of your throne; druhiṇa hari rudra īśvara bhṛtaḥ - Brahmā, Viṣṇu, Rudra, Īśvara as Your servants; śivaḥ - Śiva; svaccha chāyā ghaṭita kapaṭa pracchada paṭaḥ - who is like crystal, formed the seat; tvadīyānāṁ bhāsāṁ - Your splendour; pratiphalana rāga arūṇatayā – reflecting (Your) colour of dawn; śarīrī śṛṅgāra rasa iva – becoming embodiment of romantic emotions; dṛśāṁ - (Your) eyes; dogdhi kutukam – cause happiness.
“Brahmā, Viṣṇu, Rudra and Īśvara form four legs of your throne and Śiva who is like pure crystal form the seat for You to sit and He reflects Your deep red complexion. This vision cases romantic ideas (in your mind) and makes You happy.”
Gross meaning of this verse is that She sits on Brahmā, Viṣṇu, Rudra, Īśvara and Śiva who take care of the five primary activities of Brahman, which is explained below. She is overall in charge of these five aspects of Brahman, which is discussed in Lalitā Sahasranāma 250 Pañca-brahma-svarūpiṇī.
There are three aspects in this verse. The first part can be interpreted on the basis of Lalitā Sahasranāma 249, Pañca-pretāsanāsīnā, which is explained like this: She is sitting on a throne held by five corpses. These five corpses are Brahma, Viṣṇu, Rudra, Mahādeva and Sadāśiva. Brahma looks after creation, Viṣṇu looks after sustenance, Rudra causes death, Mahādeva conceals the dissolved universe (tirodhāna) and Sadāśiva again re-creates the universe (anugraha). It is said that these five Lords cannot function without their Śaktī-s or consorts. Commentators refer to the consorts of these five Gods and without them it is said that these Gods cannot perform their duties. This nāma should also be read with another Lalitā Sahasranāma 947, Pañca-preta-mañcādhi-śāyinī, which is explained from the philosophical point of view thus: The other way of looking at this nāma is to resolve on the basis that without kinetic energy, the predominant static energy does not become functional. In other words, Śiva cannot become functional head of the universe, unless ably aided by His consort Lalitāmbikā, the able dynamic energy, the energy created by Śiva Himself. Tantra loka (IV.6) says, “Only by the union with Śaktī, subtle Śiva is known. She is the ultimate unified Śaktī, the Parameśvarī, the very Self of Brahma, Viṣṇu, and Īśā.” The functional heads become ineffective (dead) without the presence of divine energy infused into them by Her. The five cadavers refer to a stage where the superior functional heads turn into corpses in the absence of energy infused by Her, which decisively and authoritatively confirms Her Bramanic status.
Now, the second part of the verse conveys two aspects. One is about the complexion of Śiva and Śakti and another is about śṛṅgārarasa. When we refer Śiva in this verse, it refers to Paramaśiva, in whom She is inherent.
Complexion of Paramaśiva and Parāśakti is discussed in Lalitā Sahasranāma 796, Kāmarūpiṇī. Kāma means Śiva. She is in the form of Śiva. They are not different. They have everything in common, except the complexion. Śiva is crystal white and She is dark red. Both of them sitting together appear like rising sun (Her red complexion is transfused with the colourless and translucent complexion of Śiva appearing like the rising sun. The dark red colour gets diffused making it appear as orange colour).
Śṛṅgārarasa used in this verse is interpreted in Lalitā Sahasranāma 376 is Śṛṅgāra-rasa- saṁpūrṇā which says that Lalitāmbikā is an embodiment of extracts (rasa) of finer things in life. There are said to be eight to ten types of rasa-s, though only nine types of rasa-s are generally mentioned. These ten rasa-s are love (śṛṅgāra), heroism, disgust, anger, mirth, fear, pity, amazement, tranquillity and warmth. Saundarya Laharī (verse 51) refers to eight types of rasa-s that She exhibits at different times. She exhibits the essence of love with Śiva, heroism while destroying evils, disgust while dealing with ignorant, fear on seeing the snakes on the person of Śiva, anger with goddess Gaṅgā (as Śiva holds her in His hair), amazement on seeing Śiva’s third eye, warmth while being with Her true devotees and lāsya rasa (expressing emotions as if dancing) while looking at Her attendants. This nāma talks about the essence of love that She exhibits while being with Śiva, all alone. The love between Śiva and Śaktī is beautifully described in various scriptures. The essence of love or śṛṅgāra-rasa is the cause for other rasa-s. Though these narrations go well while visualizing Her form, Her Absolute form is beyond all these qualities and attributes.
As we move towards the end of Saundaryalaharī, She is described either as Brahman or as the functional head of Paramaśiva.
Verse93
अराला केशेषु प्रकृतिसरला मन्दहसिते
शिरीषाभा चित्ते दृषदुपलशोभा कुचतटे।
भृशं तन्वी मध्ये पृथुरुरसिजारोहविषये
जगत्त्रातुं शम्भोर्जयति करुणा काचिदरुणा॥
arālā keśeṣu prakṛtisaralā mandahasite
śirīṣābhā citte dṛṣadupalaśobhā kucataṭe |
bhṛśaṁ tanvī madhye pṛthururasijārohaviṣaye
jagattrātuṁ śambhorjayati karuṇā kācidaruṇā ||
arālā keśeṣu – curly hair; prakṛti saralā – naturally beautiful; manda hasite – with smile; śirīṣābhā cite – mind like the flowers of fever tree; dṛṣat upala śobhā kuca taṭe – bosoms as hard as grinding stone (mash stone); bhṛśaṁ tanvī madhye – extremely slender waist; pṛthurḥ urasija āroha viṣaye – broad and expansive bosoms and derriere; jagat trātuṁ - to sustain the universe; śambhoḥ jayati karuṇā – the supreme compassion of Śiva; kācit aruṇā – indescribable redness.
“O! Parāśakti! You have naturally beautiful and curly hair and natural mile. Your mind is like the flowers fever tree. Your hard bosoms are broad and expansive and so is Your derriere, whose complexion are in describable redness They are due to the supreme compassion of Śiva to sustain this universe.”
As we are moving towards end of Saundaryalaharī, emphasis is given to Śiva in this verse. This verse also goes to prove that Śiva is Supreme. He is Prakāśa, the Self-illuminating Light of the universe and His Light is made realizable by His Power known as Śakti, who is known as Vimarśa, the svabhāva of Śiva. Svabhāva can be explained in two ways. Contextually it means the inherent nature of Śiva. That is why, Lalitā Sahasranāma (53) adores Her as Śiva which is explained thus:
“There is no difference between Śiva and Śaktī; hence she is called as Śiva. Śiva also means auspiciousness. She is the embodiment of auspiciousness. She is the icchā form of Śiva. There are three types of śakti-s – icchā (desire), jñāna (knowledge) and kriyā (action). Since Śiva is the Brahman and as such He does not have any desires. But His icchā form is reflected in the form Lalitai. Here desire means desire to self-realization. “Yatā Shivā –tatā Devi; Yatā Devi- tatā Shivā” is the saying. Wherever Śiva is, there will be Śaktī and wherever Śaktī is, there will be Śiva. That is why it is said there is no difference between Śiva and Śaktī. Elsewhere it is said that Pārvatī and Parameśvara cannot be separated from each other. This is compared to a word, which cannot be separated from its meaning. They are considered as father and mother of the universe. Scriptures say that there is no difference between Umā (Śaktī) and Śankarā (Śiva). Śankarī is the consort of Śiva and is known as Śiva - Śankarī. There are two important points mentioned here. One is that, Lalitai is in no way different from Śiva. Both Śiva and Śaktī are in a single form only. Only out of ignorance, we worship them as two separate individuals. Secondly, assuming that we continue to worship Her individual form that has been described in the previous verses, still we get all auspicious things.”
Lalitā Sahasranāma 999 Śiva-śakty-aikya-rūpiṇī talks about their unified existence.
The alternate explanation of svabhāva is about the doctrine that the universe was produced and is sustained by the natural and necessary action of substances according to their inherent properties. In other words, this could mean Prakṛti, the original source of creation. She is only the source and not the cause of creation. Cause of creation is Śiva. Hence, this verse praises Him and says that Śiva has created the universe through Her out of compassion for the beings. Hence is She is worshiped as Divine Mother or Supreme Mother. When we contemplate Her in a placid mind, She will certainly manifest.
The description of Her body parts conveys Śiva’s compassion and Her motherly qualities. The last line of the verse conveys the nature of Śiva’s compassion. Compassion is always described as red. This is explained in the second dhyāna verse of Lalitā Sahasranāma, which says, “aruṇāṃkaruṇā-taraṃgitākṣīṃ” (aruṇām – like rising sun, the colour of the sun at dawn which is red; karuṇa – compassion; tarangitākṣīm – waves from Her eyes; Waves of compassion emanating from Her eyes, like waves continuously.”
Verse94
कलङ्कः कस्तूरी रजनिकरबिम्बं जलमयं
कलाभिः कर्पूरैर्मकतकरण्डं निबिडितम्।
अतस्त्वद्भोगेन प्रतिदिनमिदं रिक्तकुहरं
विधिर्भूयो भूयो निबिडयति नूनं तव कृते॥
kalaṅkaḥ kastūrī rajanikarabimbaṁ jalamayaṁ
kalābhiḥ karpūrairmakatakaraṇḍaṁ nibiḍitam |
atastvadbhogena pratidinamidaṁ riktakuharaṁ
vidhirbhūyo bhūyo nibiḍayati nūnaṁ tava kṛte ||
kalaṅkaḥ - dark spot (in the moon); kastūrī – musk; rajani kara bimbaṁ - rays of the moon in the night; jalamayaṁ - watery; kalābhiḥ karpūraiḥ makata karaṇḍaṁ - (rays of the moon are) edible camphor in an emerald cup; nibiḍitam – full to the brim; ataḥ tvat bhogena – therefore, for Your enjoyment; pratidinam idaṁ - like this every day; rikta kuharaṁ - becoming emptied; vidhiḥ - Brahmā; bhūyaḥ bhūyaḥ - again and again (repeatedly); nibiḍayati nūnaṁ - surely fills it up; tava kṛte – for Your sake.
“The dark portion that is visible to us is musk. The moon’s watery orbit is the emerald cup. Rays of the moon are the edible camphor in the emerald cup that is filled to its brim. When the cup becomes empty by Your usage, Brahmā repeatedly fills the cup for Your sake.”
There are two types of interpretations possible for this verse. Moon’s disc is compared to a emerald cup, which is filled with the water sourced from the moon. This water is mixed with edible camphor and Parāśakti takes bath in that cup. As and when the cup is emptied, Brahmā fills the cup with water and adds musk and camphor. The moon shines only in the night and by referring to Her bath during the presence of moon, it means that She should be worshiped in the night. Brahmā filling up water for Her next bath means, dawn of the day.
But there appears to be a more pronounced subtle meaning. During full moon days (paurṇamāsa), moon is opposite to the sun with all the kalā-s. Kalā means a digit of the moon. Moon has sixteen digits and each of these digits have a specific name ruled by sixteen devi-s. However, these devi-s do not represent fifteen tithi nityā devī-s discussed in the eighth āvaraṇa, who are worshiped outside the innermost triangle of Śri Cakra. These sixteen kalā are invoked while consecrating viśeṣārgya at the commencement of navāvarṇa pūjā. These sixteen kalā devi-s are Amṛitā, Mānadā, Pūṣā,Tuṣiṭi, Puṣṭi, Rati, Dhṛiti, Śaśinī, Candrikā, Kānti, Jyotsnā, Śrī, Prīti, Aṅgadā, Pūrṇā and Pūrṇāmṛitā. These sixteen kalā devi-s represent sixteen vowels of Sanskrit. (Further reading: Eighth āvaraṇa)
She is seated in the middle of the moon and Lalitā Sahasranāma 240 says, Candra-maṇḍala-madhyagā, which means that She is in the middle of lunar orbit. But the subtle conveyance of this nāma is different and is given below*. At the time of amāvāsyā (new moon day), She becomes one with the sun. Lalitā Sahasranāma 275 says Bhānu-maṇḍala-madhyastā, which means that She in the middle of the orbit of the sun. She is not alone here; She is with Śiva, where the union between Śiva and Śakti takes place (Lalitā Sahasranāma 999 Śiva-śakty-aikya-rūpiṇī). Chāndogya Upaniṣad (I.vi.6) says, that the Self effulgent Brahman resides in the midst of the sun. A question may arise as to why this cannot be explained as Parāśakti. This argument can be negated on two counts. Upaniṣad while describing this uses two words that describe masculinity. The first word is puruṣaḥ and the other word is śmaśru. Puruṣa generally means a man and to substantiate this, the Upaniṣad uses another word śmaśru, which means beard. Both of them refer masculine characteristics. Further, Śivasahasranāma 64 says, ‘sūryāya namaḥ’ which means that He is in the form of the sun. Śivānandalaharī (verse 58) describes Śiva as ‘koṭisūryaprabhaḥ’, which means that He shines infinite times powerful than the sun. Kaṭha Upaniṣad (II.ii.15) explains this further. The verse says,
na tatra sūryo bhāti na candratārakaṃ
nemā vidyuto bhānti kutoyamagniḥ
tameva bhāntamanubhāti sarvaṃ
tasya bhāsā sarvamidaṃ vibhāti|”
”न तत्र सूर्यो भाति न चन्द्रतारकं
नेमा विद्युतो भान्ति कुतोयमग्निः।
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति॥
This means, “in the presence of Brahman, the sun does not shine, nor do the moon and stars, nor does lightning, let alone this fire. When Brahman shines, everything follows. By Its light, all these are lighted.” Going by these citations, it can be conclusively proved that Śiva is the sun; sun is only a miniscule of Śiva. Hence Śiva Sūtra-s describe Śiva as Prakāśa (the Supreme Light with which everything else is known).
When She is with Śiva during new moon day, She is infused with energy by Śiva. Śakti is not a separate entity but the Supreme Power of Śiva (svātantrya śakti). After emerging from this holy union, every kalā is added during śuklapakṣa (waxing moon) and on the full moon day, She is complete with all the sixteen kalā-s. It is also said that during the waxing period of the moon, all gods and goddesses worship Her. It is also said that if She is worshiped during the waxing period of the moon, all types of auspiciousness will be showered on the worshipers. This subtly conveys that worshiping Her during śuklapakṣa gives more benefits. This is more or less in agreement with Lalitā Sahasranāma 610, Pratipan-mukhya-rākānta-tithi-maṇḍala-pujitā**. Therefore, it is said that during waning period of the moon, She sheds one kalā everyday and by the time She unites with Śiva, She is without any of Her sixteen kalā-s. Therefore, a devotee should mentally worship Her during this period instead of performing external worship. After shedding all the kalā-s, She unites with Śiva on new moon day (amāvāsyā) and goes to back to Her Royal Court as Rājarājārcitā (Lalitā Sahasranāma 305) and Rājarājeśvarī (Lalitā Sahasranāma 684), fully energised, as Her source of energy is only Śiva.
Therefore, according to this verse one has to worship Her with all the rituals during waning period and meditate on Her during waxing period of the moon. Further, out of the sixteen kalā-s discussed above, Pūrṇāmṛitā is considered as the invisible kalā. The first fifteen kalā-s form Pañcadaśī mantra and when the sixteenth kalā is also added, all the sixteen kalā-s form the Ṣoḍaśī mantra. Therefore, it would be wise to recite Pañcadaśī mantra during full moon days and recite Ṣoḍaśī mantra during new moon days.
* Candra-maṇḍala refers to the sahasrāra. She is in the middle of the sahasrāra. In the middle of the crown cakra there is an orifice called bindu. She is in the form of this bindu. In fact, in ritual worship of Śrī Cakra, this bindu is the focal point where She is worshipped. The Candra-maṇḍala itself is Śrī Cakra. The moon has sixteen kalā-s and on the full moon day, She is said to be in the form of moon with all the sixteen kalā-s. Reciting Lalitā Sahasranāma on full moon days will bring in all auspiciousness. Śiva is said to reside in the head of agni (fire) and Śaktī is said to reside in the head of the moon and together they sustain this universe (it means that the universe is being sustained by fire and moon referring to Śiva and Śaktī.) This leads to the conclusion that Candra-maṇḍala is Śrī Cakra Itself.
** Pratipad means the first lunar day and rākā means the full moon. In Śrī Cakra, She is surrounded by fifteen tithi nitya devi-s, five on each side of the inner most triangle. The bindu, the central point of Śrī Cakra, where Śaktī is sitting on the lap of Śiva is covered by this inner most triangle. Each of the lunar day is represented by one tithi nitya devi. In Śrī vidyā cult, all these deities are worshipped during ritual worship of Śrī Cakra. Lalitāmbikā is worshipped as mahā-nitya. This interpretation is as per tantra śāstrā-s. Tithi maṇḍala is also referred to in Veda-s, which mentions fifteen names representing fifteen lunar days or tithi-s of waxing moon. In addition to the names of the fifteen deities, Veda-s also refer to one more deity by name Sadā (meaning perpetually) which is known as the 16th kalā of moon. Moon has sixteen kalā-s. Each kalā is represented by a goddess beginning with Amṛtā and ending with Pūrṇāmṛtā and their names are prefixed with each vowel (there are sixteen vowels in Sanskrit).
Verse95
पुरारातेरन्तःपुरमसि ततस्त्वच्चरणयोः
सपर्यामर्यादा तरलकरणानामसुलभा।
तथा ह्योते नीताः शतमखमुखाः सिद्धिमतुलां
तव द्वारोपान्तस्थितिभिरणिमाद्याभिरमराः॥
purārāterantaḥpuramasi tatastvaccaraṇayoḥ
saparyāmaryādā taralakaraṇānāmasulabhā |
tathā hyote nītāḥ śatamakhamukhāḥ siddhimatulāṁ
tava dvāropāntasthitibhiraṇimādyābhiramarāḥ ||
purārāteḥ antaḥ puram asi – You, the Consort of Śiva, living in the interior of the palace of Śiva, the destroyer of (three) cities; tataḥ - therefore; tvat caraṇayoḥ - Your feet; saparyā maryādā – (having) the right of worshiping; tarala karaṇānām – those with unsteady sensory faculties; asulabhā – difficult to attain; tathāhi – justifiably (in this manner); śatamakha mukhāḥ ete amarāḥ - chief of gods like Indra (who performed more than hundred sacrifices); siddhim atulāṁ - unparalleled supernatural powers; tava – Yours; dvāropānta sthitibhiḥ; remaining as gatekeepers (of Your Abode); aṇimādyābhiḥ nītāḥ - remaining with Aṇimā and other siddhi devi-s.
“You, the Consort of Śiva, who destroyed cities, live in an interior place (reserved for women only) of Śiva’s palace. Therefore, those have not controlled their sensory organs cannot worship Your lotus feet. Hence, Indra and other gods (though they have attained all supernatural powers) guard Your gates as gatekeepers along with Aṇimā and other sidddhi devi-s (who control supernatural powers).”
The verse says that those who do not excise control over their senses do not become eligible to worship Her feet. Indriya-s are called senses comprising five organs of perception and five organs of action. Indriya also means the mighty force of Indra, the chief of all gods and goddesses. Even for worshiping Her sacred feet, one needs to dissociate his mind with indirya-s, what is needed to worship Her full form is left to our imagination. Mind is the factor that controls indriya-s and liberation also happens only through mind. Hence mind is to be purified before entering the final stages of spiritual pursuit. The first symptom of purification is visible in the form of experiencing Bliss. Indra and other gods could not control their senses and hence they are stopped at the gates of Her Abode by siddhi devi-s. As we know, siddhi devi-s guard Her palace by remaining in the outermost wall (of the first āvaraṇa) of Śri Cakra. Since Indra and other gods do not have control over their senses, śakti-s of the first āvaraṇa stop Indra and other gods at the outer gates of Śri Cakra. Aṇimā and other siddhi devi-s guard the four gates of Śri Cakra and this has already been explained in the articles Journey to Śri Cakra Part 8 and Journey to Śri Cakra Part 9. They evaluate a person’s depth of devotion and love for Her and based upon their merits, siddhi devi-s allow them to enter into Śri Cakra.
When a person meditates on Her, depending upon the intensity and sincerity of meditation, supernatural powers are conferred on the aspirant (aspirant here means the one who aspires for liberation; till he reaches the state of jīvanmukta, he continues to remain only as an aspirant). When true seekers get these siddhi-s (aṣṭama-siddhi-s), many of them get themselves entangled with these aṣṭama-siddhi-s and do not continue their efforts to attain liberation, as is the case with Indra and other gods. After attaining supernatural powers from Her, (She is adored as Siddheśvarī and Siddhamātā in Lalitā Sahasranāma 471 and 473) they forget Her and with the help of these powers and get engrossed in sensory pleasures. Such types of devotees are not allowed inside Śri Cakra by Aṇimā and other śakti-s who guard the extreme outer wall of the first āvaraṇa of Śri Cakra. This means that such persons who are afflicted with sensory pleasures are not even allowed to enter into the first compound of Śri Cakra. The subtle conveyance is that they are not allowed to worship Lalitāmbikā and even if they worship Her, She will not even take notice of their worship and their worship become futile. Sage Patañjali says in his Yoga Sūtra (IV.1) clearly explains this. He says, “Success in samādhi or success in liberation or attainment is due to birth, food, mantra and self-control.
There is also another subtle conveyance in this verse and this can be interpreted on the lines of Lalitā Sahasranāma 870 and 871, which is summarised below.
Kṛṣṇa explains the concept of looking within exhaustively in Bhagavad Gīta Chapter VI consisting of 47 verses and a gist of which is reproduced here as explained by Swami Chinmayananda. Karma yoga practiced without regard to the fruits of actions, form an external aid to better meditation. The process by which lower is brought under the direct management and discipline of the higher are all together called spiritual techniques. No Guru can take the responsibility; no scripture can promise this redemption; no altar can, with its divine blessing make the lower the higher. The lower mist necessarily be trained slowly and steadily to accept and under the influence of the discipline of the higher. When a seeker has come in his life to the state explained as yogārūdāḥ, and when in that state of equipoise, the mind is held steadfast in the contemplation of the Supreme, the self-controlled one, in all serenity is capable of maintaining his consistency on meditation in all circumstances, favourable and adverse, at all levels of his personality. In the right understanding of his own self and the resulting realisation of his own Self, he becomes Self everywhere. To him, who has realised himself to be Self which is all-pervading, the entire universe becomes his own Self, and therefore, his relationship with every other part of the universe is equal and the same. For this the seeker should try to withdraw himself from his mental and physical preoccupations.
Kaṭha Upaniṣad (II.i.2) also explains this. “Immature people run after external objects and they invariably get caught in the widespread net of death. Wise people, however, know where true immortality is. That is why they reject everything in this world, knowing that these things are short lived.” She is very difficult to attain for those who are not able to look within. Mind is the prime factor to look within. Unless senses are controlled, it is difficult to control the mind. This nāma says that She cannot be attained only by external means
Verse96
कलत्रं वैधात्रं कतिकति भजन्ते न कवयः
श्रियो देव्याः को वा न भवति पतिः कैरपि धनैः।
महादेवं हित्वा तव सति सतीनामचरमे
कुचाभ्यामासङ्गः कुरवकतरोरप्यसुलभः॥
kalatraṁ vaidhātraṁ katikati bhajante na kavayaḥ
śriyo devyāḥ ko vā na bhavati patiḥ kairapi dhanaiḥ |
mahādevaṁ hitvā tava sati satīnāmacarame
kucābhyāmāsaṅgaḥ kuravakatarorapyasulabhaḥ ||
kalatraṁ vaidhātraṁ - wife of Brahmā (goddess Sarasvatī); katikati kavayaḥ - innumerable poets; bhajante na – not adored; śriyo devyāḥ - goddess Lakṣmī; ko vā na bhavati patiḥ - who have not attained Her (Lakṣmī); kairapi dhanaiḥ - with a little wealth; mahādevaṁ hitvā – except Śiva; tava – Your (Parāśakti); sati (satī ) – faithful wife; satīnāma carame – foremost amongst chaste women; kucābhyām āsaṅgaḥ - contacting with your bosoms; kuravaka taroḥ api asulabhaḥ - difficult even for henna tree (lawsonia inermis ).
“Innumerable poets have attained goddess Sarasvatī. Similarly those with a little wealth court goddess Lakṣmī. But You, foremost amongst the chaste women cannot be touched, even by henna tree.”
This verse does not undermine the other two goddesses Sarasvatī, the goddess of knowledge and Lakṣmī, the goddess of wealth. Śaṁkarācārya says that anyone can get the grace of these two goddesses, by proper learning and hard work. But attaining the Grace of Parāśakti is difficult for all of us, except Śiva, who alone can be close to Her. She never allows anyone near Her, except Her Consort Śiva. Śiva is not only Her Consort, but also Her Creator.
A person who studies well and is capable of composing verses is said to have the grace of goddesses Sarasvatī, which is also known as Sarasvatī kaṭākṣa (kaṭākṣa - grace through side glance). Similar is the case with Lakṣmī. Those who earn wealth through proper means is said to have attained Lakṣmī kaṭākṣa. The verse says that those who have attained the grace of Sarasvatī and Lakṣmī said to have courted with them in the sense that these fortunate ones are blessed by them. This is said so because knowledge itself is considered as Sarasvatī and wealth is considered as Lakṣmī. For a wealthy person, Lakṣmī is at his home and this blessing by Lakṣmī is called as courting and attaining, by Śaṁkarācārya.
When Sarasvatī and Lakṣmī are considered so, why such a reference is not made to Parāśakti? The first thing that comes to our mind is Kaṭākṣa-kiṅkarī-bhūta-kamalā-koṭi-sevitā (Lalitā Sahasranāma 590, which is explained thus: “By Her mere glance She is attended by millions of Lakṣmī-s, the Goddess of wealth. If Lakṣmī glances at a person his richness grows. This nāma says that Lalitāmbikā is attended to by countless number of Lakṣmī-s, signifying Her incomprehensible nature of wealth and prosperity.” This means that Parāśakti is the source of both Sarasvatī and Lakṣmī and if Parāśakti worshiped, there is no need worship other goddesses.
Secondly, Parāśakti is “mokṣadhārini”, which means She is capable of giving Liberation, which is the ultimate aim of anyone in this life. Mokṣa is the last of the four puruṣārtha-s and this is explained in Lalitā Sahasranāma 291, Puruṣārtha-pradā which says, “Puruṣārtha is the fourfold values of human life. They are dharma (righteousness or virtues), artha (wish or purpose), kāma (desires and pleasures) and mokṣa (the liberation). It is clear that the ancient scriptures do not prohibit these great human values. What they say is not to get attached to them. On many occasions this concept is misquoted. She is the giver of this puruṣārtha. There is another interpretation. Puruṣā means Śiva (Śaktī is prakṛti), artha means salvation and prada means giver. Śiva gives salvation through Śaktī. The importance of Śaktī is emphasized or probably the interdependence of Śiva and Śaktī is cited through this nāma.”
Even while worshiping Her, no one even touches Her lotus feet. Even gods like Brahmā, etc only wear the dust that is under Her feet for performing their duties perfectly. This is explained in Saundaryalaharī (verse 2). “By collecting these dust particles, Brahmā creates fourteen worlds (seven upper and seven lower), Viṣṇu sustains the universe and Śiva causes death and destruction. Dust particles can also be explained as infinite individual souls, the cause for all that exists in the universe. Without soul a body cannot exist. Therefore, it is implied that these three God heads create, sustain and dissolve the beings by collecting the souls from Her feet.”
Since, we have virtually reached the end Saundaryalaharī, more information is required at this point to enumerate Her role in liberation. Śiva’s power is incomparable and is supreme. But Śiva does not act on His own. In order to effectively coordinate different activities of the universe, Śiva carved out His Powers and created a separate abstraction, called Śakti. Therefore, Śakti is not a different entity in existence, but the Supreme Power of Śiva. The independent power of Śiva is known as Svātantrya Śakti, also known as Parāśakti. Parāśakti means Supreme Power. How Śiva carved out His Power and transferred to Her is the question now. Śiva has five energies - cit śakti (Consciousness), ānanda śakti (Bliss), icchā śakti (Divine Will), jñāna śakti (Divine knowledge) and kriya śakti (Divine action). Śiva transferred all these five śakti-s to Her and when She holds all the independent and exclusive powers of Śiva, She is known as Parāśakti, also known as Pratibhā (creative activity of Consciousness) Another question that needs to be answered at this point is, why we should worship Her, when Śiva is Her Creator, the Ultimate Reality, from whom the whole universe originated. Śiva is Prakāśa (Supreme Consciousness), the Supreme Light and She is Vimarśa (awareness of Prakāśa) and only through Her, everything else is made known. Thus, Śiva and Śakti are inseparable in worldly process. But, cessation of transmigration happens only if one merges with Śiva and Śakti plays a crucial role in liberating person. When Her worship transforms into Love for Her, She imparts knowledge about Śiva to that yogi (Lalitā Sahasranāma 727 - Śiva-jñāna-pradāyinī) and makes this yogi to merge with Śiva.
Hence, Śaṁkarācārya has chosen to describe Her as the One, who cannot be attained that easily, mainly because of two reasons. First, She is the Power of Śiva and secondly, She is Kaivalyapada-dāyinī (Lalitā Sahasranāma 625).
Further reading: Kaivalya is the final stage of life of a living being. Nobody is there with that being during that time. He is all alone without any help around and he has to achieve on his own. This is the final stage of one’s evolution. The soul is about to leave its present body and getting ready to merge with the Brahman. Kaivalya is liberation or salvation and hence it is called the final stage. This final stage can be reached in two ways. One is the mundane stage associated with desires and attachments where soul gets ready for rebirth. The other stage is the stage of samādi, where the soul gets ready for its union with the Brahman not to be born again. This is kaivalya. Lalitāmbikā is the giver of this stage.
Pada means four types of consciousness. They are sālokya, sarūpa, samībha and sāyujya. Beyond this is kaivalya. Sālokya is the stage where one performs ritual worship, worshipping idols or portraits of gods. In sarūpa he leaves idol worship and does not differentiate himself from god. In samībha he goes near the god and in sāyujya stage he merges with god. These are the stages of one’s consciousness that finally lead to kaivalya. One has to progress from one stage to another and this progression happens depending upon the level of spirituality. By being spiritual does not mean one has to be religious. Spirituality transcends religious affinities, though religion forms the foundation of spirituality.
To attain kaivalya stage one has to progress from ritual worship to mental worship (meditation). By making sufficient progress in meditation, one has to search for the Brahman within. Once the Brahman is located and realized within, the practitioner moves to the stage of kaivalya, by detaching himself from worldly affinities by staying connected with his Creator. His soul is now under preparation to merge with Him, for final liberation. Finally, he gets liberated with no further transmigration for that soul.
Verse97
गिरामाहुर्देवीं द्रुहिणगृहिणीमागमविदो
हरेः पत्नीं पद्मं हरसहचरीमद्रितनयाम्।
तुरिया कापि त्वं दुरधिगम निस्सीममहिमा
महामाया विश्वं भ्रमयसि परब्रह्ममहिषि॥
girāmāhurdevīṁ druhiṇagṛhiṇīmāgamavido
hareḥ patnīṁ padmaṁ harasahacarīmadritanayām |
turiyā kāpi tvaṁ duradhigama nissīmamahimā
mahāmāyā viśvaṁ bhramayasi parabrahmamahiṣi ||
girām devīṁ - the goddess of speech, Sarasvatī; druhiṇa gṛhiṇīm – consort of Brahmā (Sarasvatī); āhuḥ - describe You; āgama vidaḥ - knowers of āgama śāstra-s; hareḥ patnīṁ padmaṁ - consort of Hari (Viṣṇu) Lakṣmī; hara saha carīm – Consort of Śiva; adritanayām – daughter of Mountain (Himavat), Pārvatī; turiyā kāpi – the fourth stage of consciousness; tvaṁ - Your; duradhigama niḥsīma mahimā – inscrutable and infinite Glory; mahāmāyā - the great Divine Power of illusion (mahāmāyā is of two types, which is discussed in the interpretation below); viśvaṁ bhramayasi – causing perplexity in the universe; parabrahma mahiṣi – the Consort of Supreme Brahman (Paramaśiva).
“Wise and learned men describe You as Sarasvatī, the Consort of Brahmā and Lakṣmī, the Consort of Viṣṇu and also as the daughter of Himavān, the Consort of Śiva. But, You are the great Divine Power with inscrutable and infinite Glory, the Consort of Supreme Brahman Paramaśiva. You are the fourth stage of Consciousness”
This is one of the bejewelled verses of Saundaryalaharī, which describes the Powers of Śiva and Śakti. It is necessary to understand two words in this verse before we understand the grandeur of this verse.
Parabrahman: Though Vedānta describes Parabrahman without any name, for the sake of realizing His Glory and Grandeur, He is described here as Paramaśiva. Paramaśiva is explained in this article.
Mahāmāyā (Reproduced from Lalitā Sahasranāma 215): Māyā means illusion. She is known as mahā-māyā svarūpinī. The entire universe functions on the basis of māyā or illusion. If She does not cast Her effect of māyā on this world, there will no activity at all. Her spell of māyā makes us to seek the Brahman, Heranother form, Prākaśa Vimarśa Mahā-māyā svarūpinī. Even the sages and saints are no exception to Her spell of māyā. The intensity of māyā is felt depending upon one’s karma. In advaita philosophy (non-dualism) to some thinkers the terms māyā and avidyā mean the same thing. But some advaitins differentiate them and say that māyā is an auxiliary to Īśvarā and avidyā is an auxiliary to soul. The main function of māyā is projection, projecting the Brahman in various shapes and forms. But avidyā can both obscure and project, but covering is the main function of avidyā. According to some, the substrate of avidyā is soul and according to some others, avidyā resides in the Brahman. The root of māyā is mā which means ‘to measure’. The infinite Brahman appears as if measured due to the effect of māyā. The root mā also means, leading to the ideal of illusionary appearance. The word māyā can be split into mā + yā. Then it means that which is not, but appears to be. Māyā is regarded as Śaktī, the attribute of the Brahman. Brahman is essentially without attributes and is known as nirguṇa Brahman. But viewed in relation to māyā, it is saguṇa Brahman or with attributes. Just as a magician conjures up many things by his magical power which he really does not possess, so Brahman with māyā śaktī projects the appearance of the world. As things conjured up by the magician are false, so the projected world is ultimately false. The phenomenal world is mere illusion or māyā. It is in reality non-existent. It appears to exist only because of the external objects that are related in the self, behind the mind. It is nothing but a mere illusory projection of ātman.
According to Trika Philosophy, Mahāmāyā is of two kinds. One is aparā and another is parā. Aparā Mahāmāyā is the state of the aspirant, whose awareness is pure. This aspirant is free from karma and māyā, but he is not free from ego, hence the one who attains this state is called vijñānakalā, the state of no-bliss. Typically speaking, this is the first step towards Self-realization and the one who reaches this state never falls from his existing spiritual level. From this state, the aspirant moves forward to his ultimate goal of liberation on his own. He does not need a preceptor. This is the state of Śuddha Vidyā, where I and This (more emphasis on This than I) are still present because of the presence of ego. If ego is dissolved, he will not take notice of This as there cannot be any difference between Brahman and him (the principle of ahaṁ brahmāsmi). Therefore, this is the stage of transition of the aspirant into that of a yogi (yoking of the self with the Self). Another is Parā Mahāmāyā, where aspirants are realised souls, but still consider the material world different from them. In Aparā Mahāmāyā, only Prakāśa (Śiva) is present without Vimarśa (Śakti). Aparā Mahāmāyā is above māyā and Parā Mahāmāyā is the lowest strata in Suddhavidyā and below this is māyā (illusion and duality). If one falls from Suddha Vidyā, he again enters to the unfathomable pit of māyā. It is also important to understand that all types of māyā are only the Absolute Power of Authority of Śiva, which is also known as His svātantrya śakti. This svātantrya śakti of Śiva is known as Śakti and She is not a separate entity and is part of Śiva. With this brief introduction, we now enter into the discussion part of this verse.
This verse says that She is not just Sarasvatī, Lakṣimī and Pārvatī; but She is the Consort of Parabrahman, Paramaśiva, hence She is adored as Parabrahmamahiṣi. The moment we hear about parabrahmamahiṣi, our thoughts go to Lalitā Sahasranāma 233, mahākāmeśamahiṣī and the next nāma Mahātripurasundarī. Kāñcī Paramācārya has given a detailed interpretation for this verse. In the first place, he says that She is Mahiṣi and not Mahārājñī (Lalitā Sahasranāma 2). He explains the difference between Mahiṣi and Mahārājñī, He says, “Mahiṣi means the chief queen of the king; but Mahārājñī means a queen who rules in her own right. In this verse, She is not addressed Mahārājñī, but as Mahiṣi, which clearly explains that She is the Consort of Paramaśiva and not a Supreme Queen who has absolute power of authority. Therefore, it is authoritatively concluded that She is not the ultimate authority, but Paramaśiva is the ultimate authority of the universe. Yet, She alone is powerful as She is the Svātantrya Śakti of Śiva and nobody has this kind of power of authority except Parabrahmamahiṣi.
Next question that arises in our minds is whether Sarasvatī, Lakṣimī and Pārvatī come under Her control? This can be explained in two different angles. As long as we distinguish between different forms of gods and goddesses, we follow only Dvailta philosophy (dualism). From moving to Advaita from Dvaita probably could take several births. Entering into the path of Advaita is the beginning point of spiritual life. All kinds of external worships fall under Dvaita only. As long as we consider Her different from us, it is only dualistic worship. Non-dualistic contemplation can happen only in the mind. When She is known as Parāśakti, She encompasses every aspect of Brahman.
The other interpretation is based on Lalitā Sahasranāma 614, Sacāmara-ramā-vāṇī-savyadakṣiṇa-sevitā, which says, “Goddess Lakṣmī (Ramā) and Goddess Sarasvatī (Vāṇī) stand by Her side and fan Her. This nāma means that those who contemplate Her get wealth and intelligence without even asking for them.” This can be further explained that every creation comes under Her direct control and supervision. This verse does not in any way undermine other deities, but explicitly says that She alone is the Supreme Authority, simply because, She holds the unique and Absolute Power of Śiva and the entire creation begins from this Power, known as Mahāmāyā or Parāśakti.
The next question that arises in our mind is as to why Śaṁkarācārya chose this specific verse to demystify Parabrahman (who is named as Paramaśiva for the purpose of understanding) and Mahāmāyā in this verse? In the initial verses of Saundaryalaharī, he described about Her various attributes, which enabled us to contemplate Her form well. During the first part of Saundaryalaharī, he described Her gross form and in the next part Ānandalaharī, Śaṁkarācārya dwelt on Ānanda or Bliss, which is Her essential nature. When Śiva is Cit, She is Ānanda, and they are together known as Cidānanda (ultimate reality of both Consciousness and Bliss existing together), which can be compared to Śiva-śakty-aikya-rūpiṇī (Lalitā Sahasranāma 999). Though Cidānanda can be explained differently, the subtle meaning is that Ānanda does not exist as a separate entity, but exists inherently in Cit (Consciousness or Śiva). This is known as Paramaśiva. The subtle conveyance of this verse is, as we progress in our spiritual path, we have to move away from Mahāmāyā to Paramaśiva. Parāśakti can only pave way for liberation, by showering Her Grace on us (Śaktipāta), but the final liberation can be given only by Śiva. When Śakti dissolves into obliviousness, Śiva is realized. In other words, duality of worldly process (māyā) is dissolved, Brahman is realized.
There is yet another conveyance in this verse about the fourth stage of consciousness. There are three states of consciousness, jāgrat, (normal active stage, or stage of awakening) svapna (dream stage) and suṣupti (deep sleep state). Beyond these three normal and mundane levels of consciousness, there are two other stages known as turya and turyātīta. Turya is the fourth stage of consciousness, which is used in this verse. It cannot be experienced automatically. This stage can be attained only through meditation. This stage is not related to any of the three mundane stages. In the waking stage we are associated with consciousness. In the dream stage our mind is associated with our consciousness. In the third stage of dream-less sleep, consciousness has no part to play as the mind at this stage is at rest. But in turya stage, one has to tune his mind to become unaware of consciousness. This can be attained only by practice. In this stage one is neither the Brahman nor his own self. If one is able to advance to the next stage of turyātīta, he merges with the Brahman. If he falls from turya stage, he is again bound by worldly actions and the associated miseries. She exists in the form of turya stage. This state of consciousness is witnessing the consciousness of the other three stages (in the deep sleep, consciousness is inactive). The consciousnesses in the other three stages are subjected to modifications. In this stage, the consciousness alone remains looking up for something Superior that has not been experienced by it so far. Therefore the normal consciousness ceases to exist in this stage. Only when we talk about consciousness, we talk about subject and object. There is no subject and no object and in fact nothing exists. This stage of ‘nothing exists’ leads to the transformation of awareness. This can possibly be interpreted as a seed ready to sprout. The transformed consciousness leads to the single pointed or focused consciousness to know about the Brahman or even ready to merge with it.
Kāñci Paramacāya (Voice of God) in his discourse on this verse said, “Nirguṇa Brahman has no connection with Māyā. In order to take people practicing devotion according to Śākta doctrine, Śaṁkarācārya makes Parabrahman and Mahāmāyā as Divine Couple.” This means that only Brahman exists everywhere and He alone is to be realized. Following Śākta doctrine is only to understand the Supreme Power of Brahman, which is projected as Parāśakti. The idea is that one has to first understand Absolute Power of Brahman, which is termed as Parāśakti. When His Power Parāśakti is realized, it is comparatively easier for all of us to realize Brahman. Kṛṣṇa says in Bhagavad Gītā (VII.25), “Veiled by My Yogamāyā, I am not manifest to all....” which goes to prove that Mahāmāyā is nothing but the Divine Potency or Divine Power of illusion. By His own power, Brahman veils Himself through the effects of Mahāmāyā, making His realization difficult. In the process, we continue with all dualities, ego, pride, arrogance, etc. Those with these inferior qualities continue to remain as transmigratory objects without any hopes for liberation.
Towards the end of Saundaryalaharī, Śaṁkarācārya clearly explains the path of liberation to us. It is up to us assimilate his teachings and move forward towards the goal of Emancipation.
Verse98
कदा काले मातः कथय कलितालक्तकरसं
पिपेयं विद्यार्थीं तव चरणनिर्णेजनजलम्।
प्रकृत्या मूकानामपि च कविताकारणतया
कदा धत्ते वाणीमुखकमलताम्बूलरसताम् ॥
kadā kāle mātaḥ kathaya kalitālaktakarasaṁ
pipeyaṁ vidyārthīṁ tava caraṇanirṇejanajalam |
prakṛtyā mūkānāmapi ca kavitākāraṇatayā
kadā dhatte vāṇīmukhakamalatāmbūlarasatām ||
kadā kāle mātaḥ - when, O! Mother; kalita ālaktaka rasaṁ - mixed with the essence of henna; pipeyaṁ vidyārthīṁ - how will (I, the seeker of knowledge) drink; tava caraṇa nirṇejana jalam – the water that offers ablution to Your feet; prakṛtyā mūkānāmapi ca – the one born as a dumb; kavitā kāraṇatayā – cause of composing verses; kadā dhatte – when will I enjoy; vāṇīmukha kamala tāmbūla rasatām – the flavour betel essence from of Sarasvatī’s lotus mouth.
“O! Divine Mother! I am a spiritual seeker. When I will be able to drink water mixed with henna that is used for washing Your sacred feet, which will make even a born dumb to become a composer of verses? When I will be able to taste the flavour of the essence of betel from Sarasvatī’s mouth?”
This verse can be interpreted in two ways – gross and subtle. Śaṁkarācārya prays to Parāśakti that he needs Her Grace to attain spiritual knowledge. He is already a realized person and in spite of this, he, with all humility seeks Her Grace, that too only for drinking water that is used to for cleaning Her feet. Cleansing Her feet does not mean that Her feet has impurities and needs to be cleansed. Washing Her feet is a sacred ritual, performed during worship. This is done out of love, devotion, reverence and for our satisfaction and happiness. The water that is used for ablution turns into red after running over Her feet and this appears as if henna extract is mixed with this water. The water has attained redness merely because of flowing over Her feet. Several reasons could be attributed to this. One, the water turns red by reflecting Her complexion, which is red. Red always means compassion. Or, water while flowing over Her feet gets blessed by the henna pasted applied on Her feet and this blessing is passed on to this water, which turns red. The important aspect is that Śaṁkarācārya merely asks for a drop of water that has cleansed Her feet and nothing more than this. This clearly explains His humility and humbleness. Self-realized persons never rodomontade, as they do not have ego.
Subtle interpretation refers to samayācāra worship, also known as kaula worship, which is explained in detail in Lalitā Sahasranāma 98 Samayācāra-tatparā. This is about worshiping Her subtlest form Kuṇḍalinī. In maṇipūraka cakra, She is offered arghya and pādya and subtle reference is made to this contemplation. Śaṁkarācārya composed several verses on Her subtlest form Kuṇḍalinī. In the first verse in Bhavānībhjaṅgam (भवानीभ्जङ्गम्), he adores Her Kuṇḍalinī form like this.
षडाधारेपङ्केरुहान्तर्विराजत्
सुषुम्नातरालेऽतितेजोलसन्तीम्।
सुधामण्डलं द्रावयन्तीं पिबन्तीं
सुधमूर्तिमीडे चिदानन्दरूपाम्॥
ṣaḍādhārepaṅkeruhāntarvirājat
suṣumnātarāle'titejolasantīm |
sudhāmaṇḍalaṁ drāvayantīṁ pibantīṁ
sudhamūrtimīḍe cidānandarūpām ||
In this verse he praises Her as the One, who shines in six chakras in the spinal cord. He also says that on reaching sahasrāra (crown chakra) She makes sudhā (nectar) to flow from sahasrāra down the throat. This is also mentioned in Lalitā Sahasranāma-s Sahasrārambujārūḍhā (105) and Sudhāsārabhi-varṣiṇī (106). The followers of samayācāra, (worshipping Her through the cakra-s of Kuṇḍalinī, beginning from mūlādhāra is called samayācāra) Both the planet moon and cit-candra-mandalā (cit means foundational consciousness) at sahasrāra represent Śrī Cakra as both have similar qualities. Both shed nectar. Her lotus feet deemed to shine in the moon region of śrī Cakra. Moon is the master of all medicinal herbs that are said to ooze divine water known as nectar.
With regard to gross interpretation, Śaṁkarācārya says that by merely drinking the water that was used for washing (ablution) Her feet, even a dumb can compose and sing verses in Her praise. There is a true incident that happened (in the year 398 BC) to Mūkakavi (great poet Mūka; mūka means dumb and kavi means a poet). He was a great devotee of Kāmākṣī of Kāñcīpuram. He used to visit Her daily and on one fine day She gave darśan to him and blessed Him with speech. He subsequently became pontiff of Kāñcī mutt. He composed 500 verses in Her praise. In one of the verses (stuti śatakam – verse 11), he says, “She is capable of endowing anyone with divine speech, whose flow is incomparable even to the flow of river Ganges.” With all humility Śaṁkarācārya says that he is still a seeker and wants to get Her Grace to attain liberation. However, it is said that he was an incarnation of Śiva Himself.
Two things are interesting to note in this verse. While washing Her feet, he says that the water that cleanses Her feet turns red. The water turns red on account two reasons. One, Her complexion gets reflected in the water. Secondly, when water passes through Her feet, it attains the colour of henna applied to Her feet. He also conveys that speech too has red colour. That is why he refers to chewing of betel leaves by goddess Sarasvatī. While chewing betel leaves, the mouth turns red.
Verse99
सरस्वत्या लक्ष्म्या विधिहरिसपत्नो विहरते
रतेः पतिव्रत्यं शिथिलयति रम्येण वपुषा।
चिरं जीवन्नेव क्षपितपशुपाशव्यतिकरः
परानन्दभिख्यं रसयति रसं त्वद्भजनवान्॥
sarasvatyā lakṣmyā vidhiharisapatno viharate
rateḥ pativratyaṁ śithilayati ramyeṇa vapuṣā |
ciraṁ jīvanneeva kṣapitapaśupāśavyatikaraḥ
parānandabhikhyaṁ rasayati rasaṁ tvadbhajanavān ||
tvat bhajanavān – Your devotee; sarasvatyā lakṣmyā – in the company of Sarasvatī and Lakṣmī; vidhihari sapatnaḥ; their Consorts Brahmā and Viṣṇu; viharate – take away (for courting); ramyeṇa vapuṣa – (by means of his) handsome body; rateḥ pativratyaṁ śithilayati – destroys the chastity of Rati; ciraṁ jīvanneeva – by remaining as an immortal; kṣapita paśupāśa vyatikaraḥ - freed his soul from the bondage of ignorance; parānanda abhikhyaṁ - splendour of the Supreme Bliss; rasayati rasaṁ - enjoys the essence.
“Your devotee becomes enemy to Brahmā and Viṣṇu, as he takes away their Consorts Sarasvatī and Lakṣmī. By means of his handsome body, he also takes away Rati (the divine damsel). By attaining immortality, he has freed his soul from the bondage of ignorance and perpetually enjoys the essence of Supreme Bliss.”
This verse has only subtle meaning and if this is interpreted on the grosser side, it is absolutely wrong. The man that is referred here is the one who has excelled in samayācāra worship. When he has already merged his individual consciousness with Supreme Consciousness (Śiva), he needs nothing in this material world. By worshiping Her, he has attained everything – supreme spiritual knowledge, enough material wealth and physical fitness. By referring to Sarasvatī and Lakṣmī, Śaṁkarācārya conveys that such a devotee has attained everything that is possible in his living. By referring to Rati, he says that this yogi’s body automatically attains eternal youthfulness. By uniting his jīvātman (the self) with Paramātman (the Self), he becomes a jīvanmukta (liberated while living). He enjoys every minute of his jīvanmukta state, as he always remains in the state of Supreme Bliss. He perpetually remains in the state of Supreme Bliss. Śaṁkarācārya uses the word “parānanda” (the state of spiritual ecstasy or Supreme Bliss).
Jīvanmukta, though liberated completely in this life, continues to exist with his body to exhaust the remnants of his karmic impressions. During this life, he has been rewarded by Her as he had pursued four puruṣārtha-s (puruṣārtha means object of human life), dharma, artha, kāma and mokṣa, in the most rightful manner. Dharma is a way of living without hurting others and following dictums of śāstra-s. It is a way of discharging one’s duty, without hurting others either physically or mentally. Artha is the right way of earning material wealth. He is able to earn wealth better than others, as he has Her Grace. By earning wealth, he gives away his wealth to others, after decently maintaining his family. In other words, he distributes his excess, after saving for his family’s future, for the purpose of charity. This is because, as far as he is concerned, everything is Brahman to him. He cannot see others suffering. He has highest level of philanthropic attitude (Recently Bill Gates, Warren Buffet, etc are living examples). Instead of multiplying his wealth beyond a point, he shares his excessive wealth with needy and derives inexplicable happiness. Kāma means all types of his desires. Desire for spiritual pursuit, desire for maintaining harmony, desire for both mental and physical happiness, etc are classified under kāma. When he has attained everything, he needs nothing to attain. After having fully lived his life, he aspires for mokṣa, the liberation.
This sincere devotee has evolved to this stage by his sheer spiritual practices and deep love for Her. He fully understands that he can be liberated from the pains of transmigration only by the Divine Mother, who is always compassionate. He has moved faster from the mundane stage of his existence to this Blissful state. He fully understands the sayings of Adhyātmarāmāyaṇa (Bālakāṇḍa – verse 51), “Knowing this (you are That or you are Brahman), my devotees attain Me. Those who are devoid of devotion to Me, roll in the abyss of śāstra-s. Theirs is neither knowledge nor emancipation, even through hundreds of transmigration.” (For a Self-realized person, dictums of śāstra-s and procedures do not matter as he is fully aware that reality is Brahman alone.)
How liberation happens? Kaivalya is the final stage of life, of a living being. Nobody is there with that being during that time. He is all alone without any help around and he has to achieve on his own. This is the final stage of one’s evolution. The soul is about to leave its present body and getting ready to merge with the Brahman. Kaivalya is liberation or salvation and hence it is called the final stage. This final stage can be reached in two ways. One is the mundane stage associated with desires and attachments where soul gets ready for rebirth. The other stage is the stage of samādhi, where the soul gets ready for its union with the Brahman not to be born again. This is kaivalya. Parāśakti is the giver of this stage. There are four types of consciousness. They are sālokya, sarūpa, samībha and sāyujya. Beyond this is kaivalya. Sālokya is the stage where one performs ritual worship, worshipping idols or portraits of gods. In sarūpa he leaves idol worship and does not differentiate himself from god. In samībha he goes near the god and in sāyujya stage he merges with god. These are the stages of one’s consciousness that finally lead to kaivalya. One has to progress from one stage to another and this progression happens depending upon the level of spirituality. By being spiritual does not mean that one has to be religious. Spirituality transcends religious affinities, though religion forms the foundation of spirituality. To attain kaivalya stage one has to progress from ritual worship to mental worship (meditation). By making sufficient progress in meditation, one has to search for the Brahman within. Once the Brahman is located and realized within, the practitioner moves to the stage of kaivalya, by detaching himself from worldly affinities by staying connected with his Creator. His soul is now under preparation to merge with Him, for final liberation. Finally, he gets liberated with no further transmigration for that soul.
Similar message is conveyed through Saundaryalaharī (verse 22). “O! Bhavāni! The one who addresses You as Bhavāni seeking your compassion to bestow Your glance on him considering him as Your servant, offered liberation by You instantaneously, even before he could complete the word Bhavāni...”
In a nutshell, this verse (99) conveys the benefits of worshiping Divine Mother. In the highest level of devotion, the difference between Her and yogi is annihilated and they both become one, the state of kaivalya. Just before entering into the state of kaivalya, devotion for Her transforms into love for Her. When the love for Her is intensified, the yogi loses all worldly interests and perpetually stays with Her waiting for Her approval to get liberated.
Verse100
प्रदीपज्वालाभिर्दिवसकरनीराजनविधिः
सुधासुतेश्चन्द्रोपलजललवैरर्घ्यरचना।
स्वकीयैरम्भोभिः सलिलनिधिसौहित्यकरणं
त्वदीयाभिर्वाग्भिस्तव जननि वाचां स्तुतिरियम्॥
pradīpajvālābhirdivasakaranīrājanavidhiḥ
sudhāsuteścandropalajalalavairarghyaracanā |
svakīyairambhobhiḥ salilanidhisauhityakaraṇaṁ
tvadīyābhirvāgbhistava janani vācāṁ stutiriyam ||
pradīpa jvālābhiḥ - with the flames of a lamp; divasakara nīrājana vidhiḥ - offering dīpārādhana to the sun; sudhā suteḥ - generation of nectar of the moon; candropala jalalavaiḥ - droplets of water oozing out of the moonstone; arghya racanā – offering arghya; svakīyaiḥ ambhobhiḥ - its own water; salilanidhi sauhitya karaṇaṁ - satisfying ocean with water oblations; tvadīyābhiḥ vāgbhiḥ - Your own words; tava – Yours; janani – O! Divine Mother; vācāṁ stutiriyam – words of praise.
“O! Divine Mother! These words of praise (entire Saundaryalaharī) appear like offering dīpārādhana to the sun, offering oblations to the moon from the water secreted from moon stone and offering oblations to the ocean with water. All these words (of Saundaryalaharī) are only Your own words.”
This is the last verse of Saundaryalaharī, one of the greatest hymns on Parāśakti ever composed. This would not have been possible without Her Grace. In fact, it is widely believed that Śaṁkarācārya composed these verses in Her direct presence, as otherwise, no one could have described Her qualities so elegantly and meticulously.
The grosser meaning of the verse elucidates the humility of Śaṁkarācārya, the most learned man of the recent times. He not only wrote interpretations to several great holy texts such as Brahma Sūtra and Upaniṣad-s, but also composed several hymns in Her praise. Beyond all these, he established Advaita philosophy and proved beyond doubt, its importance if realizing Brahman. It is a fact that a Self-realized person will never boast of his spiritual status or make others know his spiritual attainment, as there is no necessity for him to do so. On the contrary, those who boast themselves of spiritual realization are not realized persons at all. In the highest stages of spiritual path, ego is completely dissolved. It is only because of the ego, a person identifies himself as different from Her. In spite of being a Self-realized sage, Śaṁkarācārya, with all humility, says to Parāśakti, that it is only Her own words that are used in composing this hymn. Śaṁkarācārya subtly conveys that speech originates from Her. This is confirmed in Lalitā Sahasranāma 640, Vāgadhīśvarī (She is the ruler of speech). Her Absolute form is also called parāvāc form. This parāvāc is primeval stage. The sound in this stage can be called as a seed that has not yet germinated. When the seed begins its germination, the stage is called paśyantī. At this stage the seed has the desire to grow. The stem becomes visible and the seed is set to commence its journey of growth. Though it is known for certain that there is going to be a tree at a future date, one does not know how the tree would be, big or small, fruit bearing or barren etc. When the sapling grows to a certain height, one is able to see its leaves, he will be able to identify what type of tree that would be. This stage is called madhyamā. The sapling further grows to become a tree, when one is able to see its flowers and fruits. He is able to recognize the nature of this seed totally now. The complete form of the tree is known at this stage. This is called vaikharī stage. These three stages originated from the form of the Absolute, the seed in this example. Absolute form is called as parāvāc. Parā mean the highest form or the supreme form and vāc means sound. Parāvāc means the supreme form of sound. From this parā form or the seed form sound germinates, grows and yields words. The result is a full word with meaning. In a human being this parāvāc is said to be in the form of kuṇḍalinī energy posited in mūlādāra cakra or base cakra. From the base cakra, the seed of the sound begins its ascent, reaches manipūraka cakra or navel cakra in the form of paśyantī, moves to anāhat cakra or heart cakra in the form madhyamā and reaches viśuddhi throat cakra as vaikharī where the final cleansing takes place. From the throat cakra the physical form of words are delivered. The vibration of kuṇḍalinī energy is the seed of the sound. When a desire of speech arises, it manifests as Śabda Brahman at mūlādhāra and moves up to take a physical form and delivered through throat cakra in the form of vaikharī. Śabda Brahman is the Brahman in the form of sound. Like universe manifesting from the Brahman, words originate from Śabda Brahman. In reality, these two Brahman are not different. Thus it is proved beyond any doubt that She is the supreme ruler for words.
In addition to these authentic sources, there are several nāma-s in Lalitā Sahasranāma which authentically proves that She is the source of vāc (speech). For example, 350, Vāgvādinī (She prompts speech or She is in the form of speech itself. Goddess Sarasvatī is referred to as the goddess of speech. This nāma could mean that Sarasvatī acquired the control of speech from Her. Nāma 704 is Sarasvatī, which means She is the Goddess of knowledge. What She does as Sarasvatī? Brahman is the embodiment of knowledge. Due to the effect of māyā people are bound by dyads. Sarasvatī is the form that is capable of dispelling the ignorance, the impediment in realizing the Brahman. Bhagavad Gīta (V.15) explains this reality by saying “Knowledge is enveloped in ignorance”. The entire universe is Her manifestation. To understand this, knowledge is required. She is the store house of knowledge and She gives knowledge to those who seek this supreme knowledge. She gives knowledge only to those who are worthy of it. From the sinners, the highest form of knowledge is concealed by ignorance. Real knowledge is of no use for those who do not seek it. The next question is what is real knowledge?
Essence of Advaita is real knowledge. Seeking Her within is real knowledge. Worshiping Her as someone different from us is due to spiritual ignorance and is not the real knowledge that is spoken of in Advaita. . It is duality or dvaita. Dyads and triads do not lead to liberation. They are like a rope appearing as a snake in the darkness. When a rope appears likes a snake, there are two things happen one after another. One is the suppression of reality and secondly it is the deceptive projection. What is not there is wrongly projected, as if it is there. The individual soul has the Supreme Self within. Supreme Self is called as individual soul, because the Prakāśa of Śiva is veiled by Her in the form of māyā. The soul is within and when we need to remove this māyā, we have to look within. When we begin to look within, we first understand and realize Her. Out of compassion and in appreciation of our sincere efforts to know the Self, She removes the veil of māyā and once the veil of māyā is removed, there we realize Prakāśa of Śiva, the Supreme Self. She is in the form of māyā and only if She is properly understood and realized, Supreme Self cannot be realized. She alone can make Self-realization possible. We cannot overlook Her and go to Śiva directly. None of the Scriptures talk about Śiva and Śakti as two different entities. They are One. How can light be differentiated from its shine and splendour? After getting satisfied with his or her sincerity and perseverance, She imparts to that yogi, knowledge about Śiva (Lalitā Sahasranāma 727, Śiva-jñāna-pradāyinī). Why She should do all these for us? Because She is Śrī Mātā, the Universal Mother or Mā. (She is addressed as mātā as She is the Creator, sustainer and also the dissolver. The universe was created out of Her. The universe acts as per Her instructions. When the dissolution takes place, the universe merges back into Her. The cycle of saṃsāra, the world which has phenomenal existence and also meaning transmigration repeats itself by birth, sustenance and death. Saṃsāra is called as an ocean).
Her compassion is without partiality. She looks only into a devotee’s mind and nothing else. She evaluates a devotee on the basis of Love for Her. Lalitā Sahasranāma 992, Avyāja-karuṇā-murtiḥ talks about Her impartial compassion. The next question that arises to our mind is to know the purpose of Her compassion. This is explained in the next nāma (993), which says, Ajñāna-dhvānta-dīpikā, which means that She removes darkness of spiritual ignorance. Ajñāna means ignorance, particularly spiritual ignorance and can be removed by knowledge. Super imposition is the effect of ajñāna. The world is superimposed on the Brahman and this is due to ignorance. It disappears with the knowledge of ultimate Reality}.One should have been extremely blessed to contemplate Her in this birth. When Her Grace (Śaktipāta – Descent of Her Grace) is showered on a person, he or she gets ready for liberation in this birth itself.
As far as this 100th verse is concerned, Śaṁkarācārya says that paying tribute to Her through words is offering water oblations to the ocean, offering oblations of water secreted from moonstone to the moon and offering dīpārādhana to the sun. Though they have no significance, still we do these rituals for our satisfaction. The only way to attain Her is through spiritual knowledge. One can begin her or his spiritual journey by performing pūja-s and after attaining perfection, she or he moves on to mantra japa and after becoming conversant with mantra, she or he is able to contemplate on Her. At this stage, pūja-s and mantra japa-s stop on their own and the devotion transforms into Love for Her and when the Love for Her is Absolute, She is greatly satisfied and initiates further steps for this yogi’s liberation. From a human Guru, She takes over as this yogi’s Guru (Lalitā Sahasranāma 603, Gurumūrtiḥ) and guides this yogi for his merger unto Śiva.
Saundaryalaharī (comprising of 100 verses; many texts refer to 103 verses and the last three verses – not included in this series – are said to be subsequent additions and not composed by Śaṁkarācārya) is submitted at Her Lotus feet with the following verse from Paramārthasāra (verse 62). “As a seed scorched by fire becomes incapable of germination. Similarly, karmas are burnt in the flame or real knowledge and incapable of causing rebirth.”
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