Readings from Soundarya Lahari (Slokas 51–100)
“Saundarya Lahari” meaning “Waves Of Beauty” is one of the most famous Sanskrit hymns to the Divine Mother by Adi Shankara eulogizing, in one hundred verses, the beauty, grace, compassion and other finer qualities of Shakti, consort of Shiva. This work has many ideas and concepts similar to those contained in the Lalita Sahasranama Stotra in Brahmanda Purana.
Among the 100 Slokas there a few which contain descriptions of Kundalini, the six chakras (mystic/psychic centres) in the body which, when activated, revolutionise our consciousness, modes of worship, contemplation and meditation practised by the followers of path of Tantra , mystic syllables used in mantras addressed to Sakthi, the symbol of srichakra etc. These are highly technical and their esoteric meaning makes sense only to those who tread the path indicated therein under the guidance of a competent guru. Though the slokas are included in the text (with an *), no attempt has been made to elucidate or explain them.
From sloka 42 onwards, it is the description of the beauty of the Goddess from head to foot where the poetic genius of Shankara is brought to play. Some ascribe this portion of the text to some one other than Shankara. However, all the 100 slokas together are generally known by the title ‘Saundarya Lahari’
सौन्दर्यलहरी (श्लोकाः ५१ – १००)
शिवे शृंगारार्द्रा तदितरजने कुत्सनपरा
सरोषा गंगायां गिरिशचरिते विस्मयवती ।
हराहिभ्यो भीता सरसिरुहसौभाग्यजननी
सखीषु स्मेरा ते मयि जननि! दृष्टिः सकरुणा ॥५१॥
O Mother! The glance from your eyes is liquid with the emotion (rasa) of sringara (conjugal love) for Siva, it reflects revulsion for others( i.e those who are not-shiva meaning inauspicious), it is full of anger for Ganga (to whom Shiva has given place on his head), it is all wonder at the stories and the exploits of Shiva, It is fearful of the serpents with which Shiva adorns himself, it vanquishes the lotus in beauty, it is full of fun and humour with your maids and it is all compassion for me. [In short, those eyes manifest all the nine rasas, each appropriate to the occasion or situation] .
गते कर्णाभ्यर्णं गरुत इव पक्ष्माणि दधती
पुरां भेत्तुश्चित्तप्रशमरसविद्रावणफले ।
इमे नेत्रे गोत्राधरपतिकुलोत्तंसकलिके
तवाकर्णाकृष्टस्मरशरविलासं कलयतः ॥५२॥
O Mother! Daughter of Himavan ! Your eyes reach out to the ears with eye lashes like feathers. They resemble the arrows from Kama’s bow the string of which is stretched up to the ear andhave the effect of disturbing the calm in the mind of Shiva, the destroyer of the three cities (tripura).
विभाति त्वन्नेत्रत्रितयमिदमीशानदयिते ।
पुनः स्रष्टुं देवान् द्रुहिणहरिरुद्रानुपरतान्
रजस्सत्वं बिभ्रत्तम इति गुणानां त्रयमिव ॥५३॥
O Consort of Shiva! Your three eyes shine with eye-colours (anjan) of black red and white playfully applied to them. It looks as if they have taken on the three gunas (modes of prakriti) in order to create again Brahma, Vishnu and Rudra after the great dissolution. (red represents rajas, white sattwa and black tamas, the three modes of prakriti which are dominant in Brahma, Vishnu and Rudra respectively )
पवित्रीकर्तुं नः पशुपतिपराधीनहृदये
नदः शोणो गङ्गा तपनतनयेति ध्रुवममुम्
त्रयाणां तीर्थानामुपनयसि संभेदमनघम् ॥५४॥
O Devi whose heart his entirely with Shiva ! In order to purifiy us you have, as it were, brought about the union of the three holy rivers of Saraswati, Ganga and Yamuna ( the waters of which have red, white and dark colours respectively) with your eyes full of compassion and having red, white and black colours respectively.
निमेषोन्मेषाभ्यां प्रलयमुदयं याति जगती
तवेत्याहुः सन्तो धरणिधरराजन्यतनये ।
त्वदुन्मेषाज्जातं जगदिदमशेषं प्रलयतः
परित्रातुं शङ्के परिहृतनिमेषास्तव दृशः॥५५॥
Saints say that the worlds arise and dissolve respectively with your eyes opening and shutting when you wink. I think that in order to protect from dissolution the worlds already created, your eyes have given up shutting and remain open without a wink.
निलीयन्ते तोये नियतमनिमेषाश्शफरिकाः।
इयं च श्रीर्बद्धछदपुटकवाटं कुवलयं
जहाति प्रत्यूषे निशि च विघटय्य प्रविशति ॥५६॥
O Aprna! she-fish, fearing that your eyes which stretch up to the ears may whisper into the ears something against them (since the fish compete with the shape of your eyes), hide themselves in the water with their eyes always open. The beauty of your eyes leaves the lily the petals of which close in the morning (and enters the lotus which blooms at that time). The same beauty enters the lily again during the night when the latter blooms.[ The poet devotee imagines that the eyes of the Mother, which resemble the petals of the lotus and the lily lend their beauty to the lotus during the day and to the lily during the night]
दृशा द्राघीयस्या दरदलित नीलोत्पलरुचा
दवीयांसं दीनं स्नपय कृपया मामपि शिवे
अनेनायं धन्यो भवति न च ते हानिरियता
वने वा हर्म्ये वा समकरनिपातो हिमकरः ॥५७॥
O The Auspicious One ! Bathe me, who is far away from you and is in a miserable condition, in the compassion of your long and wide eyes which shine like the slightly open blue lily. I will be blessed by such compassion and it will not cost you anything.
The moon sheds its light equally in the forest and in the mansion.
अरालं ते पालीयुगलमगराजन्यतनये
न केषामाधत्ते कुसुमशरकोदण्डकुतुकम् ।
तिरश्चीनो यत्र श्रवणपथमुल्लंघ्य विलस-
न्नपांगव्यासंगो दिशति शरसन्धानधिषणाम् ॥५८॥
O Devi! Who will not be led to thinking that the curved space between your ears and eyes on both sides looks like the bow of Kama (Cupid). The corners of your eyes reaching out to the ears remind one of the process of readying an arrow to be shot from the bow.
चतुश्चक्रं मन्ये तव मुखमिदं मन्मथरथम् ।
महावीरो मारः प्रमथपतये सज्जितवते ॥५९॥
The reflection of your two thatankas on your cheeks (which are smooth and reflective like a mirror) makes your face look like a chariot with four wheels (the two original and the two reflections of the thatankas) riding in which the valiant Cupid encounters Shiva who is well prepared (in his chariot of Earth with the Sun and the Moon as the wheels).
[Note: When Shiva set out to fight Tripura the Earth became the chariot, the Sun and the Moon wheels of the chariot, sumeru the bow, Vishnu the arrows, Brahma the charioteer, Ocean the quiver, Vedas the horses, and Adishesha the bow-string]
पिबन्त्या शर्वाणि! श्रवणचुलुकाभ्यामविरलं
झणत्कारैस्तारैः प्रतिवचनमाचष्ट इव ते ॥६०॥
O Sharvani! You drink incessantly, with the cups of your ears, the sweet words of praise uttered by Saraswati which surpass the sweetness of nectar. ( In this process) when you nod your head in appreciation (of the poetical and musical beauty of Saraswati’s words), your Kundalas (ear-globes) oscillate creating a loud sweet sound which it seems, is in reply, nodding agreement to your appreciation.
त्वदीयो नेदीयः फलतु फलमस्माकमुचितम् ।
समृद्ध्या यत्तासां बहिरपि च मुक्तामणिधरः ॥६१॥
Daughter of Himavan! May this nose of yours resembling a piece of bamboo (from which flute is made) give us, who are very near you, appropriate fruits. It carries within itself several beautiful pearls some of which slip out by the breath of the moon and become the pearls you wear in the outer part of your nose. [This sloka has some esoteric meaning too complicated to explain here.]
प्रकृत्या रक्तायास्तव सुदति! दन्तछदरुचेः
प्रवक्ष्ये सादृश्यं जनयतु फलं विद्रुमलता।
न बिंबं तद्बिंबप्रतिफलनरागादरुणितं
तुलामध्यारोढुं कथमिव न विलज्जेत कलया ॥६२॥
O Devi! with beautiful teeth ! Your lips are naturally red and I can think of something in comparison only if the coral creeper can produce a fruit, not the bimba fruit which gets its red colour from the reflection of the red of your lips. How can bimba not be ashamed of the fact that it cannot compete with even a pale shade of the red of your lips ?
स्मितज्योत्स्नाजालं तव वदनचन्द्रस्य पिबतां
चकोराणामासीदतिरसतया चञ्चुजडिमा ।
पिबन्ति स्वच्छन्दं निशि निशि भृशं काञ्चिकधिया ॥६३॥
The beaks of chakora birds which drink the moonlight-like effulgence emanating from your beautiful smile become numb due to the surfeit of sweetness in it. Therefore every night they freely drink of the light emanating from the moon since by comparison it has acid taste of kanji (fermented soup rice or other cereal) to counteract the numbness.
[Note: Chakora is a legendary bird which is supposed to subsist on the nectar, the sweetest of all things, contained in the moonlight. ]
जपापुष्पच्छाया तव जननि! जिह्वा जयति सा ।
सरस्वत्या मूर्त्तिः परिणमति माणिक्यवपुषा ॥६४॥
O Mother ! Your tongue takes on the red colour of the japa flower because of its repeated chanting of the innumerable qualities and exploits of your consort Shiva. As a result Saraswati, abiding at the tip of your tongue, takes on the body of manikya, a gem of bright red colour.
रणे जित्वा दैत्यानपहृतशिरस्त्रैः कवचिभि-
विलीयन्ते मातस्तव वदनतांबूलकबलाः ॥६५॥
O Mother ! Having vanquished the asura hordes in battle, Kumara, Indra and Upendra take off their head-gear and, with their armour still on, return (and report to you and pay their respects). They are indifferent to the nirmalya of Shiva on which Chanda has the right. But they gladly accept the remnants of tambula from your mouth containing bits of camphor as white as the moon and swallow it, dissolving it in their mouth.
विपञ्च्यागायन्ती विविधमपदानं पशुपते-
स्त्वयारब्धे वक्तुं चलितशिरसा साधुवचने ।
निजां वीणां वाणी निचुलयति चोलेन निचृतम् ॥६६॥
Vani plays the Veena praising the exploits of Lord Shiva. You nod your head in approval and start saying a few words of appreciation. .But the few words uttered by you are so sweet in themselves that, in comparison, Vani feels that the notes from her veena are jarring. She quietly and quickly covers the instrument with its cloth and stops playing. .
कराग्रेणस्पृष्टं तुहिनगिरिणा वत्सलतया
गिरीशेनोदस्तं मुहुरधरपानाकुलतया ।
करग्राह्यं शंभोर्मुखमुकुरवृन्तं गिरिसुते
कथंकारं ब्रूमस्तव चिबुकमौपम्यरहितम् ॥६७॥
O Daughter of Himavan ! How can we describe your incomparable chin which is touched by Himavan with affection, which is lifted up by your consort Shiva raring to drink at your lips and which is held by Shambhu in his hands as the handle of the mirror of your face (into which he looks fascinated) ?
भुजाश्लेषान्नित्यं पुरदमयितुः कण्टकवती
तव ग्रीवा धत्ते मुखकमलनालश्रियमियम् ।
स्वतः श्वेता कालागरुबहुलजंबालमलिना
मृणालीलालित्यं वहति यदधो हारलतिका ॥६८॥
O Devi ! The hairs on your neck stand on end when your consort Shiva, the destroyer of tripura, holds you in his embrace. It then appears that your neck is the short stem of the face-lotus. Also, the garland of naturally white pearls hanging from your neck become dark in contact with black agaru apllied on your neck and resembles the long and delicate stem of the lotus flower.
गले रेखास्तिस्रो गतिगमकगीतैकनिपुणे
विराजन्ते नानाविध मधुररागाकरभुवां
त्रयाणां ग्रामाणां स्थितिनियमसीमान इव ते ॥६९॥
O Devi highly proficient in gati, gamaka and gita (the essential elements of music)! The three lines on your neck corresponding to the three strands of the mangalsutra tied by Shiva on the auspicious occasion of your marriage lead one to imagine that they mark the boundary between the three swaragramas which are the sources of different sweet ragas (melodies).
मृणालीमृद्वीनां तव भुजलतानां चतसृणां
चतुर्भिस्सौन्दर्यं सरसिजभवः स्तौति वदनैः।
श्चतुर्णां शीर्षाणां सममभयहस्तार्पणधिया॥।७०॥
O Devi! Brahma sings praises of your four hands, which are as tender as the stem of the lotus flower, with his four faces (mouths) as if simultaneously seeking refuge for his remaining four heads fearing the nails of Shiva who had nipped one of his heads in the beginning
कराणां ते कान्तिं कथय कथयामो कथमुमे ।
कयाचिद्वा साम्यं भजतु कलया हन्त कमलं
यदि क्रीडल्लक्ष्मी चरणतललाक्षारसचणम् ॥७१॥
O Uma! How can we adequately describe the spledour of your hands, enhanced by the brightness of the nails, which mock the beauty of the lotus in full bloom? Even if the lotus is as bright as the redness of the laksharasa on the feet of Goddess Lakshmi playing therein, who can judge to what degree the lotus can compare with your hands?
[Note: The idea is the lotus can in no way reach anywhere near the beauty of the hands of Uma]
समं देवि स्कन्दद्विपवदनपीतं स्तनयुगं
तवेदं नः खेदं हरतु सततं प्रस्नुतमुखम्
स्वकुंभौ हेरम्बः परिमृशति हस्तेन झटिति ॥७२॥
May your two breasts, lactating always, at which both Ganesha and Skanda drink at the same time, take away all our sorrows. Seeing those breasts Ganesha, troubled by doubt in his mind, suddenly feels his bulging forehead with his hands genarating much mirth.
[ Note: Since the mother’s breast resembles the bulge on his forehead a doubt arises in the mind of Ganesha that probably the bulge on his forehead has been transferred to his mother]
न सन्देहस्पन्दो नगपतिपताके मनसि नः।
पिबन्तौ तौ यस्मादविदितवधूसंगरसिकौ
कुमारावद्यापि द्विरदवदनक्रौञ्चदलनौ ॥७३॥
O Daughter of Himavan! Those breasts of yours are small pots of manikya ( a precious gem) containing nectar, there is not the slightest doubt about it. It is because of this that Ganesha, the elephant-faced and Skanda, the destroyer of Krauncha, continue to be Kumaras (pre-adolescent) unaware of conjugal pleasures.
समारब्धां मुक्तामणिभिरमलां हारलतिकाम् ।
प्रतापव्यामिश्रां पुरदमयितुः कीर्तिमिव ते ॥७४॥
O Devi ! The middle of your breasts sports the pure white garland made out of the pearls gathered from the bulges in the forehead of Gajasura killed by Shiva. The red of your lips is reflected in the pearls and the garland becomes multi-coloured as if to proclaim the valour and fame of Lord Shiva
[Note: In figures of speech used by Sanskrit poets, red is associated with valour and white is associated with fame].
तव स्तन्यं मन्ये धरणिधरकन्ये हृदयतः
पयः पारावार: परिवहति सारस्वतमिव ।
दयावत्या दत्तं द्रविडशिशुरास्वाद्य तव यत्
कवीनां प्रौढानामजनि कमनीयः कवयिता ॥७५॥
O Daughter of Himavan! I guess that the milk from your breasts is a sea of nectar which flows from your heart as the flood of sweet, poetic words of Saraswati which, moved by compassion, you fed the dravida child who became the foremost among poets authoring great works of devotional poetry.
गभीरे ते नाभीसरसि कृतसंगो मनसिजः।
समुत्तस्थौ तस्मादचलतनये धूमलतिका
जनस्तां जानीते तव जननि रोमावलिरिति ॥७६॥
O Mother ! Daughter of Himavan ! With his body burnt in the fire of Shiva’s anger, Kama dived into the deep lake of your navel and from the navel arose a column of smoke which people know as a streak of hair.
यदेतत् कालिन्दीतनुतरतरङ्गाकृति शिवे
कृशे मध्ये किञ्चिज्जननि!यत् भाति सुधियां।
तनूभूतं व्योम प्रविशदिव नाभिं कुहरिणीं ॥७७॥
O Mother! Auspicious One! This something ( a streak of hair) resembling a tiny wave of Kalindi river which is visible to those of pure mind at your slender middle portion (waist) leads one to think that the space between your breasts, which has been made extremely thin as a result of the breasts pressing against each other, is entering the opening of the navel. [poetic imagination]
कलावालं कुण्डं कुसुमशरतेजोहुतभुजः।
रतेर्लीलागारं किमपि तव नाभिर्गिरिसुते
बिलद्वारं सिद्धेर्गिरिशनयनानां विजयते ॥७८॥
O Daughter of Himavan ! Your navel is the stationary whirlpool of the Ganges. It is the base of the creeper (the streak of hair from the navel to the breasts) with two buds (breasts). It is the chasm in which the fire of Kama’s valour burns. It is the play field of Rati, consort of Kama. It is the opening to the fruits of austerities performed by the eyes of Shiva.[poetic imagination]
निसर्गक्षीणस्य स्तनतटभरेण क्लमजुषो
नमन्मूर्तेर्नारीतिलक! शनकैस्त्रुट्यत इव ।
चिरं ते मध्यस्य त्रुटिततटिनीतीरतरुणा
समावस्थास्थेम्नो भवतु कुशलं शैलतनये ॥७९॥
O Daughter of Himavan ! Crest Jewel of women! May all be well with your naturally slender middle portion (waist), tired by bearing the load of your breasts, slightly bent forward and apparently slowly breaking and with as much stability as the tree on the broken bank of a river (which may be uprooted anytime).
कषन्तौ दोर्मूले कनककलशाभौ कलयता ।
तव त्रातुं भंगादलमिति वलग्नं तनुभुवा
त्रिधानद्धं देवि! त्रिवलिलवलीवल्लिभिरिव ॥८०॥
O Devi! Your breasts resemble pots of gold which, in their fullness, press against the base of your arms and are sweating. They threaten to tear open the brassiere supporting them. In order to protect your middle from being broken by the weight of your breasts Cupid has tied your middle with lavali creepers which are seen as the three lines (wrinkles, creases) on your middle (stomach) [ poetic imagination]
गुरुत्वं विस्तारं क्षितिधरपति पार्वति निजा-
न्नितंबादाच्छिद्य त्वयि हरणरूपेण निदधे ।
अतस्ते विस्तीर्णो गुरुरयमशेषां वसुमतीं
नितंबप्राग्भारः स्थगयति लघुत्वं नयति च ॥८१॥
O Parvati ! Your father Himavan gathered heaviness and expanse from his own hips and gave them to you as dowry. Therefore the heaviness and expanse of your hips hide the whole of this earth from view and make the earth much lighter.
[Note: Mountains are supposed to support the earth vide their synonyms in Sanskrit महीधरः, भूधरः, धराधर etc.]
करीन्द्राणां शुण्डान् कनककदलीकाण्डपटली-
मुभाभ्यामूरुभ्यामुभयमपि निर्जित्य भवति
सुवृत्ताभ्यां पत्युः प्रणतिकठिनाभ्यां गिरिसुते !
विधिज्ञे! जानुभ्यां विबुधकरिकुंभद्वयमपि ॥८२॥
O daughter of Himavan! You have vanquished, with your shapely thighs, the trunks of elephants and the kernels in the centre of the trunk of banana plants. You have also beaten the bulges on the forehead of Airavata, the celestial elephant, by your perfectly round knees which have been hardened by kneeling before your consort Shiva, while bowing to him.
[Note:Poets compare shapely thighs with the trunk of the elephant or the kernel at the centre of the trunk of the banana plant]
पराजेतुं रुद्रं द्विगुण्शरगर्भौ गिरिसुते !
निषंगौ जंघे ते विषमविशिखो बाढमकृत॥
यदग्रे दृश्यन्ते दशशरफलाः पादयुगली
O Daughter of Himavan ! In order to defeat Rudra, Kama (Cupid) surely made your two legs (below the knees) as his quivers where he could accommodate twice the number of arrows ( i.e. ten instead of five) and at the end of which are seen, in the guise of your toes, the crescent-shaped tips of arrows sharpened against the crowns of the celestials (who bow at your feet).
श्रुतीनं मूर्द्धानो दधति तव यौ शेखरतया
ममाप्येतौ मातः शिरसि दयया धेहि चरणौ ।
ययोः पाद्यं पाथः पशुपतिजटाजूटतटिनी
O Mother ! please be kind enough to place on my head your feet with which the Upanishads adorn their heads and the water by which they are washed become the Ganga held by Shiva in his matted locks and the beauty of the laksharasa applied on them is bright red as the crown worn by Hari.
नमोवाकं ब्रूमो नयनरमणीयाय पदयो-
स्तवास्मै द्वन्द्वाय स्फुटरुचिरसालक्तकवते ।
असूयत्यत्यन्तं यदभिहननाय स्पृहयते
पशूनामीशानः प्रमदवनकङ्केलितरवे ॥८५॥
O Devi! We simply say ‘namaste’ to your two feet which are so pleasing to the eyes and which are beautifully red with the application of laksharasa. Shiva, the lord of all beings, greatly envies the kangkeli tree in the flower garden which desires kicks from your feet (so that it will blossom).
मृषा कृत्वा गोत्रस्खलनमथ वैलक्ष्यनमितं
ल्लाटे भर्तारं चरणकमले ताडयति ते ।
चिरादन्तः शल्यं दहनकृतमुन्मूलितवता
तुलाकोटिक्वाणैः किलिकिलितमीशानरिपुणा ॥८६॥
When Shiva, just to tease you, takes the name of some other woman and then apologizes, you put your feet on the forehead of your consort producing a tinkling sound from your anklets. Hearing this sound Kama forgets the long standing pain in his heart caused by the fire from the third eye of Shiva and shouts ‘kilukila’ ( indicating victory).
निशायां निद्राणं निशि चरमभागे च विशदौ ।
वरं लक्ष्मीपात्रं श्रियमतिसृजन्तौ समयिनां
सरोजं त्वत्पादौ जननि! जयतश्चित्रमिह किं ॥८७ ॥
O Mother ! It is no wonder that your feet scores over the lotus. The lotus is destroyed by snow but your feet are always on the ice-capped mountain. The lotus is closed during night and blooms only in the morning but your feet are always blooming. Lakshmi abides only in the lotus. But your feet easily confer Lakshmi (wealth) on all of your devoties.
पदं ते कीर्तीनां प्रपदमपदं देवि विपदां
क्थं नीतं सद्भिः कठिनकमठीकर्परतुलाम् ।
कथं वा बाहुभ्यामुपयमनकाले पुरभिदा
यदादाय न्यस्तं दृषदि दयमानेन मनसा ॥८८॥
O Devi ! The upper portion of your feet is the abode of all your fame and it does not give room for calamity or catastrophe. How is it that it is compared by good people with the hard shell of the tortoise? How could Shiva, kind of heart, take your feet in his hands and place them on the hard stone during the marriage ceremony ?
[Note: During the marriage riots the bridegroom places the feet of the bride on the grinding stone and says ‘अश्मेव त्वं स्थिरा भव’ meaning that she should be as stable and firm as the stone and not allow her mind to vacillate]
स्तरूणां दिव्यानां हसत इव ते चण्डि चरणौ।
फलानि स्वस्थेभ्यः किसलयकराग्रेण ददतां
दरिद्रेभ्यो भद्रां श्रियमनिशमन्हाय ददतौ ॥८९॥
O Chandi! Your feet seem to mock the celestial wish-yielding tree by their nails which are like the moon making the lotus-like hands of the damsels of heaven to close. The wish-yielding tree grants, with its hands of leaf buds, the desires of only the occupants of heaven. Your feet, on the other hand, grant the boon of wealth
to the poor without delay. .
ददाने दीनेभ्यः श्रियमनिशमाशानुसदृशी-
ममन्दं सौन्दर्यप्रकरमकरन्दं विकिरति ।
तवास्मिन् मन्दारस्तबकसुभगे यातु चरणे
निमज्जन् मज्जीवः करणचरणः षट्चरणताम् ॥९०॥
O Devi ! your feet grants riches to the impoverished according to their desire and scatter the flower-honey of beauty in all directions. Grant me that my jiva remains immersed in your feet as beautiful as the blossom of the wish-yielding tree with all the five senses of knowledge and the mind and attain the state having six-feet ( Let me become like a honey-bee having six feet and enjoy the flower-honey of your feet).
पदन्यासक्रीडा परिचयमिवारब्धु मनसः
स्खलन्तस्ते खेलं भवनकलहंसा न जहति ।
अतस्तेषां शिक्षां सुभगमणिमन्ञ्जीररणित-
च्छलादाचक्षाणं चरणकमलं चारुचरिते ॥९१॥
The domestic swans, desiring to practise your graceful walk with playful steps, often trip but never abandon the effort to imitate your style of walking. O Devi of impeccable character! Your lotus feet, as it were, seem to be giving instructions to the swans in the guise of the tinkling of your gem-studded anklets.
गतास्ते मञ्चत्वं द्रुहिणहरिरुद्रेश्वरभृतः
त्वदीयानां भासां प्रतिफलन रागारुणतया
शरीरी शृंगारो रस इव दृशां दोग्द्धि कुतुकम् ॥९२॥
Brahma, Vishnu, Rudra and Eswara who are your servants form your bedstead and Sadashiva with his pure transparent body forms a false bedspread turning red from the reflections of the rays emanating from your body. This raises the curiosity of your eyes; it seems to them that Sadashiva has become the very embodiment of sringara rasa (erotic feeling)
अराला केशेषु प्रकृतिसरला मन्दहसिते
शिरीषाभा चित्ते दृषदुपलशोभा कुचतटे ।
भृशं तन्वी मध्ये पृथुरुरसिजारोहविषये
जगत्त्रातुं शंभोर्जयति करुणा काचिदरुणा ॥९३॥
O Devi! Victory to You, the indefinable and compassionate power of Shambhu, engaged in the protection and sustenance of the worlds, assuming a form having curvature in the locks, natural simplicity in smile, softness like the sirisha flower at heart, hard as stone at breasts, slim at the waist and broad at hips and the chest.
कलङ्कः कस्तूरी रजनिकरबिंबं जलमयं
कलाभिः कर्पूरैः मरकतकरण्डं निबिडितं ।
अतस्तद्भोगेन प्रतिदिनमिदं रिक्तकुहरं
विधिर्भूयो भूयो निबिडयति नूनं तवकृते ॥९४॥
O Devi ! The mark on the moon is kasturi (fragrance), the orb of the moon is rosewater, the crescents of the moon are bits of camphor filled in a container made of emerald which becomes empty by your daily use of these things. Brahma, therefore, surely refills the container again and again for your sake.
तथा ह्येते नीताः शतमखमुखाः सिद्धिमतुलां
तव द्वारोपान्तस्थितिभिरणिमाद्याभिरमराः ॥९५॥
O Devi! You are the consort of Shiva, inmate of His anta:pura (harem). Therefore worshipping you appropriately is impossible for those whose heart is vacillating and not strong enough. It is for this reason that Indra and other celestials attain only those mystic powers which bear no comparison even to the mystic powers like anima, mahima etc stationed at your door step what to speak of your anta:pura .
कलत्रं वैधात्रं कति कति न भजन्ते कवयः
श्रियो देव्याः को वा भवति न पतिः कैरपिधनैः।
महादेवं हित्वा तव सति सतीनामचरमे
Many a poet achieves the status of Saraswati, the consort of Brahma. Who cannot become the owner of Goddess Lakshmi with whatever quantity of wealth? O Foremost among pativratas ! (virtuous women unfailingly faithful and devoted to their husbands)
Except Mahadeva none, not even the kuravaka tree, can embrace your breasts. ( Note: Poets have described that the kuravaka tree flowers in the spring when it is embraced by beautiful women )
हरेः पत्नीं पद्मां हरसहचरीमद्रितनयाम् ।
तुरीया कापि त्वं दुरधिगमनिस्सीममहिमा
महामाया विश्वं भ्रमयसि परब्रह्ममहिषी ॥९७॥
Those who know the agamas say that the consort of Brahma is Vagdevi, the goddess of words (speech), the consort of Hari is Padma and the consort of Shiva is Parvati, daughter of Himavan. You are the Fourth One, whose magnificence is unlimited and impossible to comprehend, who is the consort of the parabrahma, the Ultimate Reality and who deludes all this world as Mahamaya.
कदा काले मातः कथय कलितालक्तकरसं
पिबेयं विद्यार्थी तव चरणनिर्णेजनजलम् ।
प्रकृत्या मूकानामपि कविताकारणतया
कदा धत्ते वाणीमुखकमलतांबूलरसताम् ॥९८॥
O Mother! When shall I drink, as a student, the water with which your feet are washed and which gets mixed with the juice of alaktaka applied to your feet? When will this water, which makes poets of those who are born dumb, take on the character of tambula from the mouth of Goddess Saraswati ?
सरस्वत्या लक्ष्म्या विधिहरिसपत्नो विहरते
रतेः पातिव्रत्यं शिथिलयति रम्येणवपुषा ।
परानन्दाभिख्यं रसयति रसं त्वद्भजनवान् ॥९९॥
O Devi! One who worships you with loving devotion becomes the
co-husband (sapatna) of Saraswati and Lakshmi (poetic way of saying he becomes highly learned and extremely wealthy). He loosens the pativratya of Rati by his beautiful body (meaning he becomes more beautiful than Kama, the consort of Rati). He lives long and, released from the bondage of ignorance without beginning (अनाद्यविद्या), attains Supreme Bliss.
त्वदीयाभिर्वाग्भिस्तवजननि वाचां स्तुतिरियम् ॥१००॥
O Mother( the very source) of all words ! this hymn addressed to you with your own words is like doing neerajana
to the Sun with the light of small lamps, offering arghya
to the moon from the water of the moonstone and doing tarpan
to the ocean by its own water. [Note: The sun is the source of all light which itself is used to worship the Sun. The moonstone melts and becomes water in moonlight.]