INTRODUCTION

Soundarya Lahari meaning waves of beauty consists of two parts viz.

Ananda Lahari meaning waves of happiness (first 41 stanzas) and
Soundarya Lahari (the next 59 stanzas). It is believed that Lord Ganesha
himself has etched the Ananda Lahari on Mount Meru. It was read from
there by Sage Goudapada who taught it to Adi Sankara. Adi Sankara
himself added the rest of the 59 stanzas and completed it.
These 100 stanzas are supposed to be the foremost among Mantra
literature. It is also believed that by making suitable Yantras and reciting
particular stanzas and worshipping the yantras almost anything can be
obtained in the world.There are more than 36 commentaries to
Soundarya Lahari written in Sanskrit itself. Of them the most famous is
that written by Lakshmi Dhara alias Lalla, His commentary is used to
understand the meaning of the different verses.

Om Ganapathaye Namah.
Sri Bala Charanam.
Om Sairam.

Inner Significance of Soundaryalahari.

In this document, I have made an attempt to put forth the inner

meanings in each verse of Adi Shankara’s famous poem,
Soundaryalahari. I have tried to make sense of this wonderful treatise by
linking it back to some of my own experiences with regard to Kundalini
awareness , the philosophy of Siddha Vedam and my understanding of
various key concepts of Advaita espoused in Upanishads.

The views expressed here are solely the reflection of my inner-self at

this particular juncture in my spiritual journey.
PART I - ANANDA LAHARI (THE WAVES OF HAPPINESS)

VERSE 1.

Shivah shakthya yukto yadi bhavati shaktah prabhavitum

Na chedevam devo na khalu kusalah spanditumapi;
Atas tvam aradhyam Hari-Hara-Virinchadibhir api
Pranantum stotum vaa katham akrta-punyah prabhavati

Literal Meaning: Lord Shiva is able to carry out the act of creation only
in conjunction with his consort, Shakthi. Without her, he is unable to
even stir or move. How is it possible for a person of low-merit to worship
or even sing the praises of this great Goddess, who is so dearly
worshipped by the Holy Trinity of Lord Shiva, Vishnu and Brahma.

Inner Significance: Lord Shiva represents the inert human body which
obtains life- only if Shakthi, in the form of Prana, or breath (Vayu), exists.
In the absence of Prana, there is no life. The human body is a mere
corpse. It cannot move nor think or act. It is the movement of Vayu
(Shakthi) within the body that gives life and energy to all cells and
organs.

An ignorant person, who doesn’t understand the significance of this

Divine Life-Giving force within himself, is constantly distracted by worldly
pleasures. He reaches out to the illusory world through all his sense
organs, wastes the precious treasure within himself, which is the
essence of his true nature, and eventually, self destructs.

However, when Mind (Vishnu), Brahma (Ahamkara) and Shiva (Jeeva),

recognise the value and importance of Vayu (Shakthi= Goddess) and
worship “her” by conserving this vital breath, instead of exhausting it and
externalising it, then it is possible for true knowledge to dawn.

It is only when a person starts the journey “inwards”, to the source of all
thoughts, can the mind be quietened. It is only when the mind is quiet
and all chattering stops that one can begin to glimpse the true nature of
oneself. It is only when the truth (about oneself) is known; the divine
union of the Jeevatma and Paramatma can be brought about.
VERSE 2. (ATTRACTING ALL THE WORLD)

Taniyamsam pamsum tava charana-pankeruha-bhavam

Virincih sanchinvan virachayati lokan avikalam;
Vahaty evam Shaurih katham api sahasrena shirasaam
Harah samksudy'ainam bhajati bhasito'ddhoolana-vidhim.

Literal Meaning: Lord Brahma takes a bit of dust at your Holy feet and
uses this to create the world. Lord Vishnu carries a tiny portion of this
dust, with great difficulty on his thousand heads. Lord Shiva powders this
dust into a finer mixture and smears this ash all over his body.

Inner Significance: A small portion of this precious energy or Prana

suffices for the human body to function. Brahma (Ahamkara) creates the
world (Maya) only with the help of this power.

When a person is sleeping, is he aware of his body? In deep sleep, the

body lies inert; however, the body is alive since the vital breath is still
coursing through it. In the deep sleep state, the mind (a mere thinking-
tool in the body), resides at the source, i.e. in the heart. There is no
awareness of the world at this stage. However, on waking up, what
faculty within us makes us “aware” of the world around us? How is this
world, which we see upon waking up, created? It is the mind that starts
to function when a person awakes. It is the mind’s job to “create” and
point out the world to the person.

Carrying the allegory a bit further, the thousands of “thoughts” in the

mind refer to Lord Vishnu. The thoughts work in tandem with various
sense organs and start interacting with the world outside. We see
delightful objects, feel various sensations, smell, and hear a variety of
things. Yet, these thoughts weigh a person down; they can excite him,
worry him, depress him and also make him feel happy. That is the job of
the mind! It carries this burden without complaining and in fact delights
in accumulating more and more thoughts. These thoughts and
associations thereof drain a person completely since they lead to vital
breath-force (Shakthi) getting exhausted!! At this point, Lord Shiva
(Jeeva), assailed by conflicting desires, thoughts, constant interactions
with a world of impermanance, starts to self-destruct.

Shakthi (Devi) is Paramatma or ultimate Divine Force. A true

understanding of her nature and presence WITHIN oneself is the only
way for attaining total liberation. It is crucial for Jeeva ( body=Shiva), to
control the outward flow of mind (Vishnu) , reduce the Ahamkara
(Brahma), and then, turning the mind inward and conserving the vital
breath, achieve oneness with the Divine Force or Shakthi, within.

VERSE 3. (ATTAINMENT OF ALL KNOWLEDGE)

Avidyanam antas-timira-mihira-dweeppa-nagari
Jadanam chaitanya-stabaka-makaranda-sruti jhari
Daridranam cinta-mani-gunanika janma-jaladhau
Nimadhanam damshtra mura-ripu-varahasya bhavati.

Literal Meaning: The dust under your feet is like a glowing city of light
that removes darkness from the mind of the ignorant one. It is like the
honey that flows slowly into the minds of the slow witted ones. It is like
the wish-giving gems in the hands of the most dreadful, poor people.
And to those submerged in this ocean of worldly miseries, it is like the
teeth of Lord Vishnu, who, in the form of Varaha Uplifted the earth from
the depths of the ocean!

Inner Significance: All the Pancha Bhoothas find residence in the

human body. Air, Water, Fire, Earth, Space—are all found mixed up in
the cage that is the body—in varying proportions.Earth, is regarded as
one of Shad Adharas ( six Chakras) called Mooladhara. The Kundalini
(Serpent power or Shakthi) arises from Mooladhara and attains unity
with Shiva at the Sahasrara Chakra or the Brahmarandra—situated
above the Brumadya (Ajna chakra).

The ascent of Shakthi through the six chakras is something that has
been widely discussed. However, what are not discussed are the
difficulties associated with the opening of chakras; the varying
experiences amongst sadhakas or spiritual seekers; or any help that is
available for them to access on an external level. It certainly seems that
the automatic pilot or internal Master guides you from within. For those
keen seekers who wish to obtain liberation from this ocean of misery
called life, help is at hand! Just like Lord Vishnu raised Mother Earth on
his tusks and saved her from demons, our inner self is saved from
complete ruin by our own inner Master. All of this depends on our
sincere efforts and true yearnings for spiritual enlightenment. Help
arrives in proportion to the strength of our yearning.
By quietening the mind, focusing attention on the Bru Madhya or Ajna
chakra, one can go within. Mind will reside in the heart. Thoughts cease
to operate. Sense of time is lost. Feeling of “I”, “I” is gone! Attributes,
qualities, perceptions of good, bad cease to operate. There is a feeling
of “you” being mixed up with the “macrocosm”. There is a sensation of
operating in a realm of total freedom- one with the Universe; one with
God; one with Love; a part of the vast universe. In fact, you were never
apart from it!!

The nectar of realisation that flows from the holy union of Jeeva with
Paramatma confers ultimate liberation, bliss, ecstasy!! There’s no need
for the slow-witted people to feel inadequate. Even a glimpse of the truth
can bestow innumerable benefits! Peace, Love and inner Light!

VERSE 4. (REMOVAL OF ALL FEARS, CURING OF DISEASES)

Tvad anyah paanibhyam abhaya-varado daivataganah

Tvam eka n'aivasi prakatita-var'abhityabhinaya;
Bhayat tratum datum phalam api cha vancha samadhikam
Saranye lokanam tava hi charanaveva nipunav..

Literal Meaning: Oh Mother, all deities and Gods, apart from you, grant
boons and offer protection through gestures of their hands. Oh refuge of
all the worlds, your feet alone have the capacity to offer salvation,
protect, bless, and give the seeker far more than his heart desires!

Inner Significance: It is the natural desire of everyone to seek

happiness and peace of mind. Everybody wants to be happy, peaceful
and content. However, they forget that bliss and happiness is their “true,
natural state”.

Instead, with minds blinded by ignorance, they go out into the world
seeking for this elusive happiness from impermanent things. Little does
a person realise that whatever can be obtained from an external source
is subject to defects. The joy that can be derived from an object,
possession, people, will always be short-lived. Objects can get
destroyed, people are subject to old age and decay or death, is
inevitable. So, permanent source of joy can only arise from oneself.
 Our real nature is one of happiness. However, somewhere along the
way, as we grow up and turn our attention to the outside world, worries,
anxieties, fear and sorrow creep in. The more we look outside for
solutions, they surely don’t exist. Our minds get more perturbed.
Instead, by turning the focus of attention inwards, and quietening the
mind, a spiritual seeker who takes refuge at the feet of the Divine
Intelligent force within himself, will gain access to a vast treasure chest.
In fact, he realises he has been hoarding this treasure within himself but
has forgotten this truth since his mind was led in a variety of paths
conditioned by society outside of him, culture and traditions, again, alien
and outside his natural, perfect state.

He might have run to a dozen temples, performed yagnas and

“pariharams” to rectify flaws in his horoscope, etc. Yet, these actions are
and can only be futile, weak attempts to coerce an external God to
bestow blessings. He forgets that at all times; he has ready access to
the feet of a divine power that is the permanent in dweller, capable of
bestowing more than he wants. In fact, this Divine Force is so intelligent
that it will give what the seeker needs at the appropriate time. This Force
can heal the body, protect the body, allay fears and send abundant Love
at all times!

VERSE 5. (MUTUAL ATTRACTION BETWEEN MALE AND FEMALE)

Haris tvam aradhya pranata-jana-saubhagya-jananim

Pura nari bhutva Pura-ripum api ksobham anayat;
Smaro'pi tvam natva rati-nayana-lehyena vapusha
Muninam apyantah prabhavati hi mohaya mahatam.

Literal Meaning: Once, Lord Vishnu after worshipping you obtained the
form of a beautiful damsel and caused agitation in the mind of Lord
Shiva (destroyer of three cities). Manmatha ( Lord of love) after
worshipping you , took a sweet, nectar-like form Drunk by the eyes of
his wife Rati,And was capable of inducing passion even in the hearts of
great sages.

Inner Significance: It is extremely difficult to control the mind and

senses. Even for great sages and ascetics who performed penance and
tapas for long periods of time, complete control of mind and associated
thoughts could be quickly shattered by just one moment of distraction.
This verse highlights both the powers that accrue to the sadhaka who
withdraws into himself, as well as the dangers of losing mind and sense
control. Divine Shakthi or power exists in all creatures in this universe.
We are all nothing but a reflection of Divine consciousness. However,
just like a dirty mirror cannot reflect objects very well, individual Atma
can never reflect the divine radiance that is intrinsic, if ignorance clouds
the mind. Once, the mind begins to remove negative thoughts and starts
the polishing process, the process of self realisation begins. At some
point, when the mind is polished to perfection, it will be free of ignorance
and the Atma becomes a better reflector of the Divine light within. The
only difference between an enlightened person and an ordinary person
is that the former is aware that he is one with his Divine Nature. The
ignorant person thinks he is a miserable worm, unfit to house the divine
and keeps searching for outside help.

We can understand or come to grips with our Divine nature only when
the mind stops wandering into the external world, stops seeking sense
pleasures and turns inward in deep contemplation. Through regular
sadhana, it is possible to awaken the latent divine force. The Intelligent
principle within us activates the Kundalini shakthi at the most appropriate
time in our lives. The process might continue for a period of time, once
again based on each individual’s unique situation and circumstances.

Once, the realisation process is complete, and divine force is fully

activated, the sadhaka experiences various powers or siddhis. The
power of “attraction” is one such benefit that might naturally accrue to
the seeker. However, as with all siddhis, there is a great danger that
the spiritual aspirant might be led astray and has to bring his mind under
control.

VERSE 6 (GETTING SONS AS PROGENY)

Dhanun paushpam maurvi madhu-kara-mayi pancha

visikha
Vasantaha samanto Malaya-marud ayodhana-rathah;
Tatha'py ekah sarvam Himagiri-suthe kam api kripaam
Apangat te labdhva jagadidam Anango vijayate

Literal Meaning: Oh daughter of Himavan,

The God of Love who has no body
Comes riding on a chariot powered by
The gentle mountain breeze, with spring as his companion.
His bow is made up of flowers, the bow string is held together
By bumble bees, flowery arrows are his weapons.
Yet, even he gains power to rule this entire world,
By just catching a side-ways glance from your eyes.

Inner Significance: Divine Power or Shakthi is omnipresent,

omniscient and immanent in all aspects of creation. Some people may
argue that plants or trees do not have the intelligence to understand the
divinity flowing through them. Similarly, animals do not possess the
intellect to realise the existence of Divine Force. Many learned people
have stated that birth as a human is superior to that of an animal and
one should use this mind and body complex to connect with the divine
force within.

However, we all know that plants and trees obey Divine laws, birds,
bees and all animals possess superior intelligence, an intuitive instinct
that helps them survive, grow, build homes, find food to eat, and live in
the universe with mutual respect for other species. In fact, birds, insects
and animals teach humans lessons in life. Whether we study the
intelligence of an ant, or the detachment or vairagya of birds with respect
to offspring, we are able to realise that as humans, our minds are far
less developed.

Take the case of a cow that has been deliberately taken from its usual
grazing place and left alone in a forest or jungle. The natural instinct of
the animal enables it to find the way home. Can you imagine the plight of
an ordinary person in this situation? Even in a city, he would have to
locate his position in a map, make several queries before he finds the
directions. Can we then say that men are superior to animals?

The only manner in which we as humans can gain a sharper intellect is

to delve more into self introspection. Even a “glimpse” of the truth that
Divine Force is within you, creates an instant liberation, peace of mind
and a feeling of expansiveness and love. This love radiates from the
enlightened individual and indeed, can “conquer” the world.

VERSE 7 (SEEING THE GODDESS IN PERSON, WINNING OVER

ENEMIES)

Kvanat-kanchi-dama kari-kalabha-kumbha-stana-nata
Pariksheena madhye parinata-sarachandra-vadana;
Dhanur banan pasam srinim api dadhana karatalaii
Purastad astam noh Pura-mathitur aho-purushika.

Literal Meaning: Oh Goddess, the consort of Lord Shiva (destroyer of

three cities)
How I wish, I can see your form appear in front of me,
Slender in figure, adorned with a golden belt jingling with lots of bells
Around your tiny waist,
Your form bent forwards under the weight of your two bosoms,
Comparable in beauty to the two frontal lobes of an elephant,
Your face shining in lustre like the autumnal moon,
Holding a sugar cane bow, flower- arrows, noose and goad in your
hands!!

Inner Significance: This verse refers to some of the experiences that

come the way of a spiritual seeker who turns his attention inwards and
activates the Shakthi or Kundalini force within. Saguna Bhakthi or
worship of a particular Ishta (favourite) deity is often the first step in the
ladder of spiritual evolution. Hindu religion offers innumerable deities for
worship, since every part of nature and creation is deified and made
sacred.

Singing slokas or bhajans to a deity definitely helps the mind to

concentrate and gets rid of unnecessary thoughts. Continued practise
leads the aspirant to an identity or a feeling of oneness with his chosen
deity. If a person worships Devi or Ambal, the physical form of the
woman is worshipped as the Universal Mother.

In this particular verse, the mention of bow and arrow in the hands of
the Divine mother refer to the importance of mind and sense control for a
spiritual seeker. For example, an archer who is seeking to shoot an
arrow at a target has to take into consideration several elements. First,
he has to concentrate; secondly he has to hold the bow very carefully,
with great steadiness. Third, he has to clearly see the goal and then,
without taking his eyes off it for a single second, he has to aim and
release the arrow with all his might so it can reach the target. Also, he
has to draw the arrow in, towards himself with all his might before letting
go of it. The amount of strength he exerts in this action is directly
proportional to the result!
Similarly, it is only when a spiritual seeker is very earnest in his desire to
reach Moksha can he even start the process of self realisation. His
concentration on the goal has to be firm and steady and senses
completely under control. Then, with the mind turning inwards with great
effort, he can release or unleash (let go) the power within himself.

The goad is a weapon that symbolises “gentle prodding” to a seeker to

keep up with his sadhana and the noose symbolises the attraction or
hold that the spiritual experiences have on the practioner. The autumnal
moon-like face of Devi refers to the divine lustre or glow that emanates
from the Brahmanrandra during the ascent of Kundalini shakthi.

The tinkling of bells might refer to the sweet music that a sadhaka might
hear as he goes deeper into meditation (on an astral plane). The
bewitching form of the Goddess one might visualise during meditation or
trance indicates that the aspirant is on the correct path of sadhana.
However, it also indicates that one should not get misled or dwell on
these experiences since they could act as distractions as well.

VERSE 8 (AVOIDING OF BIRTH AND DEATH)

Sudha-sindhor madhye sura-vitapi-vati parivrte

Mani-dweepe nipo'pavana-vathi chintamani-grhe;
Shivaakare manche Parama-Shiva-paryanka-nilayam
Bhajanti tvam dhanyah katichana chid-ananda-laharim.

Literal Meaning. In the middle of a sea of nectar

In an island made up of pearls
Surrounded by wish-fulfilling Karpaga trees
In a house made up of thought-gems
Having a dense grove of Kadamba trees nearby
On a couch made up of Shiva
Having Paramashiva as a pillow
Fortunate, are those rare ones who worship you (visualise you in this
manner)
As an endless outpouring of bliss and joy.

Inner Significance: The true seeker sees the dawn of knowledge, in

his mind and experiences the divine bliss of immortality in deep Samadhi
or contemplation. In this sea of Samsara (world), the Jeeva (island)
exists. The mind is the “house of thought-gems”; the wish-fulfilling trees
refer to the various siddhis or powers one can attain when he recognises
the existence of Shakthi within.

The dense grove of trees surrounding the house refers to the thick fog of
thoughts that arise and subside in the mind. Devi being seated on a
couch (Shiva) refers to the fact Shakthi is the energy to the lifeless body,
while ParamaShiva is the substratum or the fundamental basis for all
creation. It is this SadaaShiva, who has the potential for the creation and
final dissolution of the universe. In other words, just as a seed contains
within it the potential to grow into a tree, the very “essence” or “potential”
energies of this entire Universe, resides with the Creator (who exists as
Divine Force within).

In the state of Jagrat (wakeful state) a person is able to interact with the
outside world with the help of Ahamkara (I-identification) and he learns
about the world only with the assistance of his mind that points out
various concepts to him.

The mind is a storehouse of thoughts and hoards them diligently. Every

moment, it releases a selection of thoughts into the mind in the form of
reactions, speech, more thoughts and associated actions. The mind
creates anger, fear, hatred, etc and brings forth disturbing episodes from
the past or projects hopes into the future. In other words, the mind is
always working hard to create more litter, preventing a person from
enjoying the present moment.

It is the fortunate few who are able to turn the attention inwards. Through
continued sadhana, the true spiritual seeker can quieten the mind and
remain in a thoughtless state, where the “I “disappears into its source or
the heart. As the meditation deepens, breathing automatically slows
down and at the appropriate juncture; the Shakthi or Kundalini is
activated.

Once, this Kundalini moves upward and reaches the Brahmarandra

located above the Ajna center, there is a sudden release of ecstasy and
joy that floods the entire body. This energy permeates every cell of the
body leading to biological and cognitive changes. The person is Born
Again, with a totally different outlook on life.
VERSE 9 (FOR RETURN OF PEOPLE WHO HAVE GONE ON
JOURNEY, FOR GETTING EIGHT TYPES OF WEALTH)
Mahim muladhare kamapi manipure huthavaham
Sthitham svadhistane hridi marutamakasam upari;
Mano'pi bhruu-madhye sakalamapi bhittva kula-patham
Sahasrare padme saha rahasi patyaa viharase.

Literal Meaning: Oh Goddess, you sport in secret with your consort

In the lotus of thousand petals
Reached through breaking the barriers of
The power of Earth in the mooladhara
Water in manipuraka
Fire in the Swadhistana
The power of air in the heart (Anahata)
The ether or space placed above (Brahmarandra)
The mind also, in between the eyebrows (Ajna)
Thus, breaking through the kula path.

Inner Significance: The ascent of Kundalini power through the six

chakras is described in this verse. It is commonly thought that the
mooladhara chakra is located in the rectal area of the body, with
manipuraka and other chakras placed successively above, culminating
in ajna chakra in between the eyebrows and sahasrara at the crown of
the head. Each of the six chakras is associated with elements in the
universe. The Kundalini when aroused enters the central channel of the
nervous system, called Sushumna nadi, located in the centre of the
spine.

Like a bolt of lightning, this serpent power blasts through the various
chakras, and reaches the sahasrara located above the Ajna Chakra.
The sahasrara is often seen as a fiery red and orange lotus comprised of
thousands of petals. When union or contact is made with it at
Brahmarandra, A brilliant glow of light opens up the entire body bathing it
in ecstasy and bliss. Enormous surges of heat affect various parts of the
body, almost as if a complete rewiring and re organisation of cells takes
place.

A full blown Kundalini experience is regarded as a near death

experience and the individual emerges, completely transformed in his
attitude towards the world. A feeling of peace, calm and enormous
sentiment of love surges towards all those he comes in touch with. No
longer does the mind go outwards towards the world. Instead, all
energies are controlled and channelled inside towards the source of all
thought. The mind returns to its source and ceases to exist.
 A person who achieves this state while alive is said to be in Nirvikalpa
Samadhi. To clarify further, the supreme state is Samadhi. Remaining
permanently in this state without any effort is termed as Sahaja (natural)
Samadhi. However, when the mind is immersed in the self, but is holding
on to this state with effort due to mental disturbances, it is called
Savikalpa Samadhi. When no mental disturbances are present and the
immersion of the mind in the self occurs, but without its destruction, this
state is called Kevala Nirvikalpa Samadhi. In this state, one is not yet
free from Vasanas and hence cannot gain total liberation.

However, another understanding of the Shad Adharas is as follows:

Mooladhara refers to it in the sense of Place of origin of Ahamkara or the
I state. In this context, Ahamkara can be considered as originating from
the mind. When the “I” consciousness disappears or sinks back into its
place of origin, this is called Mooladhara (Moolam= origin; Adhara=
place).In this stage, the body is not conscious of outside world.

Similarly, Swadisthanam= one’s own habitation. In deep state, nothing is

known to the mind. There is a complete state of nothingness. The “I” in
this state ceases to be aware of anything outside since it has left all
outside activities and enters its swasthanam or “own
place”.Manipurakam refers to mani=mind and Purakam= filling. Thus,
when the mind instead of wandering outside fills inside its own place
comfortably, everything (knowledge) is known.

Anahatam is Ana=Agni; Hatam= destruction. When the brilliant fire of the

mind shining as Agniswarupa merges in the jeeva, there is a destruction
of accumulated, past thoughts.Visuddhi refers to the knowledge getting
purified. It is the state where all impurities arising from the mind, which
originated from the body or Jeeva, is destroyed. The mind merges in
Jeeva and that alone remains, without knowing anything.

Ajna is the state where Jeeva becomes Shiva, absorbed in Ananda.

This is called the state of Brahmananda!

Thus, when the Jeeva or Vayu which is the vital breath is controlled and
directed inwards, through meditation and contemplation, various
changes are affected in the mind leading it towards its source and the
state of nothingness or oneness with Paramatma.
VERSE 10 (GETTING A STRONG BODY, VIRILITY)

Sudha-dhara-sarais carana-yugalanta vigalitaih

Prapancham sinchanti punarapi ras'amnaya-mahasah;
Avapya svam bhumim bhujaga-nibham adhyusta-valayam
Svam atmanam krtva svapishi kulakunde kuharini

Literal Meaning: With streaks of ambrosial essence streaming from

between your twin feet
Sprinkling blessings on all nerves of the body
Having ascended the high point
You come down once more
And assume with serpent like stillness
Three coils and a half and turning yourself
Sleep in the hollow of the kulakunda
In the hollow hole of your base.

Inner Significance: This verse is a description of the ascent and

descent of the streak of lightning which is the awesome power of the
Kundalini. In verse 9, the six chakras have been described along with an
alternative explanation. While it is true that the Moolam refers to the
head, since knowledge is accumulated only by the mind and intellect, the
physical manifestation of the rising of Kundalini or serpent power is
described here.

Like a tight spring coiled three and a half times, the Kundalini is
regarded as “sleeping” in the region of the anus, below the tailbone of
the spine. At the appropriate juncture in the sadhaka’s life and perhaps
as a result of intense tapas, meditation, soul searching or mantra japa,
this divine force gets activated and starts its ascent through the body.

In almost all Kundalini experiences, the sensation is electrifying. It starts

off as a vibration in the toe of the right leg and moves with lightning
swiftness to the sahasrara and beyond completely blowing off the
practitioner along the way. You feel that that your head has opened and
“you” don’t exist any more. The mind, devoid of thinking faculties is dead
and the body seems to function in the absence of it. The Body might
assume strange positions, the body or Jeeva might be aware of what is
going on as it drifts in and out of its mind.

In most full awakenings, the shakthi explodes at Ajna chakra and moves
swiftly to the area just above, called Brahmandra, at the crown of the
head (where the fontanelle is located). Breathing slows down and almost
completely stops at this point. Enormous streaks of bright, white
descends and envelops the body. It is also possible for an invisible hole
at the back of the throat to open and carry on a process of internal
breathing, conserving all breath, with no inhaling of air taking place.

When the power from below hits the brahmarandra, ambrosia or

immortal nectar starts to flow (from in between the feet of Devi, located
above sahasrara). It is this amritham that is responsible for healing and
rejuvenating all cells in the body.
So, while the ascent of Kundalini shakthi is powerful and awesome, in
its descent, it bestows blessings to all parts of the body.

VERSE 11 (GOOD PROGENY, GETTING A MEANING FOR LIFE)

Chaturbhih shri-kantaih shiva-yuvatibhih panchabhir api

Prabhinnabhih sambhor navabhir api mula-prakrthibhih;
Chatus-chatvarimsad vasu-dala-kalasra-trivalaya-
Tri-rekhabhih sardham tava sarana-konah parinatah

Literal Meaning: With four (triangles) relating to Shiva and five

(triangles) maids of Shakthi
That comprises the nine causative forces of this universe
All lying apart from the bindu
Making 43 triangles in all,
With three circles
Eight petals and sixteen petals
And three lines outside
These make up the angular mansion of your Sri Chakra.

Inner Significance: This verse describes the “external” form of worship

common in Sri Vidya worship after having touched upon the internal
method in the previous verse. However, it should be noted that the
yantra of Devi known as SRI CHAKRA in two dimensional form or meru,
as it is called in the three dimensional shape really represents the
omnipotent power of Devi in the macrocosm or universe and the inherent
nature of this divine power in all aspects of creation.

Hence, Sri Chakra worship if understood well refers to the union of

Jeeva with Paramatma through a series of rituals and gestures
(mudras). To explain in a simple manner, the Sri Chakra is made up of
43 triangles which are formed by the intersection of 4 upward pointing
triangles ( representing qualities of Lord Shiva) and five downward
pointing triangles(essence of Devi).
 These 43 triangles symbolically “house” various devis or devatas each
representing various concepts of knowledge, powers of omniscience and
omnipotence and all achievements or siddhis. The three circles
surrounding the triangles and the circle of 8 and 16 lotuses respectively,
refer to the 8 forms of erotic sentiments, the sixteen attractive powers
associated with the sixteen lunar digits of the moon— e.g. the attractive
powers of ego, sound, touch, form, etc. The three outer lines called
Bhupura or earth enclosure signify basic passions of lust, greed, hatred,
etc, the control of these and the three states of existence (dream, deep
sleep and waking).

At the very centre of the inner most triangle, the dot or circle called bindu
represents the union of Jeeva with Paramatma. The concept to be
understood through this diagram is very simple. As the spiritual seeker
leaves the earthly plane of desires and worldly attachments and directs
his attention within, all the veils of ignorance are shed and knowledge of
his true nature dawns. The nine enclosures of the Sri Chakra are called
“Avaranas” or sheaths that have to be lifted off in order to glimpse the
truth of oneness with the Divine Force.

VERSE 12 (TO ATTAIN LORD SHIVA, TO MAKE A DUMB MAN

SPEAK)

Tvadiyam saundaryam Tuhina-giri-kanye tulayitum

Kavindrah kalpante katham API Virinchi-prabhrutayah;
Yadaloka'utsukyad amara-lalana yanti manasa
Tapobhir dus-prapam api girisa-sayujya-padavim.

Literal Meaning: Oh daughter of Himavan (ice-mountain)

Even Brahma, the creator, who leads a host of poets
Is unable to exercise his imagination to describe fully,
Your beauty.
Celestial maidens long to catch a glimpse of your beauty
And strive mentally to see you through
The eyes of your lord Shiva
By trying to merge with him,
A state that is hard even for ascetics to obtain.
Inner significance: This verse describes the difficulties associated with
attaining the state of perfect bliss and ecstasy that comes with Jeeva,
Paramatma Aiykyam or oneness. Such a state of union or Samadhi is
difficult even for great yogis who are adept in breath and mind, sense
control. Surely, the path of spiritual knowledge and attempts to quieten
and control the mind isn’t easy.

The world that exists and functions outside rests on the substratum of
Maya. The senses are continuously assailed by worldly attractions.
Material comforts appear as neccessities; they seem to be the only goal
in life. Man spends most of his life time leaping from one desire to
another and performing variety of actions to satisfy them. Failures and
gains in the drama of life appear too real. Emotional attachments with
family and friends seem too solid and unbreakable.

Grief, sorrow, anxieties and problems seem to hurtle at us from all

directions. For the person who is consumed by the passions of the
world, it is difficult to see the spiritual path or indeed realise the
permanent solution to all his problems. Few are those who come onto
the spiritual path. Fewer still, are able to withstand the rigours of mind
and sense control. Rare are the select few who enter the realm of self-
realisation. And in this select group perhaps one or two becomes a truly
enlightened soul who resists the powers and siddhis he gets as he goes
closer to the union with the Divine spirit.

Beauty of Devi refers to an appreciation of the beauty and harmony in

this universe. Realising this state of union through the eyes of Lord
Shiva refers to that highest state of Samadhi.

VERSE 13 (VICTORY IN THE MATTERS OF LOVE)

Naram varshiyamsam nayana virasam narmasu jadam,

Thava panga loke pathitha manudhavanthi sathasa
Gala dweni bhandha kuch kalasa visthrutha sichaya
Hatath thrudyath kanchyho vigalidha dhukoola yuva thaya.

Literal meaning: With dishevelled hair, upper garments slipping off

Their rounded, pot like breasts,
Golden girdles slipping as they rush in haste
Sarees slipping off the shoulders,
Hundreds of damsels run after
Men, who just get a side long, glance from you,
(And thus are made attractive)
Even though they are too old, ugly and inert in sport!

Inner Significance: The power of Kundalini shakthi and some of the

siddhis that accrue to the spiritual seeker is given in this verse.
By just one glance from Devi, an old, ugly man is able to “attract”
hundreds of pretty damsels! Such is the power of the Divine shakthi
within the body that when the Kundalini rises, and blasts through all the
chakras, the nectar or ambrosia of immortality is released. Each cell in
the body gets rejuvenated and an old man can indeed acquire a youthful
personality or exert the power to attract those who come in contact with
him.

However, it is important to bear that such powers or siddhis can also act
as a detriment in spiritual advancement. Road blocks and obstacles to
mind and sense control are placed every step of the way and it is indeed
the very determined sadhaka who can achieve success in bringing his
mind under control and concentrate all his prana or energy in knowing
his true self.

VERSE 14 (AVOIDING FAMINE, DACOITY AND EPIDEMIC)

Ksitau sat-panchasad dvi-samadhika-panchasadudake

Hutase dva-sastis chatur-adhika-panchasad anile;
Divi dvih-shatrimsan manasi cha chatuh-sashtir iti ye
Mayukhastesham athyupari tava padambuja yugam.

Literal Meaning: Your two Holy feet

Are placed far above the rays (of luminous deities)
56 rays of the essence of earth, in Mooladhara
52 of the rays of water in Manipura
62 of the rays of the essence of Fire in Swadhistana
54 of the rays, the essence of air in anahata
72 of the rays of space in Vishuddhi
And 64 of the essence of the rays in Ajna or the Mind Chakra.

Inner Significance: The feet of Devi refers to the presence of the

Divine Force residing high above all the chakra centres of the body,
above the Ajna or mind-Chakra. Just above the Ajna or bru madya, lays
the Sahasrara Chakra of the thousand petalled lotuses. In the space
above this, rest the two feet of the Devi!

Symbolically, this refers to the flow of divine grace that starts after the
Kundalini shakthi reaches the sahasrara and goes beyond.

The various numbers indicated in the verse add up to 360 and might
indicate the total number of lunar days in the year, or the deities
presiding over each tattva or element.There is no doubt that tantric
worship is the primary, external meaning of this verse.

However, taken in an advaitic context, when prana or jeeva shakthi is

controlled within the body and directed upwards from the Ajna Chakra to
the sahasrara, the effulgence of light or self knowledge is revealed by
the grace of Shakthi. Hence, holding on to “her two feet”, in the aspect of
complete surrender (to the Inner Masters); will automatically guide the
seeker to Moksha or liberation.

VERSE 15 (ABILITY TO WRITE POEMS AND ABILITY TO BECOME

SCHOLAR)

Saraj-jyotsna-shuddham sasi-yuta-jata-juta-makutam
Vara-traasa-traana-sphatika-ghutika-pustaka karaam;
Sakrn na thva nathva katham iva sathaam sannidadhate
Madhu-kshira-drakhsa-madhurima-dhurinah phanitayah.

Literal Meaning: Sporting a crown on your matted locks, adorned by the

crescent moon,
With hands that grant boons, shower blessings,
Holding a string of crystal beads and a book,
One who meditates on your autumnal, moon-like face?
Even once,
Sweetest words come into his mind, rivalling the
Taste of even honey, milk and grapes.

Inner Significance: Blessed are those who can sink into a state of
deep meditation, where thoughts and distractions of the mind cease to
exist. In this state of perfect communion with the Shakthi or Divinity
within, knowledge and siddhis (various types of creative powers)
develop. Some aspirants gain the ability to compose poetry effortlessly,
develop powers of clairvoyance, clairaudience, become great orators,
artists, etc. Many creative and spiritual powers are gained, almost
effortlessly, during periods of extended sadhana and meditation.

So, in this particular verse, reference to the autumnal, moon-like face of

the Devi refers to the brilliant lustre of silvery rays that are showered
from the Brahmarandra. In this state of perfect balance of body, mind
and spirit, is it any wonder that sweet words, rivalling the taste of honey,
milk and grapes pour forth?

In an alternative sense, the sweet , nectar-like honey might be indicative

of the “dripping of ambrosia “ from the Brahmanrandra that Siddhars and
mystics variously describe as having powers of rejuvenation and as
the key to defying the aging process of the physical body.

VERSE 16 (MASTERY OF VEDAS)

Kavindranam chetah-kamala-vana-baal'atapa-ruchim
Bhajante ye santah katichid arunameva bhavatim;
Virinchi-preyasyas tarunatara sringara-lahari-
Gabhirabhi vagbhir vidadhati satam ranjanamami.

Literal Meaning: She, who is the colour of the rising dawn (red-purple)
In the lotus-like forest of the mind,
To the superior poets who worship her thus,
You (Goddess), manifest in red hue (Aruna).
Such people, acquiring the grace of Sarawathi
Obtain the ability to delight the world with
Profound flow of lyrical poetry,
As if it is gushing from the fount (source) of knowledge.

Inner Significance: He who meditates on Shakthi or Inner Divinity,

with one pointed concentration at Ajna Chakra is able to perceive the
beautiful red-purple hue at Bru Madya. Like a forest of beautiful lotuses
that reflects the reddish tinge of rising dawn, knowledge about the true
self dawns in the seat of mind of the meditator. From the crown of his
head splashes forth effulgent, luminescent rays, bathing the whole body
with splendour!

Sarawathi (wife of Brahma, the creator), the Goddess of wisdom graces

the spiritual seeker with all creative powers and enables the outpouring
of lyrical poetry, almost effortlessly. Lord Brahma refers to the Jeeva or
Ahamkara. When this inert (ignorant) body unites with the Divine Force
or Shakthi within, the tongue (Sarawathi) is activated to create the most
wonderful and profound poetry!

VERSE 17 (MASTERY OVER WORDS, KNOWLEDGE OF SCIENCE)

Savitribhir vacham Chasi-mani-sila-bhanga-rucibhir

Vasiny'adyabhis tvam saha janani samchintayati yah;
Sa karta kavyanam bhavati mahatam bhangi-rucibhih
Vacobhi vagdevi-vadana-kamal'amoda madhuraii..

Literal Meaning: He who worships you as associated with Goddess

Vasini, Ruling the elements of words,
That shines separately, like
The broken lustre of the moon,
Becomes the author of great poetic works
Of the most scintillating sweetness
Adding more sweet charm to the lotus-like
Face of the Goddess of Word!

Inner Significance: One can look at two different sets of meanings in

this verse. In Sanskrit language, it is said that the word “AUM”
encompasses within itself all the alphabets. The sound that is produced
while uttering this word proceeds from the back of the mouth (A),
travelling in between (U) and reaches the pursed lips with (M).Hence,
chanting of Om, as the primordial sound that emerged first at creation, is
given great value in Vedic literature.

Looking at it from the Siddha Vedic philosophy, all sound or Shaba can
be produced by the body only in conjunction with prana Shakthi or
Vayu=Air. When this vital force is not unnecessarily exhausted as sound
escaping into the external world, but instead focused internally at Ajna
chakra, Knowledge about one’s true nature is gained. When Kundalini
shakthi is activated and sent up to Brahmandra, the bursting forth of
moon-like lustre to all cells in the body has been previously discussed. In
this sense too, the downward flow of nectar-like amritham from the
Sahasrara, results in the stimulation of creative talent.
The spiritual seeker gains mastery over various subjects and indeed has
potential to become the greatest of poets, author of epics, etc.Such
external attributes, are an added “sweetness” or acquired powers that
result from the flow of divine grace.

VERSE 18. (VICTORY IN LOVE)

Thanuschayabhi sthe tharuna-tharuni -srisarinibhi

Divam sarva-murvi-marunimani magnam smaranthi ya
Bhavanthasya thrasya-dhwana-harina shaleena nayana
Sahervasya vasya kathikathi na geervana Ganika

Literal Meaning: He who meditates on the lustre of your body

Glowing like the rising sun
Dissolving the sky and the world, In its reddish hue,
Makes even celestial damsels, with startled deer-like eyes,
Follow him, like slaves.

Inner Significance: In this verse, once again there is a reminder of the

powers of “attraction” that accrue to a yogi or seeker who practises
austere meditation. By steady contemplation at bru Madhya or Ajna
chakra, the seeker is graced with a vision of the reddish-hued, thousand
petalled lotuses at the Sahasrara chakra. The world around him
dissolves into nothingness and the body ceases to exist. Steady and
continued practise of this sadhana confers many powers, especially that
of being irresistible to those around. Enlightened souls exude a natural
charm and attract more devout seekers into their orbit. So, this verse
may not be taken literally to mean the powers of sexual attraction and
can instead understood as the spiritual powers of attraction a self-
enlightened person may cast on others around him.

VERSE 19. (VICTORY IN LOVE)

Markham bindu krtva kuch yoga made sathasa bhandha

dhow
Harrah dhyayedhyo haramamahishi the manmathakalam
Sa sadhya samkshebham nayathi vanitha inyathiladhu
Thrilokimapyasu bramayathi ravindu sthana yugam.

Literal meaning: he, who contemplates on your face as Bindu, or the

focal point,
And below, the two breasts, your erotic aspect further below
As the crescent of love of Lord Shiva,
You, who are half of Lord Shiva, without delay,
(Such a person) Creates waves of emotion in ladies
Although this is but slight in comparison to (him)
Charming the world (Goddess- of three worlds)
Who has sun and moon as breasts?

Inner Significance: Although the erotic aspects of this verse stand out
as affirmation of the Kuala Marga path in Sri Vidya worship, it is only the
deeper, more philosophical meaning; one has to pay attention to. Bindu
is the point of main focus. In the human body, this is located in between
the eyebrows at the ajna Chakra. Vayu or breath is the most important
element that provides the essence of life. Hence, it is this vital force or
breath that we must consider as Shakthi or Devi that one must worship.

As the spiritual seeker sinks deeper within and conserves vital Prana by
not exhausting it outside through the sense organs, bliss or Ananda can
be experienced within. It is the divine union of Jeeva and Shakthi
(Paramatma) that is described here instead of sexual union between
Devi and Shiva. Divine energy exists in all inert and living beings in the
universe. The world is Devi’s body and the sun, moon, planets and
constellation are likewise, part of her. So too, are all creatures and living
things. Once, the spiritual seeker understands the unity of his soul with
the divine force, he becomes a clear, mirror-like reflection of it. He
radiates the bliss and happiness of being in this state of union at all
times, attracting unto himself the company of likeminded souls!

VERSE 20 (CURING OF ALL POISONS AND CURING OF ALL

FEVERS)

Keratin angebhyah kirana-nikurumba'mrta-rasam

Hrdi tvam adhatte hima-kara-sila murthimiva yah;
Sa sarpanam darpam samayati sakuntadhipa iva
Jvara-plustan drshtya sukhayati sudhadhara-siraya.

Literal Meaning: He who contemplates on you as a beautiful statue

Made of lustrous moonstone,
Who radiates the essence of immortal bliss that he gathers close to his
heart, Can, with a single stare of his eyes
With nectar-like vision
Cure a patient who has fever
And quell the pride of snakes, like a king among birds.

Inner Significance: The yogi, who is adept at breath control, is able to

conserve vital life-source or prana to an absolute minimum during
meditation. Since unnecessary expenditure of vital breath can lead to
early death, prolonging or retaining breath is a very important exercise,
especially for Siddhas and Mystics who discovered the secret to
immortality by this exercise.

It is indicated in Vase Yugam (a Siddha Technique) that breathing slows

down to a very fine and subtle flow outwards during deep meditation. At
this time, an invisible hole, or the tenth orifice, opens up at the back of
the throat and facilitates a type of internal breathing without necessity to
inhale more air from outside at all!

Once this internal breathing technique is perfected, Prana or vital breath

moves in a single path up and down inside the Jeeva or body, hitting the
Brahmarandra and exploding it. Amrita or nectar secretion starts at this
point and drips slowly in the hollow behind the trachea or gullet. This
ambrosial liquid is believed to have tremendous healing powers and said
to confer immortality. The enlightened souls who have mastered this
technique come into possession of superior powers of healing, and
quelling enemies. They hold within themselves the key to unlock mystery
of long life!

VERSE 21. (ATTRACTING EVERY ONE, MAKING EVERYONE

HAPPY)

Tatil-lekha-thanvim thapana-sasi-vaisvanara-mayim
Nishannam shannam apy upari kamalanam tava kalaam;
Maha-padma tavyam mrdita-mala-mayena manasa
Mahantah pasyanto dadhati parama'hlada-laharim.

Literal Meaning: Those great souls who have removed all dirt and
negativities from their mind
Who meditate on you as a streak of lightning?
In the form of fire, sun and moon,
Living in a forest of lotus
Yet placed above the six lotuses
Seated above,
Experience the constant spring of ultimate bliss.
Inner Significance: THE Kundalini when aroused moves swiftly
through the body, like a streak of lightning, carrying intense power, heat
and light energy. Comparable in brilliance to the fiery glow of the sun ,
the intense heat of fire and yet, also possessing the “cooling effect” of
the rays of the moon, she moves through all the chakra centres in the
body, removing all impurities and negativities, inclosing vasanas and
past karma.

As this divine force ascends and unites with supreme power, situated
above the “forest” of lotuses and above the “six” chakras, complete bliss,
peace and happiness descends, drenching the entire body with its
ambrosial splendour.

VERSE 22 (GETTING OF ALL POWERS)

Bhavati tvam daase mayi vitara drishtim sakarunam

Iti sthotum vanchan kadhayati Bhavani tvam iti yah;
Tadaiva tvam tasmai disasi nija-sayujya-padavim
Mukunda-brahmendra-sphuta-makuta-nirajita-padam.

Literal Meaning: When a devotee desiring of your grace

Wants to worship you and says
Oh Bhavani , can you not bestow your blessings on
Your slave?
Even before he can say “Bhavani”,
Oh Goddess, you grant him the supreme, high status of union
With you,
The same status bestowed on the Holy Trinity,
Brahma, Vishnu and Shiva who bowed low to you
With their crowns glowing , and water(from it) falling at your feet.

Inner Significance: In this verse, the compassionate nature of the

Inner divine Force is pointed out.
For a sincere seeker who wishes union with his true self, the in dwelling
Shakthi acts as a most compassionate Mother who takes care of her
child tenderly. Just as a mother knows her child’s wishes instinctively,
the intelligent force activates itself at the appropriate juncture, revealing
itself in the form of pure knowledge. The spiritually, ignorant “child” ,
even before he can voice his request, is shown the various methods by
which he can control his mind and senses, turn his gaze inwards and
attain union with the divine Mother or Shakthi.

Brahma, refers to the aspect of Deha or Ahamkara ( the I state), Vishnu,

to the state of mind that is constantly flowing outwards into the world of
Maya and Shiva refers to the Jeeva or soul who longs for union with
Shakthi. When all these states of mind are controlled and unite in
yearning for ultimate wisdom, it is revealed and results in Enlightenment
( state of natural Samadhi= Sahaja Samadhi).

VERSE 23 (GETTING OF ALL RICHES)

Tvaya hrithva vamam vapur aparitripthena manasa

Sarir'ardham sambhor aparam api sankhe hritham abhut;
Yad ethat tvadrupam sakalam arunabham trinayanam
Kuchabhyam anamram kutila-sadi-chuudala-makutam.

Literal Meaning: Your form, in my mind, is the reddish hue of rising

dawn,
With three eyes, slender form bent under the weight of your breasts,
Wearing a crescent moon in your crown,
A doubt arises in me that perhaps
You are still unsatisfied as you have
Consumed only half of your consort, Samba’s body
And want to occupy the whole of it.

Inner Significance: The form of Ardha Nareeshwara, half man and half
woman is generally well known to all followers of Hindu Religion. The
basic premise is that equal importance is given to the role of life-giving
Shakthi in the universe as well as to the substratum supporting her,
called Sadashiva. In fact, they are not two separate identities but are
part of the same, whole entity( like two seeds within the single groundnut
shell).

Shiva provides the base, while Maya or Shakthi brings forth action and
play into the world of illusion. Shiva is the attribute less principle,
beyond time and space, while projections of Shakthi are limited, bound
by laws of time and space. United, they support the three states
( waking, dreaming, sleeping) states of the world.
This verse expresses the yearning of the soul to unite fully and
completely with the divine force. The visions of reddish dawn, and the
beautiful form of the goddess represent activation of Kundalini shakthi
and possibly the opening of Ajna chakra that causes wondrous sights to
be beheld. There might also be a reference here to the fourth dimension,
or state of Turiya where body consciousness disapears leading to a
state of Samadhi.

VERSE 24 (MANAGEMENT OF FEAR OF BHOOTHAS, PRETHAS

AND PISHACHAS)

Jagat suthe dhata harir avati rudrah kshapayate

Tiraskurvan etat svam api vapurisastirayati;
Sada-purvah sarvam tad idamanugrhnati cha Shiva-
Stavajnam aalambya kshana-chalitayor bhru-latikayoh.

Literal Meaning: Brahma creates the world, Vishnu preserves

And Shiva destroys this and his own body.
Eastward, makes the world disappear
And also disappears himself
And Sadashiva blesses them all
By acceding to your command, a momentary flicker of your eyebrows!

Inner Significance: Brahma or Ahamkara “creates” the world in the

waking state. It is the cognisance of I that gives rise to understanding the
world. Vishnu or the mind complex creates myriads of thought patterns
causing confusion galore and an exhaustion of vital energies, being
sucked into the outside world. Shiva, or JEEVA, in this process of
external pursuits, completely self destructs, While the fundamental
creator principle, Sadashiva, the substratum causes dissolution of the
world at the appointed time.

However, since Sadashiva contains within himself the seed potential for
bringing universe into being, he awaits the command of Shakthi to do so.
A mere flicker of her eyelids causes the world to function (come into
existence) once more!!
VERSE 25. (GETTING HIGHER POSTS AND POWER)

Trayanam devanam thri-guna-janitanam tava Sive

Bhavet puja puja tava charanayor ya virachita;
Tatha hi tvat-pado'dvahana-mani-pithasya nikate
Sthita hy'ete sasvan mukulita-karottamsa-makuta

Literal Meaning: Oh consort of Shiva, the Holy trinity, Brahma, Vishnu

and Shiva,
Are born from your three Gunas alone,
Worship done at your twin feet alone
Is the same as worshipping them also?
Isn’t it true these three stand at the base of your
Jewelled pedestal,
Their bud-like Hands folded in salutations, high above their crowned
heads?

Inner significance: Worship refers to the act of “taking in” or “enjoying”.

In a symbolic sense, the act of worshipping an “external” form as Devi
refers to the worship of Shakthi which originates within us. True meaning
of Shakthi Puja is the union of the Shakthi or Divine Force with the Self.
The three Gunas, Rajas (Action), Sattva (purity) and Tames (laziness),
all arise within us, in the field of the mind.

Only when the agitation of thoughts ceases to disturb the mind, can
Shakthi be conserved within the Jeeva and not wasted outside through
the senses. So, when Shakthi or energy , is concentrated within the
body and “worshipped” by the Jeeva which contains the Trimurthis
(Gunas), it gets focused at Brumadhya. During this process of intense
meditation, when the crown chakra is breached, the nectar from the
Brahmarandra, at Lambika sthana moves downward.

Lam= Parkas; Lambika= Sakthi, the Mother of the world. When Sakthi
subsides or unites at its very source, the pineal gland at the base of the
brain opens and secretes Amritham, which results in “intoxication” or
sublime happiness. Hence, the concept of worshipping Mother’s twin
feet, where the Holy trinity bow their heads in adoration, is merely a
figurative expression referring to internal worship of the Supreme Force.

VERSE 26. (DESTRUCTION OF ENEMIES)

Virincih panchatvam vrajati harir apnoti virathim

Vinasam kinaso bhajati dhanado yati nighanam;
Vitandri mahendri vithathir api sammeelita-drsa
Maha-samhare smin viharati sati tvat-patirasau.

Literal meaning: The creator attains dissolution ( into the 5 elements

constituting his pure nature)
Hari becomes passionless
The God of death meets his end
God of Wealth becomes bankrupt
Lord Indra, the great, cannot function
And exists with half-shut eyes (wake less sleep),
During the time of this great deluge
You sport with your lord Shiva.

Inner significance: One can look at this verse from two different
viewpoints. First, when we consider Brahma to stand for “I”
consciousness or the Ahamkara, dissolution of this concept is the very
first step towards self realisation. At this time, Hari or Vishnu, standing
for the mind and thoughts, ceases to function. In other words, the mind
does not seethe with passions, ambitions, feelings of lust, anger, hatred,
love, greed, etc. There is a thoughtless state.

The God of death or Fear of death also ceases to cast its spell. At this
juncture, the precious wealth we have inside the body or Jeeva, which is
Prana or life-breath, becomes even more subtle to discern. The Indri as
( functioning parts of the body, arms, limbs, etc) seem to be hopelessly
caught up in a state of wake less sleep- i.e. a state of deep sleep, where
Prana is still moving in the body, but only in the aspect of “internal” and
not external breathing as typically involved in inhalation and exhalation.

This is very close to complete Samadhi, where the body exists but
completely unaware of the world, mind, and its own limbs and organs.
In final Samadhi, the Jeeva or mind has completely settled and subsided
at the source. If the jeeva is to come back to “life” or outer world
awareness, this can happen only by the “internal command” of Shakthi,
in particular a slight movement “outward” at Brumadhya or centre of
eyebrows. A flicker of change of concentration at this point, marks the
return of mind from Samadhi state.
There is no death but only a return of the soul to the source of all
creation; the body or Deha returns back to the five elements constituting
itself in the form of dust and ashes. In the second explanation, one can
look at the creation and dissolution of the universe in more commonly
accepted terms. Lord Sadashiva is the substratum of the entire
universe, carrying within himself the seed potential for manifesting this
world with the help of Prakrithi or Maya, his female (Shakthi) counterpart.

It is the activation of Shakthi that causes the body to spring back to life
with the movement of precious prana brings the world of Maya into focus
through the mind, makes the organs of body function, limbs to move, etc.

VERSE 27. (REALISATION OF SELF AND ULTIMATE TRUTH)

Japo jalpah shilpam sakalam API mudra-virachana

Gatih pradaksinya-kramanam asanady'ahuti-vidhih;
Pranamah samvesah sukham akilam atmarpana-drsa
Saparya-paryayas tava bhavatu yan me vilasitam.

Literal meaning: Let whatever mutterings, incantations, I do with self-

surrender
In my heart,
Become chanting, worshipping you,
Let all my travels be your circumambulation,
My hand gestures, your mudras,
All my eating and drinking be a ritual, fire-sacrifice to you,
Let my act of sleeping be salutations to you
May all actions of pleasure of mine
Become part of your worship.

Inner significance: In the highest state of awareness of the union of self

with Shakthi (Divine energy), every day actions become intrinsically
linked with the worship of Universal Mother. When a person is
constantly aware of Divine presence within his heart, he radiates love
and perfect qualities. His soul becomes a clear, dirt-free mirror that
reflects the radiance within. In this state, every act he performs is in the
worship of the Shakthi. Words he might say are only in praise of the
Goddess, all movements are considered sacred and auspicious and
daily activities like eating and drinking are regarded as oblations poured
lovingly into the sacrificial pit of the heart.

Even when the physical body is at rest, the aspirant is constantly in a

state of holy union and worshipping divinity within. So, both in waking
and sleeping state, he is in a high state of bliss and ecstasy. (Nirvikalpa
Samadhi).
Viewed in the context of Siddha Vedam every physical act of the
enlightened soul is a reflection of his deep awareness of the importance
of Prana (Shakthi) and life-giving energy. Every thought, word and action
serves to prevent the exhaustion of this energy through excessive
contact with worldly matters. Although such a person functions in the
world, his mind and energies are always focused in his higher self.

VERSE 28. (FEAR OF POISON, UNTIMELY DEATH)

Sudham apy asvadya pratibhaya-jaraa-mrtyu-harinim

Vipadyante visve Vidhi-Satamakhadya divishadah;
Karalam yat ksvelam kabalitavatah kaala-kalana
Na Sambhos tan-mulam tava janani tadanka-mahima.

Literal meaning: Oh Mother, even Gods like Brahma and Vishnu

Who have partaken the divine nectar?
Which removes cruel aging and death?
Do ultimately wither and disappear.
Yet, Sambhor, your consort
Who swallowed a poison so potent?
Never can perish because of the power of your
Ear studs! (Marital connection).

Inner significance: Although taken on the surface level, this verse

might suggest the importance of Lord Shiva and his indestructibility due
to fact he is consort of Devi, there is an alternative explanation. Few are
the great and wise souls who understand the existence of the divine link
within themselves. By concentrating their Jeeva shakthi (breath) at the
Ajna chakra, and projecting this vital life-breath up, towards
Brahmarandra, (located at crown chakra), these great souls are able to
partake the Amritham (nectar) of immortality and light and internal bliss.
This nectar of ambrosial quality has miraculous healing and life-giving
powers.

However, at some point even such hallowed souls have to perish.

Brahma=Ahamkara and Vishnu=Mind ceases to operate once Prana
shakthi has finally departed from the Dedham (Jeeva). However, if at
time of death, the prana exits from the body in a single, supreme Gait
(path) of intense dissolution of Self in Shakthi (union of jeeva and
Paramatma), is there anything that can perish at this point of exit?
 There can only be a permanent union of soul with its source. Such is
the strong connection between the substratum or Sadashiva and his
Shakthi. They were never really apart, but just like two seeds (duality)
existing in one pod (like a ground nut pod).

VERSE 29. (AVOIDING OF ABORTIONS, TAMING BAD PEOPLE)

Kiritam vairincham parihara purah kaitabha bhidah

Katore kotire skalasi jahi jambhari-makutam;
Pranamreshwateshu prasabha mupayatasya bhavanam
Bhavasy'abhyutthane tava parijanoktir vijayate.

Literal Meaning: Your divine retinue shout out warnings to you

In many ways
“Avoid the crown of Brahma, you may hit your feet
At the crown of Vishnu, the slayer of Kaitabha,
Avoid Indri’s crown that is tilted in obeisance towards you”,
At the time, you arise in haste,
To receive your Lord who is coming home.

Inner Significance: The Divine Goddess is pictured here as rushing to

get up exuberantly, in order to welcome her Lord as soon as he returns
home. Meanwhile, her divine attendants try to warn her by crying aloud
that in her haste she might accidentally trip over the crowns of Brahma,
Vishnu and Lord Indri who are bowing low in adoration and worship at
her feet.

The inner significance could imply the extreme joy and delight expressed
by the Universal mother in greeting those who express sincere desire for
gaining union with herein other words, when a jeeva expresses his
yearning for union with the Divine power and turns his attention away
from the external world, the Kundalini shakthi is activated and this loving
goddess ultimately bestows her full grace on the aspirant.

Brahma, Vishnu and Indri are portrayed her as somehow “inferior”

deities, mere aspects of Devi’s creation, capable of satisfying worldly
desires, while She, as Supreme Creator of the Universe is fully present
as consciousness, in all things created.

VERSE 30. (ENTERING TO ANOTHER BODY)

Sva-deh'odbhutabhir ghrnibhir animadyabhir abhito
Nishevye nitye tvamahamiti sada bhavayati yah;
Kim-ascharyam tasya tri-nayana-samrddhim trinayato
Maha-samvartagnir virchayati nirajana-vidhim.

Literal Meaning: It is not surprising to know, Oh mother,

Who has no birth or death and most suitable to be served
That the destroying fire of deluge
Shows worshipful arathi to one
Who, worshipping you in the aspect of his own soul,
And, in the form
Of rays, surrounded on all four sides
By angels of power called Anima,
Considers all the wealth of the three-eyed one
As worthless and equal to dried grass.

Internal Significance: The yogi, who worships you as none other than
his real self, will never be harmed by the fire of destruction, even at the
time of dissolution of the universe. On the other hand, it appears that this
all consuming fire appears to perform worshipful “arathi” to him, instead!
To the yogi who regards you as rays of knowledge in his heart, and
aware of the temporary nature of even psychic powers like anima
( getting lighter) that he obtains as he makes further progress in his
sadhana, even all the treasures of the three worlds are irrelevant and
equal to dried, useless grass, in comparison to the real treasure within!

Symbolically, this verse refers to the powers attained by a sincere

seeker or yogi steeped in meditation. If he is in a state of constant
awareness of his higher self, Not only does he gain yogic powers like
anima, or the capability of becoming lighter, ability to float out of one’s
body and enter another body, etc, he also obtains knowledge that even
all these powers and worldy treasures must be cast aside and appear
worthless when faced with the bliss of union between self and shakthi.
There are eight siddhis called Ashta Mahasiddhis that accrue to a yogi
who has complete mastery over mind and senses.

VERSE 31. (ATTRACTION OF EVERYTHING)

Cautuh-shashtya tantraih sakalam atisamdhaya bhuvanam

Sthitas tat-tat-siddhi-prasava-para-tantraih pasupatih;
Punas tvan-nirbandhad akhila-purusarth'aika ghatana-
Svatantram te tantram khsiti-talam avatitaradidam.

Literal meaning: Chautuh-shashtya tantraih sakalam atisamdhaya

bhuvanam
Sthitas tat-tat-siddhi-prasava-para-tantraih pasupatih;
Punas tvan-nirbandhad akhila-purusarth'aika ghatana-
Svatantram te tantram khsiti-talam avatitaradidam.

Inner Significance: The lord of beasts (Pasupathi), at your insistence

did give the 64 tanthras, transcending this whole universe While
remaining immobile, each capable of generating its own specific psychic
power and again, at your insistence, He created (in this world, your
tantra, Sri Vidya) Granting all devotees powers. For unified fulfilment of
all life’s purposes.( Dharma, Artha, Kama Moksha).

Inner Significance: The Sri Vidya method of worship involves elaborate

rituals and worship of the Sri Chakra. Sincere devotees believe that this
form of worshipping the Divine, Universal Mother bestows supreme
powers over all states of life in this world and beyond. Symbolically, this
puja refers to the sadhaka turning his attention inwards and seeking to
remove the various veils of ignorance arising from worldly contact and
pleasures. As he starts on the journey of self realisation, the negativities
within him, bad qualities and tendencies are slowly destroyed. With a
purer mind and control of senses, various achievements come his way,
all relating to the enhancement of spiritual knowledge. While powers or
siddhis like clairvoyance, psychic abilities, etc also manifest, the true
devotee, keeps his attention focused on his main goal, i.e. attainment of
true union with the self.

In this context, the number 64 might represent the deities ruling over
various Powers and abilities that the aspirant acquires as he proceeds to
accrue God-like qualities and finally merge with God Head.

VERSE 32. (LONG LIFE, ATTRACTING OF EVERYTHING)

Sivah saktih kamah kshitir atha ravih sithakiranah

Smaro hamsah sakrastadanu cha para-mara-harayah;
Amee hrllekhabhis tisrbhir avasanesu ghatitha
Bhajante varnaste tava janani nam'avayavatham.

Literal meaning She, who is the mother of all,

The seed letter of KA who is Shiva
A who is Shakthi?
EE who is Kama (God of Love)
LA of the seed letter Ksitau or earth,
HA of the seed letter of Ravi (Sun)
SA of the seed letter of Moon who cools down with his rays
KA, again of the God of love
Ha, the seed letter of sky
La, the seed of Indri
SA, the seed letter of Para
Ka, of Mara (God of love)
LA, of Vishnu,
Along with Hrim, which joins at the end of the three holy wheels?
Become the holy word to worship you.

Inner Significance: This verse gives in a straightforward manner, the

Panchadashi mantra, for worship of Devi, in three sets to be enjoined by
the syllable “Hrim” at the end of each set. The three sets are termed as
Vagbhava Koota, Kamaraja and Shakthi Kootas, respectively. (Ka air ee
la hreem, ha sa ka ha la hreem, sakala hreem).

This powerful mantra contains the beeja, or seed letters representing

various deities as well as aspects of the Universe. In a symbolical sense,
Goddess is omnipresent in creation and divinity within each individual
can be felt only when knowledge of the true self dawns. From the view
point of Siddha Vedam, when the mind is rid of all the clutter that exists
due to traditional, religious, social and cultural views, the individual or
Jeeva is in a better position to start his spiritual journey. While rituals and
mantras might aid mind to achieve one pointed concentration, they can
never lead to enlightenment.

The latter state can only be achieved when the mind is quiet and enters
a thoughtless realm where only pure awareness exists. The
Panchadashi mantra and rituals pertaining to the worship of the Divine
Mother are solely intended to enable a person to go deeper within him
and understand that there is really no difference between Devi, endowed
with perfect attributes and his own true nature. The process of worship
leads to a removal of negativities and flaws in the individual until he
becomes a purer medium, reflecting the radiance of divinity inside.
Once the veil of ignorance is lifted, the seeker is led to respect and treat
every part of creation as the playing ground of the supreme Godhead.

Bhakthi or devotion to Devi as Universal Mother leads to the submerging

of the individual with his chosen deity. In the final stage, there is no
difference between the worshipper, the act of worship or the object of
worship.

VERSE 33. (ALL BENEFITS)

Smaram yonim lakshmim trithayam idam adau tava manor

Nidhay'aike nitye niravadhi-maha-bhoga-rasikah;
Bhajanti tvam chintamani-guna-nibaddh'aksha-valayah
Sivagnau juhvantah surabhi-ghrta-dhara'huti-sataih.

Literal Meaning: Oh lone, and eternal one,

Innumerable seekers of enjoyment worship you
Using the triplet
Eros, Source (yoni) and wealth,
With the mantra (imp) for Love, Hrim for Bhuvaneswari
And Hreem for Lakshmi,
And thus offering hundreds of streaks of clarified butter from the celestial
cow,
Seraphim,
And chanting mantras similar to wish-fulfilling gem stones,
As oblations into the sacrificial fire of Shiva,
They adore you!

Inner Significance: The above verse could be interpreted on the

surface, like the previous verse as providing mantras for worshipping
Devi. While the great Panchadasi was touched upon in the last verse,
here, we see the mantra “ I’M HREEM SHREEM” as a potent, wish-
fulfilling mantra that is bound to help seekers win the grace of the
Universal Mother.

Yet, the symbolic gesture of offering mantras into the sacrificial fire of
Shiva might also refer to the efforts a spiritual seeker might make to
quieten his mind and view all his thoughts, words and actions as holy
oblations into the fire of his mind. It is only when desires, negativities and
karmas rising from past lives are completely destroyed in the fire of the
mind, can one seek to go back to the source and know his real nature.
VERSE 34. (DEVELOPMENT OF MUTUAL LIKING)

Sariram twam sambhoh sasi-mihira-vakshoruha-yugam

Tav'atmanam manye bhagavati nav' atmanam anagham;
Atah seshah seshityayam ubhaya-saadharana taya
Sthitah sambandho vaam samarasa-parananda-parayoh.

Literal meaning: Oh Supreme Goddess,

I see in my mind’s eye that your body
Having the sun and moon as breasts
Is none other than that of Shiva
And his peerless body is none other than yours.
So, by mutual complement and common reciprocity
The inter relation of you two
Is on equal terms of transcendent bliss.

Inner significance: A truly enlightened soul sees Divinity reflected in

every living and non living being in the universe. Such being the case,
when the body of the Universal Mother contains within itself the whole
creation, there is no difference between an individual soul and the Great
Goddess who is the constant in dweller. When the concept of union
between Shakthi and self is pictured figuratively as the coming together
of Shiva (Jeeva) and the Goddess ( Divine Shakthi), At the point of
intermingling, there is no two different parts except one whole. There can
arise no inequality, since there no longer remains the concept of duality
that can give rise to comparison!

VERSE 35. (CURING OF TUBERCULOSIS)

Manas tvam vyoma tvam marud asi marut saarathir asi

Tvam aastvam bhoomis tvayi parinathayam na hi param;
Tvam eva svatmanam parinamayithum visva-vapusha
Chidanand'aakaram Shiva-yuvati-bhaavena bibhrushe.

Literal meaning: Oh Goddess, you are the Mind,

The Sky, the wind,
Also, the charioteer of winds.
You are the element, water, and also the earth.
Nothing else exists apart from you.
Yet, in order to manifest mental bliss substantial
By means of a universal form,
You assume the beautiful form of Siva’s consort,
So he can get supreme pleasure from contemplation
And thus,
You rule triumphantly.

Inner Significance: This is an important verse setting out at one stroke

both the Viswarupa (Nirguna) aspec of Devi as well as her Saguna
(physical) form as the beautiful wife of Lord Shiva.In her aspect as the
totality of this universe, Devi is regarded as a single unitary entity,
beyond attributes of space and time. She is eternal. Nothing can exist
separate from her.

Yet, her pleasing saguna aspect is easier to contemplate and a spiritual

seeker can perhaps gain single pointed concentration and mind control
by following this method of Bhakthi or external worship at the start of his
practice.

VERSE 36. (CURING OF ALL DISEASES)

Tavaagna chakrastham thapana shakthi koti

dhyudhidharam,
Param shambhum vande parimilitha -paarswa parachitha
Yamaradhyan bhakthya ravi sasi suchinama vishaye
Niraalokeloke nivasathi hi bhalokha bhuvane

Literal Meaning: I worship Paramashiva,

Located at Ajna Chakra, shining with the brilliance of millions suns and
moons
Whose both sides are illumined by brilliance beyond comprehension.
Worshipping thus with devotion
(He) is lifted to a world beyond all need (where no desires exist)
Beyond the domain of sun, moon or fire,
In that bright world filled with light,
He dwells in that luminescent world, where he belongs!

Inner Significance: This verse sets forth a description of inner visions

and changes experienced by a person for whom Kundalini gets activated
by constant meditation on the Ajna Chakra.
With powerful force and like bright lightning, the Divine force erupts in
the body, splitting open the brumadhya where Ajna chakra is located.
Brilliant radiance, comparable to the light and incandescence of sun,
moon and fire flood through every cell in the body, almost “lifting” him off
to another plane.

Here, reference to “both sides of Shiva being illumined” might mean the
Ida and Pingala nadis that flank the central channel in the spinal cord,
called the Sushumna Nadi. As energy flows through Sushumna, hits the
Ajna chakra, explodes the latter and moves to the crown chakra, all body
consciousness is lost. Here, we enter a world of bright light where no
thoughts or desires exist.

VERSE 37. (REMOVAL OF BHOOTHA , PRETHA PISACHA AND

BRAHMA RAKSHASA)

Vishuddhou the shuddha sphatika visadham vyoma

janakam
Shivam seve devimapi Siva samana vyavasitham
Yayo kaanthya sasi kirana saaroopya sarane
Vidhoo thantha dwarvantha vilamathi chakoriva jagathi

Literal Meaning: I adore Shiva and you too, oh Mother,

In the Visuddhi chakra,
Where he shines as pure as a crystal,
Generating the element of space.
Oh mother, who enjoys equal status with Shiva,
Whose bright moon-like effulgence, banishes all impurities
And shines, like a female partridge (chakora),
(Playing in the moonlight)
On the world below.

Inner Significance: Visuddhi means great purity. When the seeker

progresses in his sadhana, his thoughts, actions and words gain more
clarity and he reflects to the outer world, his soul, which is as
transparent as clear crystal. Meditating on both Shiva and Shakthi at this
chakra (i.e. the union of self with Shakthi), gives rise to enormous mental
sharpness and knowledge. Just like the legendary chakora bird is
depicted in mythology as loving to sport in the light of moonbeams, the
jeeva enjoys basking in the light of knowledge.
VERSE 38. (CURING OF SICKNESS DURING CHILDHOOD)

Samunmeelath samvithkamala makarandhaika rasikam

Bhaje hamsadwandham kimapi mahatham
maanasacharam
Yadhalapaa dhashtadasa gunitha vidhyaparinathi
Yadadhathe doshad gunamakhila madhbhaya paya eva

Literal Meaning: I worship that pair of swans who are intent on only
Enjoying the nectar
From the lotus blooming within the consciousness (knowledge)
And who swim in the lake of the mind of great souls
From where, as a result of enlightenment,
The maturation of eighteen forms of arts takes place,
And (these swans) extract from impurities,
All goodness, like milk from water.

Inner Meaning: In the anahata chakra (heart), blooms the flower of

knowledge. During the process of Kundalini awakening, some people
might witness a tremendous surge of creative powers. Just as a pair of
swans deeply absorbed in imbibing the nectar from lotuses remain
oblivious to their surroundings, similarly when the mind is engaged in
the sole pursuit of self knowledge, it sinks back to its very source without
any distractions.

Extending the analogy of the swans, just as they have the capacity to
remove impurities from the water and consume only the goodness,
similarly, in the lake of the mind that has no thoughts or ripples,
discrimination and wisdom shines brightly guiding the seeker towards
the permanent state of peace.

VERSE 39. (TO SEE IN THE DREAM WHAT WE THINK ABOUT)

Thava swadhishtane huthavahamadhishtaya niratham

Thameede sarvatha janani mahathim tham cha samayam
Yadhaloke lokan dhahathi mahasi krodha kalithe
Dhayardhra ya drushti sishiramupacharam rachayathi

Literal Meaning: Oh Mother, I adore (Shiva) Fire, in the sacrificial pit

Of your Swadhistana. You, called as Samaya,
When Lord Shiva by his rage burned the worlds,
You provided, by your moistened eyes,
The cooling touch of early spring.

Inner Significance: Swadhistana refers to “one’s own place”. In this

context, when the mind free of distractions sinks to its source, all
passions and desires get burnt in the fire of destruction. The body
undergoes a biological transformation as it were, when tremendous
surges of heat are applied to various energy centres in the body.

Ultimately, the physical body is rid of all impurities and becomes a

vehicle more suited to receive divine grace. The divine blessings of the
Mother are compared to the cooling effect brought by early spring when
the whole world is ravaged by the devouring flames of Rudra or Shiva.
Just as her grace uplifts the world and humanity at the time of
dissolution, similarly, her cooling touch helps the aspirant who
undergoes tests by fire on the path to self realisation.

VERSE 40. (BLESSINGS FROM LAKSHMI, REALIZATION OF GOOD

DREAMS, NOT SEEING BAD DREAMS)

Thatithwantham shakthya thimira paree pandhi

sphuranaya
Sphuranna na rathnabharana pareenedwendra dhanusham
Thava syamam megham kamapi manipooraika sharanam
Nisheve varshantham haramihira thaptham thribhuvanam.

Literal Meaning: Oh Mother, your energy travels forcefully, like

lightning, Banishing darkness (ignorance) and bursting into sparks,
Like glowing jewels that are set in the form of Indra’s bow,
I bow in worship before the dark cloud, found by those who seek refuge
in Manipura That it pours down as rain, cooling
The fire-drenched agony of the three worlds burned by
The heat of sun from Lord Shiva.

Inner Significance: When the mind of the spiritual seeker, devoid of

thoughts and desires, fills inside the Jeeva, brightness or Knowledge
about the true self dawns. For example, when the mind enters it natural
state or source, without going outside, at first it seems very dark.
However, soon, that place reveals itself slowly and clearly. It is like
entering inside a house from outside, during daytime. The interior of the
house might appear darker than the daylight outside, but soon eyes get
accustomed to the darkness and is able to perceive everything clearly.

In this verse, the lightning force of Kundsalini shakthi as she traverses

the Manipura Chakra is pointed out. The beautiful colours of the gem-
studded rainbow of Lord Indra refer to the many hued visions the seeker
might experience at this stage, along with powers and siddhis that might
accrue.

Contemplating on Goddess at this stage and seeking the guidance of

inner masters, the seeker is able to receive Divine grace, which is
compared to the opening up of dense, black clouds and the cooling
shower of rain falling on the earth, scorched by the fire of Lord Shiva.
Symbolically, this might also refer to the gradual cooling down of the
body after experiencing the intense heat of the Kundalini as it passes
through various energy centres in the body.

VERSE 41. (SEEING OF THE GODDESS IN PERSON, CURING OF

SEXUAL DISEASES)

Thavadhare mole saha samayaya lasyaparaya

Navathmanam manye navarasa maha thandava natam
Ubhabhya Methabhyamudaya vidhi muddhisya dhayaya
Sanadhabyam jagne janaka jananimatha jagathidam.

Literal Meaning: I worship you in Muladhara, as Samaya, dancing the

slow gait (lasya)
And Lord Shiva dancing his great Thandavam replete with navarasas
Who represents the Navatman (I),
Both of you dancing in this way,
Both occupied with intent to create the world, in your grace,
Thus, you are the Ancient and known couple,
The father and mother for the World.

Inner Significance: When Devi is addressed as Samaya, it refers to her

having established complete similarity or parity with Shiva in all respects.
In the Samaya doctrine of Sri Vidya worship, the worship of Shiva and
Devi at the thousand petalled lotus of Sahasrara is very important.
However, this refers to internalised worship or with aid of symbols and
yantras. In sharp contrast, in Kaula Marga, the mooladhara refers to the
region of darkness and is taken to mean external worship of Bindu in
trikona or yoni worship.

The Samaya doctrine declares that when Lord Shiva and Shakthi carry
out their rythymic dances together, it leads to the creation of the world.
In other words, both Shakthi and Shiva have taken upon themselves the
divine objective of bringing the world into existence at the end of each
cycle of dissolution. Hence, they are referred to as both the “Ancient”, as
well as the Father and Mother principle of the universe.

Symbolically, the union of jeeva = shiva and shakthi = Devi is

emphasised here.The emphasis on parity between Shiva and Shakthi
reminds every individual Jeeva of the divine nature of his true self.

*PART II SOUNDARYA LAHARI (THE WAVES OF BEAUTY)*

VERSE 42. (ATTRACTING EVERYTHING, CURING DISEASES

CAUSED BY WATER)

Gathair manikyatvam gagana-manibhih-sandraghatitham.

Kiritam te haimam himagiri-suthe kirthayathi yah;
Sa nideyascchaya-cchurana-sabalam chandra-sakalam
Dhanuh saunasiram kim iti na nibadhnati dhishanam.

Literal Meaning: Oh Daughter of the ice mountain,

He who describes your golden crown as encrusted with heavenly gems (
orbs of the sun)
Densely packed, will he not see?
the crescent moon reflected in variegated hues of the crown
And think it is a rainbow, or Indra’s bow?
Verses from 42 to 100 are generally discussed as lyrical outpourings
describing the beauty of the Goddess’s physical form.

Here, the Universal mother is visualised as having in her crown all the
Heavenly bodies and the planets, fiery in brilliance, tightly packed
together and emitting dazzling, variegated hues. Reflected in these
radiant rays, the crescent moon adorning her crown appears to take on
the all the colours of a rainbow and indeed, might be mistaken for the
bow of Lord Indra as well.

The Goddess is seen in her Viswa Rupa or Nirguna form as Ruler of the
entire universe, containing within her form, this entire creation, deities in
the astral sphere as well as all animate and inanimate beings within it.
She is the single, permanent force, cause of all creation, the
compassionate mother who protects and sustains her children as well as
the cause for dissolution at the end of each cycle of time. She is eternal,
attributeless, pure consciousness.

From another point of view, the crown chakra or Sahasrara, is regarded

as the Highest energy centre within a human body. The “feet” of Devi are
located above this and gaining this state, an aspirant is ready to receive
the full grace of the Goddess, in the form of “Jyothi” or waves of light and
bliss.

VERSE 43. (VICTORY OVER ALL)

Dhunotu dhvaantam nas tulita-dalit'endivara-vanam

Ghana-snigdha-slakshnam chikura-nikurumbham thava
sive;
Yadhiyam saurabhyam sahajamupalabdhum sumanaso
Vasanthyasmin manye vala-madhana-vaati-vitapinam.

Literal Meaning: Oh, Goddess , who is the consort of Shiva,

Let the darkness of our mind be destroyed,
By the crowning glory on your head,
Which is of like the forest of opened blue lotus flowers,
And which is soft , dense and shines with lustre.
I believe my mother,
That the pretty flowers of Indra’s Garden,
Are all forever there,
To get the natural scent of your hair.

Inner Significance: Taken in the literal sense, the beautiful, dark and
lustrous tresses of Devi are compared to a dense forest of dark-hued
lotuses, whose petals are soft and shiny. The lustre or glow emanating
from Devi’s crowning glory are symbolically linked to the destruction of
ignorance and darkness in the minds of the devotees.

These soft, lustrous tresses are decorated with fragrant flowers growing
in Indra’s celestial garden; yet, the poet insists that they cannot match
the heavenly scent arising naturally from Devi’s hair. It could also mean
that flowers have come to her to gain this fragrance—aspect of nirguna/
viswarupa of devi-containing within her all creation. So, trees and plants
and flowers are part of her.

Looking for a deeper meaning of this verse, a spiritual seeker who is

immersed deeply into Saguna worship of Devi as the Universal mother,
is slowly led to the realisation of oneness with her. Almost as if an
internal Guru is guiding him, the seeker is led to awareness of the truth
he is no different from the Shakthi he has been worshipping so long as
an external form.

When the kundalini shakthi activates, and mind and senses are
controlled with single pointed concentration on the ajna chakra, the
resulting flash of knowledge and experiences confirm the important fact
that Devi or Divine Force is in you, with you at all times. The darkness of
ignorance and negativities are banished forever and the sweet, natural
fragrance of the inner self appears in all its glory. The seeker is
transformed into a medium reflecting Supreme truth!

VERSE 44. (CURING OF ALL DISEASES)

Tanothu kshemam nas tava vadhana-saundarya lahari

Parivaha-sthrotah-saraniriva seemantha-saranih
Vahanti sinduram prabala-kabari-bhara-thimira-
Dvisham brindair bandi-krtham iva navin'arka kiranam;

Literal Meaning: Oh Mother, who gives us welfare and protection,

Your radiant face brimming and cascading streams of beauty
That scorches evil and ignorance,
Seems to flow like a stream (upwards), parting your hair
Like a canal, containing the glowing red vermilion (sindoor)
Which, like the rosy hue of rising sun seems almost
Threatened by the enemies, of dense, cloud-laden darkness
On either sides of (the parting) your hair.

Inner Significance: The poet gives a very beautiful description of the

flowing tresses of Devi’s hair, the beauty of her face and the parting in
her hair, filled with bright red sindoor, seeming to hold back on either
side, the dark clouds of her crowning glory, almost as if the “dense
clouds” on either side of the parting are “enemies”, blocking the ascent
of the “rising sun” (red vermilion of the parting). In addition, Devi’s face
has been compared to an abode of beauty, a celestial cascade of divine
splendour that is ebbing upwards into a stream, which constitutes the
parting of her hair! May this Goddess, remove all darkness and like the
rising sun, shower her protection on her devotees.

In a symbolic sense, the Nirguna aspect of Devi is brought out in this

face. She alone is eternal and permanent. Like the glowing rays of the
rising sun, she alone can remove all darkness from our minds and set us
firmly on the path of liberation. She alone represents Knowledge of the
union of the self with Shakthi.

Contemplating on her beautiful face is equivalent to bringing mind and

thoughts under control. Once this is done and attention stops wandering
to the world outside, the inner force guides a person, protects him from
enemies both internal and external, and allows him to focus his thoughts
on the higher self. Just as dense, rain bearing clouds try to block sunrise
and its brilliant rays, the thoughts, passions and negativities present
great obstacles in our spiritual progress. However, surrendering to the
Divine Force within will enable the pure light of knowledge to banish all
darkness!

VERSE 45. (BLESSING OF GODDESS OF WEALTH, YOUR WORD

BECOMING A FACT)

Aralaih swabhavyadalikalabha-sasribhiralakaih
Paritham the vakhtram parihasati pankheruha-ruchim;
Dara-smere yasmin dasana-ruchi-kinjalka-ruchire
Sugandhau madhyanti Smara-dahana-chaksur-madhu-
lihah.

Literal Meaning: Curly by nature, and like swarms of young bees, your
forelocks
Surround your face and mock the real bees that are addicted only
To lotuses,
And, Oh Mother, when a smile appears on your face,
Teeth shine with the brilliance of the central filament in a lotus

This face of yours, which, with its fragrance and beauty

Fills (bewitches) the honey-filled eyes of Lord Shiva, the destroyer of
Cupid.

Inner Significance: Devi is the supreme abode of beauty. She creates

and permeates this world. She is the personification of all the beauty and
harmony existing in this universe. Devi’s face is far superior to a fully
blown lotus, in beautiful perfection. The forelocks that surround her
lovely countenance are naturally curly, almost like swarms of very
young, bumble bees. Yet, these bees seem to be “ignorant”, and Devi’s
forehead curls seem to “mock” these insects pointing out that they are
only addicted to enjoying the nectar of lotuses (i.e. pleasures of the
world).

Devi’s smile has been compared to the brilliance and perfection of the
central filament in a beautifully formed and blossomed lotus. Just as
flowers give off a natural fragrance, the lovely face of Devi (which is
comparable to a Divine Flower) is described as radiating a divine scent,
that is absorbed by the honey-filled eyes of her consort, Lord Shiva ( the
destroyer of Lord Kama or Cupid).

True knowledge of the Jeeva-Iswara oneness or Aikyam, results in the

flow of sweet, honey like nectar of immortality. He who has delved the
depths of his heart and allowed the mind to reside at the source, in a
thoughtless state, experiences a bliss that is indescribable. Just like a
glimpse of the divine face of the Universal Mother fills the hearts of
devotees with peace, love and ecstacy, similarly, an understanding of
her presence within oneself is the supreme goal of spiritual sadhana.

VERSE 46. (GETTING BLESSED WITH A SON)

Lalatam lavanya-dyuthi-vimalamaabhati tava yath

Dvithiyam tan manye makuta-ghatitham chandra-sakalam;
Viparyasa-nyasad ubhayam api sambhuya cha mithah
Sudhalepa-syutih pareenamati raka-himakarah.

Literal Meaning: I imagine your forehead, which shines brightly, like the
lustre of moonlight,
Is merely a second crescent, the first being placed in your crown?
So, the two, by being placed in an inverted manner,
One above the other,
Fuse together to form the full moon,
That drips with nectar.

Inner Significance: Although taken literally, this verse might appear to

be a description of the lustrous and beautiful, forehead portion of the
Goddess, there is a deeper meaning. The forehead of Devi is the seat of
the Ajna Chakra. By concentrating on the space in between the
eyebrows, or Brumadhya, it is possible to experience the inner light at
this energy centre. Once, breath is retained and directed upward to
bramarandhra, in the crown portion of the head, fullness or oneness with
the divine inner self is achieved. At this point, there begins the inner flow
of amritam or immortal nectar from the brahmanrandra.’

It is possibly this experience that yogis and enlightened people go

through that has been highlighted by Adi Shankara in this verse. The
“joining” of two separate halves of the moon, also indicate the “parity”
between the self, seeker and Divine Force within. It also refers to internal
lights and vision of the white light that can be seen in advanced stages
of meditation as descending from the crown area.

VERSE 47. (VICTORY IN ALL EFFORTS)

Bhruvau bhugne kinchit bhuvana-bhaya-bhanga-vyasanini

Tvadhiye nethrabhyam madhukara-ruchibhyam dhrita-
gunam;
Dhanur manye savye'tara-kara-grhitam rathipateh
Prakoshte mushtau ca sthagayati nigudha'ntharam ume

Literal Meaning: Oh Goddess Uma, ever intent on removing

Fear in this world.
I see your slightly bent eyebrows, shining brightly
Like a swarm of bees,
And your two eyes forming the bowstring,
Of the bow held by the husband of Rati—
The lord of love,
In his left hand holding it aloft,
The middle portion (of the bow)
Being hidden by the wrist and fingers which cover them.

Inner Significance: As described in the previous verse, the centre of

the eyebrows is the command centre or Ajna Chakra. This is the seat of
the mind and once this chakra opens up, the spiritual seeker is surely
blessed with various powers and ultimate bliss of self realisation.Yet; it is
not easy to “discover” this “third eye-centre”. The seeker has to undergo
various sadhanas including mind and sense control before this
command centre opens up and blesses him with knowledge.

VERSE 48. (REMOVAL OF PROBLEMS CREATED BY NINE

PLANETS)

Ahah sute savyam tava nayanam ark'athmakathaya

Triyamam vamam the srujati rajani-nayakataya;
Trithiya the drishtir dhara-dhalita-hemambuja-ruchih
Samadhatte sandhyam divasa-nisayor antara-charim

Literal Meaning: Your right eye is the form of Sun, and therefore
causes daylight,
Your left eye is ruled by (aspect of) Moon,
Therefore, it causes night time,
Your third eye, glowing like a partially opened
Golden lotus,
Causes the junction (sandhya) time of twilight,
When day and night merge.
Inner Significance: Goddess reigns supreme. She is without form, has
no qualities and is beyond time and space. The reference to the three
eyes of the Goddess as causing daylight, night and the third eye causing
twilight, can be interpreted to mean she, who causes all states of being
and the night , day and twilight, is also beyond time.

The third eye, or Ajna Chakra, as stated previously, refers to the seat of
the mind. The opening of this centre is associated with development of
various psychic powers in the spiritual seeker. Also, when the kundalini
force is activated and rises internally through Sushumna nadi and
reaches the Ajna. It is possible to have the vision of this golden light,
resembling a lotus, in the brumadhya. On either side of Sushumna are
the two nadis called Ida and Pingala. Ida refers to the power of the
moon, while Pingala refers to the power of the sun. When the spiritual
aspirant controls his breathing and is able to retain the breath, directing it
inwards and up through ajna chakra to the brahmarandra, there is a
complete merging of the jeeva with shakthi.

At this juncture, the soul inside the body is able to mingle with the divine
expansiveness, becoming part of the very universe. The physical ears
throb with great intensity and strange, melodious music might be heard.
The forehead seems to split open and rays of brilliant light flood the
head and other parts of the body. In fact, the jeeva/soul feels very light,
as if the body has no “substance” and might levitate and float around.
He might enter a state where scenes from the past flash before his eyes,
past and future births might be revealed. In other worlds, it is possible to
go beyond all time.

Another interesting point to note in this verse is the use of the term
“sandhya” or twilight. Sandhya or twilight is often referred as an
auspicious time of day for offering worship. In actuality, sandhya refers
to the “gap” in between two states, such as waking and sleeping states.
In this in-between state, called “turiya”, it is possible for the spiritual
seeker to slip into a thoughtless state and enjoy the bliss of oneness
with his divine inner self. However, this can happen only with practice
and continued awareness of these “gaps” during conscious meditation.

VERSE 49.(VICTORY IN EVERYTHING, LOCATING OF TREASURES)

Vishala kalyani sphuta-ruchir ayodhya kuvalayaih

Kripa-dhara-dhara kimapi madhur'a bhogavatika;
Avanthi drishtis the bahu-nagara-vistara-vijaya
Dhruvam tattan-nama-vyavaharana-yogya vijayate

Literal Meaning: Your glance, Oh Mother, is Visala or all pervading,

Kalyani or auspicious, sputarasi- bright and blooming,
That cannot be won over by the beauty of dark blue, blossoming lilies,
That is the very source of Krupa or compassion,
Kimapi Madhura- that which cannot even be described, so sweet,
Aabhogavathika- a glance that one cannot fathom the depths,
Avanti—that which bestows protection,
Bahu nagara vistaara vijaya—that which is capable of being victorious in
various cities, everywhere,
Therefore, being mentioned by that name, in those cities,
Certainly, it shall be victorious in those places.

Inner Significance: The glance of the Devi's eye is said to be of an

eight-foldcharacter, each of which is represented to indicate the name of
a great city. These eight kinds of glances are common to all women.
The glance known as VisAla is said to bloom inward; that known as
KalyAni is said to be filled with surprise; the AyodhyA glance
represent one with the expanded pupil; the DhArA glance denotes
idleness; the MadhurA glance is that which shows a slight swirl; the
BhogavatI is the friendly one; AvantI is the one of an innocent
naturel; and VijayA is the oblique one. The Devi's glances produce
respectively the following effects; agitation, attraction, melting,
infatuation, subjugation, exorcising, antagonizing and death-dealing.

Therefore, in those cities ( temples)where the Goddess is worshipped in

the respective “bhavas” or mode, it is said that the devotee would attain
such “victorious” powers.The eight glances of the Devi can also refer to
the Ashta Maha Siddhis ( eight-fold powers) that can be attained by a
spiritual seeker as a natural by product of realising his inner divinity.
Commonly called as:
 Aṇimā: reducing one's body even to the size of an atom
 Mahima: expanding one's body to an infinitely large size
 Garima: becoming infinitely heavy
 Laghima: becoming almost weightless
 Prāpti: having unrestricted access to all places
 Prākāmya: realizing whatever one desires
 Iṣṭva: possessing absolute lordship
 Vaśtva: the power to subjugate al
l
These powers might occur at varying junctures in a seeker’s sadhana.
However, these powers too are a major distraction for the aspirant to
reach his goal. The main purpose of this verse is to highlight the truth
that the way to moksha or ultimate union with God head is fraught with
dangers, many imposed as a test on the seeker by the Divine force with
the purpose of freeing him from all attractions of the world and even the
“attachment” to the consequences of attaining powers through
meditation.

VERSE 50. (SEEING AFAR, CURING OF SMALL POX)

Kavinam sandharbha-sthabaka-makarandh'aika-rasikam
Kataksha-vyakshepa-bhramara-kalabhau-karna-yugalam;
Amunchantau drshtva tava nava-ras'asvada tharalau-
Asuya-samsargadhalika-nayanam kinchid arunam.

Literal Meaning: Oh mother, your two ears delight

In listening to the honey-like compositions of great poets
That is comparable to clusters of flowers.
However, your two, bee-like eyes that are glancing sideways (and
because of proximity to ears)
Are anxious to enjoy the nine –poetic sentiments (nava rasas).
And, your third-eye, consumed by jealousy
Seems to appear as glowing redder in color!

Inner Significance: When a person is totally immersed in contemplation

of the external form of Goddess, and sense organs are directed only for
this purpose, whether it is listening to poems in praise of her, reading
hymns, worshipping her through rituals, etc, then he or she attains
oneness with the divine principle.

When such a devotee or bhaktha has controlled his mind and senses,
the inner divine force or shakthi activates and guides him to the ultimate
goal of self realisation. All searching stops and truth is not just known but
experienced. At the Ajna centra, during deep meditation, it is possible to
catch a vision of a thousand petalled, red-hued lotus, glowing brightly,
quickly changing to bright circles of white light that seem to descend
from the crown (sahasrara) downwards.

VERSE 51. (ATTRACTING ALL PEOPLE)

Shive sringarardhra tad-ithara-jane kutsana-paraa
Sarosha Gangayam Girisa-charite'vismayavathi;
Har'ahibhyo bhita sarasi-ruha-saubhagya-janani
Sakhishu smera the mayi janani dristih sakaruna

Literal Meaning: O Mother! Thy look is soft with love towards Siva;
indifferent towards other folk; anger towards GangA; expressive of
wonder at Girisa's exploits; full of dread [when confronted] with the
snakes [ornaments] of hara, adding beauty to the natural beauty of
lotuses, hence reddish with heroism, smiles on Thy comrades; and is full
of grace towards me.

Like the previous verse, the aspects of Devi’s glances continue to be

described in this verse.
One could imply that Devi contains within her all the Nava Rasas or
sentiments like love, disgust, wonder, compassion, umour,fear,heroism,
tranquillity, etc.
These are some common emotions that all humans go through.

Inner Significance: Symbolically, this verse refers to the Universal

Mother as the abode of all emotions, thoughts, actions, achievements,
knowledge, creativity, intelligence, etc. She is omnipresent and
omnipotent. It is only when an understanding of all her aspects are
understood that the spiritual seeker, examines his own nature, purifies
his thoughts , speech and actions and learns to be more tolerant and
compassionate towards others around him, seeing in them the reflection
of Divinity as well.

VERSE 52. (VICTORY IN LOVE, CURING OF DISEASES OF EARS

AND EYE)

Gathe karnabhyarnam garutha iva pakshmani dhadhati.

Puraam bhetthus chitta-prasama-rasa-vidhravana-phale;
Ime nethre gothra-dhara-pathi-kulottamsa-kalike
Tav'akarn'akrishta-smara-sara-vilasam kalayathah.

Literal Meaning: O Crest-bud of the dynasty of the King of the

Mountains! These two eyes of Thine, fringed with feather-like eyelashes,
reaching Thineears, and causing disturbances in the profound mental
placidity ofthe Destroyer of the Cities [Siva],
Are like arrows of Cupid’s bows, drawn right up to your ears.

A beautiful description of the long and lustrous eyes of the Goddess,

tinged with feather like lashes. They are compared to the bow of Lord
Manmatha, and seem tightly drawn, ready to shoot the flowery arrows of
love at her Lord,
The emotion of Shringara or love is brimming in her eyes as she
glances towards her Lord, ready with one stroke to completely destroy
his mental calmness.

Inner Significance: Symbolically, this verse refers to how difficult it is to

attain sense control for ordinary mortals. When even Shiva, the
greatest Lord of all Siddhars and the Master of all yogis can be
perturbed mentally by the power of love and succumb to sensual
pleasures, is it no wonder that mere mortals find it next to impossible to
achieve control of the mind?

This verse also emphasises the importance of destroying all the

passions and desires if the arrow( jeeva) has to reach the goal ( unity
with paramatma).The tautness or strength exerted in pulling the bow
string inwards before releasing the arrow towards the target refers to the
strength of desire or yearning for this oneness. Devi’s eyes are
elongated just as the bow string is pulled tight before releasing the
arrow. This indicates both sharpness and concentration of mind on the
target as well as intensity of desire for self knowledge.

VERSE 53. (ATTRACTING ALL THE WORLD, SEEING THE

GODDESS IN PERSON)

Vibhaktha-traivarnyam vyatikaritha-lila'njanathaya
Vibhati tvan-netra-trithayam idam Isana-dayite;
Punah strashtum devan Druhina-Hari-Rudran uparatan
Rajah sattvam vibhrat thama ithi gunanam trayam iva

Literal Meaning: Oh Mother, who is the love of Paramashiva,

The dark eye shadow applied beautifully to your eyes
Revealing more clearly, the three different colors (white, red, black)
Bringing forth (manifesting) Lord Brahma, Vishnu and Shiva,
Once again after dissolution of the universe
(These three –hued eyes; three eyes)
Seem to represent the three gunas of Rajas (Brahma), Sattva (Vishnu)
And Tamas (Shiva),
Attributed to the three deities.

Inner Significance: The beauty of Devi’s eyes are described a bit more
in detail in this verse. She is the eternal force of creation that brings forth
the three deities, Brahma, Vishnu and Shiva during the manifestation or
re birth of the world after a cycle of deluge and dissolution. From Devi,
emerges the three gunas or aspects of Rajas,(action), Sattva( calmness,
purity) and Tamas ( laziness).

These three gunas are commonly attributed to respectively, Brahma, the

creator, Vishnu, the preserver and Rudra, the destroyer of the universe.

All these deities and Gunas originate in Devi, from the three different
colors attributed to her three eyes. The three colors white, red and black
represent respectively, the sattvic, rajasic and tamasic nature present in
the Jeevas.In a symbolic sense, these three qualities or Gunas exist
within each individual in the form of Ahamkara =Brahma, Mind=Vishnu
and Jeeva or Deham= Shiva. When Ahamkara or ego ceases to exist,
the mind is in a thoughtless state, then ignorance in the Jeeva is
destroyed.

VERSE 54. (DESTRUCTION OF ALL SINS. CURING OF EYE

DISEASES)

Pavithrikarthum nah pasupathi-paradheena-hridhaye

Daya-mithrair nethrair aruna-dhavala-syama ruchibhih;
Nadah sono ganga tapana-tanay'eti dhruvamamum
Trayanam tirthanam upanayasi sambhedam anagham.

Literal Meaning: Oh Mother, who has the heart devoted ( to please and
support) Shiva, Like friends of compassion, in colors red, white and
black, Proceeding upwards from your eyes, three streams,The red color
of the river Shona, white-colored Ganga And the black color of ( Sun’s
daughter), river Yamuna,These three rivers/streams mingle (in your
merciful eyes which are tinged red, white and black)Remove all sins,
sanctify and purify us, Of this we are certain.

Inner Significance: The holy eyes of the Universal Mother are full of
benevolence, grace and compassion. They are capable of dissolving all
the impurities in the hearts of her devotees. A single glance from her
merciful eyes is more powerful in purifying the jeeva, in fact, more so
than a dip at all the holy rivers like Ganga, Yamuna or Shona.

Symbolism here is that divine grace descends on the individual once he

brings attention or focus within himself. There is no need to visit holy
places or bathe in sacred rivers to remove impurities from the mind and
heart. Mere concentration on one’s own source of divine power, mind
and sense control, will bring about the flow of divine grace, causing
changes both at physical and mental level for the devotee.

VERSE 55. (POWER TO PROTECT, CURING OF DISEASES OF

KIDNEY)

Nimesh'onmeshabhyam pralayam udayam yaati jagati

Tave'ty ahuh santho Dharani-dhara-raajanya-thanaye;
Tvad-unmeshaj jatham jagad idham asesham pralyatah
Pari-trathum sankhe parihruta-nimeshas tava drusah.

Literal Meaning: Oh daughter of the Ice mountains,

The closing and opening of your eyes
Causes the dissolution and creation of this worlds,
Thus say the wise people.
In order to save and protect this universe
(that comes into existence by you, opening your eyes)
I think you prevent your eyelids from closing or blinking.

Inner Significance: The opening and closing of Devi’s eyes have been
referred to in many poetic verses (e.g. in Lalitha Saharanamam), as
causing the creation and destruction of the world. Also, deities are in
general, supposed to have “unblinking” eyes. So, here, the poet makes
an inference that perhaps the great Universal Mother stays without
blinking her eyes for the protection of the universe she has lovingly
created.

In a symbolic sense, “unblinking eyes” can also refer to the single

pointed concentration a spiritual seeker has to develop for attaining the
goal of self realisation. Also, a reference to not getting distracted even
for a moment while turning attention inwards, realising unity of individual
soul with the eternal, permanent source of all creation.

VERSE 56. (TO GET FREED FROM IMPRISONMENT, CURING OF

EYE DISEASES)

Tav'aparne karne-japa-nayana-paisunya-chakita
Niliyante thoye niyatham animeshah sapharikah;
Iyam cha srir baddhasc-chada-puta-kavaiam kuvalayam
Jahati pratyupe nisi cha vighatayya pravisathi.

Literal Meaning: Oh Goddess Aparna,

It seems as though your eyes are “carrying tales” to your ears
And slowly saying something,
Fearing this, it looks like the sparkling, girl- fishes (Saparika),
Without closing their eyes, remain hidden under water,
This is certain.
The Goddess of beauty seems to exit the tightly closed buds of the dark-
hued lilies at dawn,
And re- enters them when they are fully blossomed at night.

Inner Significance: Devi’s eyes seem to think that fish compete with
them in beauty. Hence, they seem to carry tales about them to her very
own ears and the fish in turn, remain ever alert and wakeful (unblinking)
lest this happens. Oh Aparna (who is not indebted to anyone because
you rush to grant wishes of your devotees; also never ate even a leaf
while absorbed in worship of your Lord),

Your eyes resemble both the SapharikA fish and the blue lily.
The poet weaves out of his imagination the situation so cleverly
portrayed in this stanza. The aquatic asylum sought by the fish,
which are ever awake, is said to be due to their fear lest their
rivals, the Devi's eyes which are so close to her ears, should carry
any tales against them. Simarly the lilies lose their beauty at
daybreak when their petals close, and bloom with the fullness of
their beauty at nightfall, when the Devi's eyes, being closed in
sleep, would not outshine the beauty of the lilies.

The reference to the lilies blossoming during night and remaining closed
at daybreak, might refer to human minds remaining in ignorance during
their waking state and residing at its source during the sleeping state.
It could also refer to the internal blossoming of the Ajna Chakra when
single pointed concentration of mind is attained. The unblinking eye of
the fish , also refers to the mental alertness required for the jeeva during
the process of internal transformation.

VERSE 57. (ALL ROUND LUCK)

Drisa draghiyasya dhara-dhalita-nilotpala-rucha

Dhaviyamsam dhinam snapaya kripaya mam api Sive;
Anenayam dhanyo bhavathi na cha the hanir iyata
Vane va harmye va sama-kara-nipaatho himakarah

Literal Meaning: Oh Goddess, who is of the essence or form of all

auspiciousness
By your glance,
Which is far reaching, all pervading and penetrating,
Like the freshly blossomed blue lotus flowers,
Please bathe me also, a poor, ignorant person,
With your grace and compassion.
So that, He, ( the recipient) gains wealth ( of knowledge)
By doing this there is no great loss for you.
The Moon, whether he is shining down on the forest or a mansion, is
equal with regard to the splendour and lustre of his rays.
Is there any loss to the moon (because of this)?

Inner Significance: The poet craves Devi to shower him with grace
and compassion and give him, a poor, ignorant person, and the wealth
of knowledge. He asks her if she would lose anything by this act and
compares her far reaching and penetrating blessings to the silvery lustre
of moon beams. The moonlight is common to all denizens of the world. It
showers this luminescence equally well on the dense trees in a forest or
on a mansion in the city.
Similarly, just as a Mother bestows grace on her child without even being
requested, Goddess casts her benevolent drishti or glance on her
sincere devotees. Her glance, like rays of sun or moon is there to be
accessed by the intelligent seekers. Symbolically, this verse refers to the
internal plea or yearning of the sincere spiritual seeker for dawning of
wisdom or intelligence. If the yearning is great and intention is honest,
then the inner Master or Divine Force will guide him step by step to
ultimate parity or union with itself.

VERSE 58. (CURE FROM ALL DISEASES, VICTORY IN LOVE)

Araalam the paali-yugalam aga-rajanya-thanaye

Na kesham adhatte kusuma-shara-kodhanda kuthukam;
Tiraschino yathra sravana-patham ullanghya vilasann-
Apaanga-vyasango disati sara-sandhana-dhisanam

Literal Meaning: O Daughter of the King of the Mountains! to whom

would the arched pair of ridges [between your eyes and ears] not
convey the grace of the bow of the flower-arrowed [god of love]? For,
your long side-glance, directed across the [ridges] and reaching the
vicinity of your ear, creates the impression of the mounting of an arrow
[onthe bow-string].

The negative in terrogative of the first half of the stanza

presupposes an affirmative reply. In the second half, the oblique
glance of the Devi is portrayed as the mounting of an arrow on the
bow-string, the eyes being compared to an arrow.

Inner Significance: The eyes of Devi are now being compared to an

arrow. The flowery bow is the Arch of the spaces or ridges that lie in
between her slightly bent ears and eyes. The passage of her sidelong
glance in these spaces seem to penetrate through the ears and are as
keen as the arrow being mounted (by the eyes) on this flowery bow.

Still continuing the imagery of eyes, single pointed concentration and the
power of penetration of this glance, the poet uses the description of bow
and arrow to describe the intent of spiritual seeker for liberation. Just like
the arrow has to be focused completely and accurately on the target,
Before it is released from the tautly drawn bowstring, the sadhaka has to
achieve complete mind and sense control, fix his eyes on the goal (union
with Paramatma) before embarking on his sadhana. Unless mind and
body are aligned in this inner search, the goal of knowledge can never
be attained.

VERSE 59. (ATTRACTING EVERY ONE)

Sphurad-ganddabhoga-prathiphalitha-thatanka yugalam
Chatus-chakram manye thava mukham idam manmatha-
ratham;
Yam-aruhya druhyaty avani-ratham arkendhu-charanam
Mahaviro marah pramatha-pathaye sajjitavate.

Literal Meaning: In your cheeks, shining like a mirror,

Are reflected your two ear ornaments,
Making your face resemble the chariot of the God of love,
With its four wheels.
And, riding in this chariot, Manmatha, the valiant hero, seems
To take on (with vengeance, fight with) the Lord of hosts, Shiva,
Who rides on the chariot (which is earth?)
Having Sun and Moon as wheels.

Inner Significance: Devi’s face is compared to a chariot whose four

wheels are respectively her two ear ornaments as well as their reflection
on her resplendent cheeks. The poet goes further to say that the Lord of
love, blessed by the Mother’s grace, uses this chariot, which is her face
( support) to vanquish Lord Shiva who as Lord of all Ganas (hosts of
people) rides a chariot which represents earth, supported by the Sun ,
Moon and Heavenly bodies as its wheels.

Inner symbolism is that the grace of the Goddess or Inner Divinity is

required at the start of spiritual journey. Indeed without Her blessings, it
is not possible to vanquish internal and external foes and achieve the
quietude of mind.It could also refer to the power of attraction of Devi’s
beautiful face, conquering the heart of Lord Shiva – as a distraction to be
overcome when an aspirant seeks to reject worldly desires and turn his
focus internally.
VERSE 60. (GIVING POWER OF SPEECH TO DUMB, MAKING YOUR
PREDICTIONS COME TRUE)

Sarasvatyah sukthir amrutha-lahari-kaushala-harih

Pibanthyah Sarvani Sravana-chuluk abhyam aviralam;
Chamathkara-slagha-chalita-sirasah kundala-gano
Jhanatkarais taraih prati-vachanam achashta iva te.

Literal Meaning: Oh wife of Shiva, whose words contains the

sweetness of
An ocean of honey (amutham), and is being constantly
Sipped by the “vessels” of your ears,
And whose prowess in speech is praised by Goddess Saraswathi
Nodding her head,
Causing her ear ornaments to shake and chime in unision
As if saying yes, yes, in affirmation (of Saraswathi’s approbation)).

Inner Significance: Devi’s incomparable powers of speech is

highlighted in this verse, with the mention of the Goddess of Knowledge
herself who nods her head so delightfully, in appreciation of the nectar
like words emanating from the mouth of Devi.

Symbolically, the inner divine force is the seat of all knowledge and
creative arts. It is only when this energy field is activated in an individual
that he attains the ability to compose outstanding poetry, write wonderful
works in prose or become a skilful orator. For a seeker who is
enlightened, the power of speech is heightened. His words have the
capacity to attract people and hold them spell bound. His knowledge or
mastery over various topics is unsurpassed and his voice is sweet,
drawing the attention of all. These powers are bestowed by Devi or
inner grace. She is the original source of all alphabets, words, languages
and creative talents.

VERSE 61. (VICTORY OVER MIND, GETTING OF WEALTH)

Asau naasa-vamsas tuhina-girivamsa-dhvajapati

Thvadhiyo nedhiyah phalatu phalam asmakam uchitam;
Vahathy anthar muktah sisira-kara-nisvasa galitham
Samruddhya yat tasam bahir api cha mukta-mani-dharah
Literal Meaning: Oh daughter of Himavan ( snow-capped mountain)
Who is like a flag (flying) on the staff of his dynasty?
May this nose of yours, slender like a bamboo,
Give us quickly all good benefits and blessings.
This “nose” or “bamboo” seems to store many precious
Pearls within,
And that is why, the breath coming out of your left nostril
(Pertaining to Ida or Moon/Chandra Nadi)
Seems to bring forth a superior pearl
Which makes up your nose-ornament.

Inner Significance: A beautiful description of Devi’s nose as a slender

and hollow bamboo, containing inside it precious pearls! There is a
double meaning for the word “Vamsa” in Sanskrit, since this term refers
to both bamboo as well as dynasty. Just as Devi is the proud flag flying
victoriously on the bamboo pole, a pearl, enriching the dynasty of her
father, Himavan, similarly her nose is compared to a hollow bamboo
containing precious gems.

These precious gems are actually symbolic and refer to “salvation” or

“liberation”. The Ida or Chandra Nadi is connected to the left nostril.
Hence, the breath exhaled through this nostril is poetically described as
bringing forth a precious gem that is worn outside, as a nose ornament.
In a deeper sense, this verse highlights the importance of retention of
breath or Prana, turning the mind inwards to attain permanent union of
soul with Shakthi.

It is said that for women the left nostril is stronger inhaling and expelling
breath compared to the right. In fact, Shakthi is supposed to have
assumed the Vama Bhaagam or left-portion of Lord Shiva. Carrying on
this analysis, the nose ornament worn, traditionally on the left nostril is
an indication of her presence on the left side (ida nadi) and the parity
with her male, Shiva, counterpart. It is said that only when the breath is
“evenly” inhaled and expelled from both nostrils it is possible to affect a
state of calmness in the meditation process. This is the first step in
calming the mind and ridding it of clutter.So, the importance of breathing
control is pointed out here.

VERSE 62. (GOOD SLEEP)

Prakrithya'rakthayas thava sudhati dantha-cchada-ruchaih
Pravakshye saadrisyam janayathu phalam vidhruma-latha;
Na bimbam tad-bimba-prathiphalana-raagad arunitham
Thulam adhya'rodhum katham iva bhilajjetha kalaya.

Literal Meaning: Oh Goddess, who has beautiful rows of teeth,

I shall attempt to make a comparison for the beauty of your lips,
Naturally red in color.

Let a coral creeper bring forth a fruit. Maybe this can be a comparison?
But the coral creeper does not have a fruit.
Can it be (compared) to a Bimba fruit?
It seems that (this bimba fruit) in trying to equal the redness
Of Devi’s lips by reflecting this color on to itself,
(Can even then), only in very small measure, try to attain the same
redness,
So, it is almost ashamed to compete!

Inner Significance: The poet is hard pressed to find a beautiful

analaogy, comparing Devi’s fruit to something in nature that can equal its
naturally, red color. He picks a coral fruit as first choice, then deletes it,
picks the fruit of a Bimba tree that ripens under sun’s rays to assume a
glowing red color. However, even this comparison seems unsatisfactory
as he views the redness of the fruit as a pale, imitation or reflection of
Devi’s splendour.

In a symbolic sense, Devi is the creator of the Universe. She is the

primordial source of energy or Shakthi. Everything in the Universe is but
a reflection of her beauty and can at best only remain an imitation of her
grandeur. They can never equal her beauty, yet, only can try to glimpse
it from time to time when connecting with her immense creative
energies.

When the Kundalini shakthi within the individual is activated, and

immortal nectar is tasted, the jeeva begins to understand the immense
creative force of Mother of the Universe. The sensation of being part of
the glory and in fact, “being” that reflected glory might be experienced.
VERSE 63. (BEWITCHING ALL)

Smitha-jyothsna-jalam thava vadana-chandrasya pibatham

Chakoranam asid athi-rasataya chanchu-jadima;
Athas the sithamsor amrtha-laharim amla-ruchayah
Pibanthi svacchhandam nisi nisi bhrusam kaanjika-dhiya.

Literal Meaning: Your beautiful, smiling, moon-like face

Is like nectar dripping from moon beams.
Drinking this excessively sweet nectar, the chakora birds
Are so satiated and have lost their sense of taste,
So, desiring to taste something sour, and thinking
The full moon, filled with cooling rays,( which is) source of nectar, to be
Sour-porridge, instead, they
delight all night long, sipping this abundantly!

Inner Significance: The chakora birds bask in the glory of the Devi’s
moon-like face. The sweetness of her smile is like nectar and its
excessive sweetness is almost unbearable for these birds that seem to
lose all sense of taste. So, in their desire to taste something sour, they
mistakenly think that the cooling rays from the Moon are like (sour) gruel
and delight in sipping this freely all night long!

Symbolically, this verse refers to the “intoxicated” state of an ardent

spiritual seeker, once he gets a taste of divine nectar or the immortality
and bliss of enlightenment. The knowledge of his divine inner self is
comparable to the state of the divine chakora birds tasting sweet nectar.
In the same manner, just as the excessive sweetness makes the birds
more intoxicated and lose their senses, similarly the seeker who resides
in his natural state constantly is hardly aware of the world around him.
He is constantly living in a higher state of self.

The sense organs cease to exert any control over his mind and similar to
the birds who desire to eat something sour and are unable to see they
are drinking nectar, the enlightened person is hardly aware of the
activities of the body since his mind is only focused on the union of self
with Paramatma.

This might indicate the state of nirvikalpa Samadhi. In this state, the
mind is “naturally” abiding at its source without undue effort (in the case
of Savikalpa Samadhi, mental effort is required to quiten the mind).
However, in the state of nirvikalpa sanadhi, the mind hasn’t disappeared;
the body is sustained by Prana and the effects of Vasanas and previous
Karmas do affect the individual. In contrast, when a person reaches the
highest goal of Sahaja Samadhi, there may never be a return to body
consciousness.

VERSE 64. (GETTING OF ALL KNOWLEDGE)

Avishrantam pathyur guna-gana-katha'mridana-japa

Japa-pushpasc-chaya thava janani jihva jayathi saa;
Yad-agrasinayah sphatika-drishad-acchac-chavi mayi
Sarasvathya murthih parinamati manikya-vapusha.

Literal Meaning: Oh Mother, your celebrated tongue,

Reciting without interruption, mantras and
Stories revealing the glory of Shiva’s qualities,
Is red in color like the hibiscus flower and is glorious!
At the tip of the tongue resides Goddess Saraswathi,
Whose form, clear and glowing like crystal
Takes on a red hue, like ruby (from reflection of your tongue).

Inner Significance: Just as a crystal reflects objects placed in front of

it and takes on their respective hues, the atma or jeeva is also
considered to be a crystal reflecting the Divinity inside. However, just as
a dirty mirror cannot reflect very well, a person whose mind is terribly
cluttered cannot recognise or reflect divinity within.

It is only when mind is quietened during prayers, meditation or japa that

the process of going inside happens. Reciting slokas or reading
Puranas discussing virtues of the Lord serves to clean the mind of
accumulated dirt, cleanse and purify the heart with noble thoughts,
deeds and actions.

Speech is a powerful tool to connect with the world around us. Yet,
words have to be carefully used, appropriate to the circumstances and
never used in a hurtful manner. The concept Of Goddess Saraswathi, or
wisdom, being seated at the tip of the tongue is to remind us of the
importance of proper speech. It is only when the purification process is
completed and negativities in the form of bad habits, thoughts, etc are
removed that a spiritual seeker begins to see the dawn of wisdom.
VERSE 65. (VICTORY, CONTROL OVER WORDS)

Rane jithva'daithyan apahrutha-sirastraih kavachibhir

Nivrittais Chandamsa-Tripurahara-nirmalva-vimukhaih;
Visakh'endr'opendraih sasi-visadha-karpura-sakala
Viliyanthe maatas tava vadana-tambula-kabalah.

Literal Meaning: Oh Mother, after defeating Asuras (demons) in the

battle,
Returning to rest, with head gear removed, wearing armour,
Not desiring to partake the left over after worship of Shiva,
Which (traditionally) belongs to Chandikeshwara,
Lord Subrahmanya (head of the army), Lord Vishnu (Upendra)
And Lord Indra,
Swallow with great eagerness
The half chewed betel (spat out) from your holy mouth
Which contains camphor as white as the moon.

Inner Significance: It is said that Devi’s “tamboolam” or betel leaves/nut

has immense powers. Legend goes that a dull witted person called
“Mooka” turned into a skilful poet by swallowing the betel that Devi spat
into his mouth! Not surprising to note that Lord Skanda and other great
deities vie with each other to eagerly swallow something that is cast from
Devi’s mouth, ignoring even the hallowed prasadam, left over after the
worship of Lord Shiva!

In an alternative explanation, it is generally considered that

Chandikeshwara, being the foremost and most pious devotee of Lord
Shiva is the only qualified person to receive his prasadam. This is
because arduous efforts are required to win Lord Shiva’s grace, not
possible for most people. Even deities like Subramanya, Vishnu and
Indra don’t fall into this exclusive club and they think going to Devi
instead might be easier for them to win her grace, since She, as an
Universal Mother loves all her children greatly and instantly bestows her
grace.

Devi is the abode of all wisdom and knowledge. Goddess Saraswathi is

represented as being present in Devi’s tongue. This being the case, the
chewing and spitting of betel refers to the source of knowledge its proper
understanding and absorption. The deities seem to be “swallowing” this
offal from Devi since it is only with her grace that each can understand
the existence of “shakthi” within themselves.

VERSE 66. (SWEET WORDS, MASTERY IN MUSIC)

Vipanchya gayanthi vividham apadhanam Pasupathea

Thvay'arabdhe vakthum chalita-sirasa sadhuvachane;
Tadhiyair madhuryair apalapitha-tantri-kala-ravam
Nijaam vinam vani nichulayati cholena nibhrutham.

Literal Meaning: Goddess Saraswathi, rendering on her Veena, the

various exploits
And glories of Lord Shiva,
Covers up her own instrument with a sheath,
The sweet notes of whose strings are far excelled by the soft and sweet
words of praise, that you (Devi), begin to say,
Nodding your head in appreciation.

Inner Significance: Devi’s speech is melodious and sweet, far excelling

even the most honey like sounds produced by strumming the strings of
the veena. It appears that the Goddess of music, Saraswathi, covers the
instrument’s strings since they would be put to shame the minute Devi
starts to talk! The symbolic meaning here is the importance of talking
sweetly and softly, a gift that surely comes to us only with the blessings
of Divine Shakthi within us. Once a spiritual aspirant starts his inner
journey to the source of all thoughts and keenly questions his life’s
purpose, his divine shakthi gets activated, leading him gently along the
path towards ultimate realisation of the self.

In this process and as various chakra centres in the body get opened
up, various powers or siddhis manifest. The ability to converse in an
attractive, knowledgeable manner on a variety of topics is a clear
indication of the “descent” of Devi’s grace. The words of the spiritually
evolved person are always sweet and measured. His voice has an
attractive quality and his knowledge on various subjects seem deep and
profound.

VERSE 67. (APPEARANCE IN PERSON OF THE GODDESS)

Karagrena sprustam thuhina-girina vatsalathaya
Girisen'odasthama muhur adhara-pan'akulataya;
Kara-grahyam sambhor mukha-mukura-vrintham Giri-sute
Kadham-karam bramas thava chubukam aupamya-
rahitham.

Literal Meaning: Oh daughter of the mountain king,

How can we describe the matchless beauty of your chin?
That is tenderly touched by (your father) Himavan,
And also raised very often by Lord Shiva
Intent on drinking the nectar of your lips,
(Your chin) fit to be fondly handled by Shambu,
And forming the base for your face which is
Like a shining mirror.

Inner Significance: Devi’s beautiful chin is described as forming the

base or handle for her mirror-like face. Her chin, that is touched ever so
tenderly by her father, the Mountain King and also rightfully, by Lord
Shiva! The poet says he cannot find adequate words to describe the
matchless beauty of Devi’s chin!

Devi’s mirror-like face symbolically alludes to the pure, blemish-free

Paramatma within her. She is the unmanifest consciousness principle
beyond time and space, not limited by attributes the ever existing or
eternal principle. Within her are contained all Jeevas, who are like
millions of mirrors reflecting her splendour. Yet, only a very few,
recognise they possess a tool (mirror) inside themselves that is capable
of catching the Universal Mother’s reflection.

Once a spiritual seeker looks within, discovers he has the ability to

connect with his divine inner self, then the brightness of Knowledge
dawns. By removing all negativities and defects within himself, with a
quiet mind and strict sense control, the sadhaka becomes a vessel for
receiving Divine Grace. He also becomes a polished and clean mirror
reflecting the splendour of Devi to everyone he comes into contact with.

VERSE 68. (ATTRACTING THE KING)

Bhujasleshan nithyam Pura-damayituh kantaka-vathi

Tava griva dhatte mukha-kamalanaala-sriyam iyam;
Svatah swetha kaalaagaru-bahula-jambala-malina
Mrinali-lalithyam vahati yadadho hara-lathika.

Literal Meaning: Your neck, being embraced by the limbs of Shiva

Is always prickly with hairs standing on end, resembling
Thorns on the tender stalk of your lotus-like face.
And, the pearl necklace below, naturally white in color
Seems dark due to the application of black, mud-like paste,
Resembling the tender, bottom end of the lotus stalk
Embedded in the mud.

Inner Significance: Devi’s neck has been compared to a tender lotus

stalk rising from the muddy earth, and going vertically upwards, towards
her bright, luminous face which resembles the lotus flower. Similarly, the
Kundalini shakthi gets activated at the Muladhara (Earth) chakra and
proceeds upwards like a streak of lightning towards the lotus in the
Sahasrara chakra. In another sense, the individual jeeva, caught and
bound by the desires and attraction of the world, ultimately finds
liberation by moving forward on the spiritual path. The negativities of the
minds, bad habits, and old vasanas and sense attractions pose dangers
and obstacles on this path, almost like thorns on the lotus stalk.However,
when mind has been quietened and sinks back to its source, the shining
effulgence of knowledge (fully-bloomed, lotus flower) is attained.

VERSE 69. (MASTERY OVER MUSIC)

Gale rekhas thisro gathi-gamaka-gith'aika nipune

Vivaha-vyanaddha-praguna-guna-samkhya-prahibhuvah;
Virajanthe nana-vidha-madhura-ragakara-bhuvam
Thrayanam gramanam sthithi-niyama-seemana iva the.

Literal Meaning: Oh Mother, who is an expert in the knowledge of the

form, undulations and structure/ exercises of music,
The three lucky lines on your neck seem to remind
Us of the number of strings in the tightly woven,
Manifold thread tied during your marriage,
And also remind of the place in your pretty neck where
Originates the three musical notes of
Shadja, Madhyamam and Gandhara
That sets the definition and boundaries for the
Appearance of many ragas.

Inner Significance: The Goddess is described as the origin of the

varied forms of Music. She is the expert of the structure, form and
rhythmic patterns of music. Similarly the three lines in her neck (lucky,
since these are considered to be a physical manifestation of nobleness
in women), seem to remind us of the three strands in the mangalsutra, or
the three knots tied at the time of getting married. The number three
serves also as a reminder of the three musical notes that set the
boundaries for many ragas and also serve to define them clearly!

In a symbolic sense, the tying of mangal sutra indicates the union of man
and woman. (Jeeva with Paramatma). It can also be taken to indicate
the parity or complementary nature of this union.The three lines could
also refer to the three Gunas- Rajas, Sattva and Tamas with respective
connotation of Ahamkara, Mind and Deham or Jeeva.When the “I”
concept is annihilated and the mind is quietened, the atma=jeeva is
liberated and mingles seamlessly with Parashakthi.

VERSE 70. (COMPENSATION FOR MISTAKES DONE TO GOD

SHIVA)

Mrinali-mridhvinam thava bhuja-lathanam chatasrinam

Chaturbhih saundaryam Sarasija-bhavah stauthi vadanaih;
Nakhebhyah samtrasyan prathama-madhanadandhaka-ripo
Chaturnam sirshanam samam abhaya-hasth'arapana-
dhiya.

Literal Meaning: Lord Brahma, born from the lotus sings praises with
his four heads, The beauty of your tender, creeper-like, four hands.
Seeking reguge and praying for you to protect his four heads,
One of which was plucked by Lord Shiva.
Hence, fearing the wrath of Shiva’s fingernails,
Lord Brahma prays for you to place your four hands on his heads.

Inner Significance: Legend goes that Brahma at one time had five
heads, but he became too arrogant. Hence, Lord Shiva plucked out one
head to teach him a lesson in humility. The poet describes Lord Brahma
as praying to Devi, praising the beauty of her arms that resemble
tender stalks of a lotus, to afford him protection from the finger nails of
Lord Shiva, his enemy.

Symbolically, this verse might be interpreted to highlight the obstacles

imposed by the ego or “I” concept in an individual. Excessive pride and
ego can never rid a person of his attachment to his body and mind. And
as long as the body-identification exists, liberation from the miseries of
the world will persist.

Hence, by surrendering at the feet of Devi and receiving her divine

protection, a spiritual seeker can hope to ascend the spiritual ladder
leading to oneness with the Divine Shakthi within.

VERSE 71. (GETTING OF WEALTH)

Nakhanam uddyotai nava-nalina-ragam vihasatham

Karanam te kantim kathaya kathayamah katham Ume;
Kayachid va samyam bhajatu kalaya hanta kamalam
Yadi kridal-lakshmi-charana-tala-laksha-rasa-chanam.

Literal Meaning: Oh Goddess Uma, how can I ever describe the

splendour of your glowing nails
Which seem to mock the redness of freshly blossomed lotus?
Please tell me yourself; it is difficult (to describe).
The lotus flower may, by playing at the feet off Goddess Lakshmi
Somehow imbibe the red hue reflected from her feet
And thus, in some small manner seek to attain parity
With the splendour of your nails!

Inner Significance: Devi stands for the ultimate consciousness

principle. All creation is born out of her, sustained and finds dissolution in
her alone. Such being the case, can there be any aspect in creation that
can outshine her splendour?

In the same manner a crystal takes on the hues of the objects placed in
front of it, if a lotus flower (jeeva) surrenders at the feet of Devi, he or
she will take on the reflected divine glory. So, just as the lotus gains
beauty from reflecting the red hues on the Goddess’s feet, an
individual’s atma can also reflect the splendour of Paramatma, once the
concept of Sharanaagathi (the total absence of body-identification) is
understood. Complete surrender and total faith in the indwelling power or
shakthi, alone, is the path to self realisation.

VERSE 72. (CONQUERING FEAR OF DARKNESS, GETTING GRACE

FROM GODDESS, MAKING SLAVE OF YAKSHINI)

Samam devi skanda dwipa vadana peetham sthanayugam

Thavedham na khedham harathu sathatham prasnutha
mukham
Yada loakakhya sankha kulitha hridayo hasa janaka
Swa kumbhou herambha parisrusathi hasthena jhhaddithi

Literal Meaning: Oh Goddess, may your two breasts overflowing with

milk
And sucked at the same time by Skanda and the elephant-faced God,
Remove all our miseries.
Seeing these breasts and with mind troubled by confusion
Heramba (Ganesha) , in a manner that provokes laughter,
Hurriedly touches his own, two, frontal lobes
To see if there are still there!

Inner Significance: A beautiful comparison of the heavy, milk-laden

breasts of Devi with the frontal bulges in the forehead of a young
elephant (the elephant-headed Lord Ganesha). It seems that in the
wonder and joy of suckling his mother’s bosom, Lord Ganesha
mistakenly thinks that this might be his own frontal lobes, instead. So,
he quickly checks to see if they are still present!

In a symbolic sense, the Universal Mother nourishes and protects her

children. She provides them whatever their hearts wish for, be it material
or spiritual pleasures. When her grace descends, the love and joy is so
all encompassing that one might ( as in the case of Ganesha) feel a bit
disoriented, thinking that this experience of oneness with the Divine
Force seems like an out of body experience.

By touching his frontal lobes to check if he has mistaken that for his
mother’s breasts, the poet might be highlighting the loss of body
consciousness during states of deep Samadhi or oneness with the
supreme force.
VERSE 73. (PRODUCTION OF MILK, REDEMPTION)

Amuu theey vakshoja vamrutharasa manikhya kuthupou

Na sadhehaspatho nagapathi pathake manasi na
Pibhanthou thow yasma dhavadhitha bhadusangha rasikou
Kumara vadhyapi dwiradhavadhana krouncha dhalanou

Literal Meaning: Oh victorious emblem (flag) in the flag staff of the

Lord of Mountains,
Your two breasts certainly resemble pots made of rubies, filled with
divine nectar,
Of this, there is no doubt at all.
Because, drinking from them, both Skanda and the elephant-God,
Have (forever remained young), until now and
Never experienced sensual pleasures associated with youth (copulative
pleasures).

Inner Significance: The milk that is graciously bestowed by the

Goddess is Divine nectar or the bliss of enlightenment. It is certainly not
milk that nourishes and makes a baby grow into young adulthood. Taken
in this sense, the only jewel of permanent value that we can obtain from
the Divine Force is the imperishable, knowledge of the self. When the
wisdom of the real self dawns, the immortal nectar (milk) pours forth
from the ruby encrusted vessel in the Brahmanrandra ( crown –
sahasrara).

The poet mentions that both Lord Skanda and Ganesha forever remain
children, happily sucking from their mother, without any intrusion of
sense pleasures associated with growing up. Symbolically, enlightened
souls are constantly in union with their divine, higher selves and do not
allow worldly attractions and sense pleasures to distract their single
pointed concentration. Also, in the state of higher self, one isn’t aware of
sense stimuli.

VERSE 74. (GOOD FAME)

Bahathyambha sthamberam dhanuja kumbha prakrithibhi

Samaarabhdham muktha mamibhi ramalam haara
lathikam
Kuchabhogo bhimbhadara ruchibhi rathna saabhalitham
Prathapa vyamishram puradamayithu keerthimiva thee

Literal Meaning: Oh Mother, the middle portion of your bosoms

Carries a beautiful, creeper-like garland studded with precious pearls,
That came from inside the skull of Gajasura (elephant-demon)

Defeated by Lord Shiva (destroyer of three cities).

The natural lustre of the pure, blemishless pearls, reflecting
The the glow of your bimba-like, red lips
Shines with various amazing, variegated colors
Thus seeming to resemble a trophy-like necklace
Representing the valour and fame of the vanquisher of three cities
(In the central region of your breasts).

Inner Significance: Devi’s ornaments seem to proclaim the valour and

heroism of Lord Shiva. The poet describes the beautiful pearl ornament
that nestles amidst her bosoms as being made with precious pearls
obtained inside the lobes of the elephant (Gajasura). It is said that
pearls occur naturally in 6 places- inside the skull of an elephant; hollow
of a bamboo; hood of a snake; cloud, sugarcane; and in a pearl oyster.
In this verse, the magnificent pearls that embellish the necklace of Devi,
has come from inside the skull of a demon elephant defeated and killed
by Lord Shiva. The natural luminescence of the pure, white pearl seems
to shine with an amazing variety of reddish tints having taken on the
reflection of the Goddess’s red lips (deep red, rivalling the fruit of the
BIMBA tree). Symbolically, the colors white and red indicate both purity
(sattvic guna) and red (rajas) heroism.

In a deeper sense, the necklace worn by Devi might represent the goal
that a spiritual seeker is striving towards. In its purity and crystal-like
radiance, these pearls are “treasures” which are discovered “within”
each individual and are just as priceless compared to those pearls
occurring naturally within bamboos, pearl oysters, elephant’s skull, etc.
The discovery of one’s immortal and divine nature is a priceless
treasure that remains buried deep in the heart of every individual.

VERSE 75. (CAPACITY TO WRITE POEMS)

Twa stanyam manye dharanidhara kanye hridhayatha

Paya paraabhaara parivahathi saaraswathamiva
Dhayavathya dhattham dravida sisu raaswadhya thava yat
Kaveenam proudana majani kamaniya kavayitha

Literal Meaning: Oh daughter of the King of Mountains,

The flow of milk from your breasts seems
To gush forth like a spring of nectar from the heart,
And is like the Goddess of Wisdom, Saraswathi herself emerging
I think!
Because, tasting that priceless and precious nectar, from you, Oh
compassionate mother,
This baby born in Dravidian region
Became the most reknowned poet amongst all great poets.

Inner Significance: Devi is described here as the seat of Knowledge.

The nectar of poesy and creative talents spring forth from her, in her
great compassion and love for her children and this nourishes and
protects them. The poet makes a reference to a child born in the
Dravidian region who, thus graced by Devi became the greatest among
all poets. Perhaps this is a reference to the story of Thriugnana
Sambandar, a great child poet who as a baby was fed milk by none
other than the dIvine mother herself when he cried out of hunger.

The symbolism here is that the Mother rushes to the help of all her
children who cry out for (Jnana Vairagyam) or wisdom. It is only for the
most ardent spiritual aspirant who truly yearns and cries out for self
knowledge that the divine Mother rushes to help and provides internal
guidance.

VERSE 76. (COMPLETE RENUNCIATION, VICTORY IN LOVE)

Hara krodha jwalaavalibhir avaleedena vapusha

Gabhire thee nabhisarasi kruthasangho manasija
Samuthasthou thasmath achalathanaye dhoomalathika
Janastham janithe thava janani romaavalirithi

Literal Meaning: Oh daughter of the Mountain Lord,

Manmatha (God of Love), his body enveloped in flames
Of Agni (heat) emanating from the anger of Lord Shiva,
Became intent in the deep hollow of your navel pit.
He dived into it ( to quench the heat)
And then, a thin, creeper-like column of smoke rose up
Oh mother, people consider this to be the fine hairs
Spreading (like a creeper) upwards from your navel.

Inner Significance: The poet touches upon the well known story of
how the God of Love was burnt in the flames of Lord Shiva’s anger since
the latter’s meditation was distracted. There is a double meaning in this
verse when it refers to Manmatha who, attracted by Devi’s navel plunged
inside. The second meaning, as an avenue of escape from Shiva’s
anger, Manmatha sought Devi’s grace.

Just like water quenches fire, the aftermath is described as the presence
of a thin jet of smoke, described as fine hairs on the navel of the
Goddess. IN A symbolic sense, both the distraction of the senses due to
sensual pleasures as well as surrender to the supreme Godhead for
spiritual progress are dealt with at one stroke by the poet in this verse.
Sense pleasures can never provide the complete satiety that the
discovery of the true self can provide. Only in the latter case can a
person constantly remain in a stable state of bliss.

VERSE 77. (GAINING MICRO SIGHT, ATTRACTING EVERY ONE)

Yadhethath kalindhi thanu thara ngaa kruthi shive

Krushe mahye kinchid janani thawa yadbhathi sudheeyam
Vimardha -dhanyonyam kuchakalasayo -ranthara gatham
Thanu bhootham vyoma pravishadhiva nabhim kuharinim

Literal Meaning: Oh Mother who is auspicious, in your slender, middle

portion, In the form of tiny ripples of the river Yamuna (lapping against
the shore, Of your navel and a small ripple going in),
In this small space (that is enlightenment), that which is obvious
For the wise to see in meditation,
That (space), squeezed in between the rubbing of your breasts and
thereby resembling a thin stream,
Enters into the dark blue hollow of your navel-hole.

Inner Significance: The imagery here is of the tiny ripples from the
river Yamuna entering the hollow of the navel situated in the middle of
Devi’s slender waist. This is compared to the tiny “space” through which
enlightenment takes place in the minds of wise men who practise
meditation. The reference here is to the tiny space in between thoughts
when the mind remains thoughtless. This might happen for a fraction of
a moment. Yet, it is in this thoughtless state when the mind ceases to
wander that it sinks to its source and body consciousness and ego
disappears.

Constant practice and extending this “space” leads to spiritual

advancement.Here, the tiny rivulet of the river Yamuna seems to be
squeezed into a very fine stream as it enters the hollow of Devi’s navel.
This again, is indicative of the concept of “space” between waking and
sleep states when the state of Turiya might be reached. In Turiya,
thoughts are no longer active and mind ceases to function.

VERSE 78. (ATTRACTING ALL THE UNIVERSE)

Sthiro gangavartha sthana mukula romaa vali latha

Kalaabhalam kundam kusuma sara thejo hutha bhuja
Rathe leelamgaram kimapi thava nabhir giri suthe
Bhila dwaram siddhe rgirisa nayananam vijayathe

Literal Meaning: Oh daughter of Himavan, can your navel be described

As a swirl or motionless eddy of water of River Ganga?
Is it a trench for the growth of the creeper of fine hairs, with the breasts
as buds?
Or, is it similar to the glow of Manmatha, like the fire in a sacrificial fire-
pit? Is it the pleasure den of Rathi?
Is it the mouth of the cavern where the penance done by Shiva’s eyes
Attains fruition?
In a manner that can never be explained, your navel exists!

Inner Significance: Contemplation on the navel of Devi has been

described as a method for yogis to attain bliss! The secrets that are
hidden in this navel can perhaps never be glimpsed. Yet, in this verse,
the poet likens it to a deep pit from which a beautiful creeper emerges,
terminating in the buds of her breasts. It has been compared to the
sacrificial fire pit for Lord Manmatha to increase his powers, as Rathi’s
(his wife’s) pleasure den, a motionless eddy of water, a mysterious spot
on which the deep contemplation of Shiva yielded the “fruit” , his consort,
Parvathi.
The navel is considered a very important part of the body for various
reasons. First, it represents the place of the umbilical cord that links a
child with its mother in the womb. Secondly, it is one of the erogenous
zones in the body linked with sensual pleasure. Thirdly, it has been
referred to as an area in the body that might be able to “capture” divine
vibrations. Taken in any manner we interpret it, the main thrust of this
verse is to assert the importance of single pointed concentration in the
deep recesses of the mind. By dwelling on the space in between the
eyes, at Bru Madhya, the seeker sinks deeper and deeper into the abyss
of nothingness, rather like the mysterious and unfathomable depth
indicated by the small opening or hollow of the navel.

VERSE 79. (GETTING MAGICAL CAPABILITY, BEWITCHING ALL

OTHERS)

Nisargha ksheenasya sthana thata bharena klamajusho

Namanmurthe narree thilaka sanakaii -sthrutayatha eva
Chiram thee Madhyasya thruthitha thatini theera tharuna
Samavasthaa sthemno bhavathu kusalam sailathanaye

Literal Meaning: Oh daughter of the mountain lord and pride of

womankind,
May safety be vouchsafed to your waist?
Which is by nature slim, which is stressed (weighed down)
By the weight of the busts and therefore slightly bent,
In folds, as if slightly, ever so slightly, it might give way,
Like a tree standing on the fragile bank of a river,
Thus giving it some support (is your waist),
May it give us long lasting prosperity!

Inner Significance: Devi’s waist is described as slender, precariously

giving way due to the heaviness of her breasts, as reflected in the folds
above her waist. Yet, the poet prays for the safety of this slender waist to
support the upper half of the body. Similarly, the waist can be compared
to a river bank which is precariously supporting a tree at its edge!
Symbolically, the mind is the only tool in our body that can provide a
stable base for spiritual advancement. If the will power of the mind is
strong, it can banish unnecessary clutter of thoughts and promote
quietness. If will power is not weakened, senses can be controlled and
directed in a single path of self enquiry. However, in reality, mind is an
extremely delicate and sensitive instrument and seems “weighed” down,
“stressed” and can reach breaking point at many junctures in life. So,
the poet prays for the strength of the mind; that it can continue in its
fragile state to support the quest of self enquiry!

VERSE 80. (GETTING REMARKABLEBEAUTY, BECOMING EXPERT

IN MAGIC)

Kuchou sadhya swidhya-sthata =ghatitha

koorpasabhidurou
Kasnthou dhormule kanaka kalasabhou kalayatha
Thava thrathum bhangadhalamithi valagnam thanubhava
Thridha naddham devi trivali lavalovallibhiriva

Literal Meaning: Oh Devi, the very second you think about the glory
of your Lord,
You start to perspire with boundless joy and happiness,
And Manmatha (this feeling of love), causing your
Upper garment (blouse) drenched with sweat, and sticking to your body,
to burst open,
He (Manmatha) who creates the golden pots that exists under your
shoulders,(he having caused Thy two breasts, which
resemble pots of gold, to burst the garment covering their sides
perspiring at the moment and to rub against the armpits)
Protects your slender waist from breaking,
And so, gives it just enough support in the form of three folds
That appear like creepers wound around your waist three times.

Inner Significance: This verse represents the powers of Iccha (desire

or thought)) Kriya(action)and Jnana(wisdom). These are the three folds
existing at the slender waist of Devi, supporting the weight of the upper
torso. In other words, our spiritual advancement can only be in tune with
the thoughts, actions and level of ignorance or knowledge from which
we, as humans operate.
 For example, those steeped in ignorance will use powers of thought and
action towards worldly pleasures while those more spiritually inclined will
direct these three towards strengthening the mind and take sufficient
actions to gain wisdom. Following the rules of Dharma or right conduct,
the seeker will certainly be led on to the path leading to Divine realisation
of oneness with the supreme Force.

VERSE 81. (STOPPING FIRE)

Guruthvam vistharam ksithidharapathi paravathy nijaath

Nithambha Dhhachhidhya twayi harana roopena nidhadhe
Athasthe vistheerno guruyamasesham vasumathim
Nithambha =praabhara sthagayathi lagutwam nayathi cha

Literal Meaning: Oh Parvathi, your father, the King of the mountains,

Has bestowed on you by way of dowry,
The heaviness and vastness of his flanks.
Hence, these extraordinary hips of yours, being both
Broad and heavy,
Hide behind it the entire earth
And makes it light as well.

Inner Significance: Devi brings into being this entire universe. The
mention of her “hips” being broad and heavy is indicative of the entire
terrestrial universe that is hidden within her. Yet, at the same time, the
poet mentions that these hips are “light”, an indication perhaps that the
“burden” of bringing forth the entire creation is just a matter of her leela
or divine play! Certainly, creating and sustaining this universe is a “light”
matter for her.

In another sense, for the millions of living beings living in this universe
(and within her), weighed down by the burden of various problems,
“remembering” the inner divine force within, makes “light” of all their
cares and worries. For the person whose mind is under control, he
becomes an unaffected onlooker on the drama of life.
VERSE 82. (STOPPING FLOOD, GETTING POWERS LIKE INDRA)

Karrendranam sundan kanaka kadhali kaadapatali

Umabhamurubhyam -mubhayamapi nirjithya bhavathi
Savrithabhyam pathyu pranathikatinabham giri suthe
Vidhigne janubhysm vibhudha karikumbha dwayamasi

Literal Meaning: Oh daughter of the lord of Mountains, your thighs

surpass (in majesty and strength), both, the trunk of the best elephants
as well as the shiny stem of plaintain trees.
Oh Goddess who knows all Shastras, by constantly prostrating your
consort, Lord Shiva,
Your two rounded knees have become hardened and surpass the
majesty of the two frontal lobes
Of Lord Indra’s mighty elephant, Iravatha!

Inner Significance: The poet carries describes the beautiful

appearance of Devi by mentioning the glory of her strong thighs in this
verse. She is the creator of this universe and just like the trunk of a tree
supports the overhead branches, she supports and sustains all animate
and inanimate beings in the world.

Yet, just as the roots of the tree have to be strong, deep and extensive
under the earth, the hips of Devi are vast, broad and heavy. At the same
time, there is a concept of “lightness” imparted because she as the
Universal Mother lightens the burdens of her children. The branches of a
tree form a network of connections, some bearing leaves, some, fruit,
some, bright flowers. To an observer, the lacy patterns of the
overhanging canopy of leaves might suggest an element of “lightness”
that stands in sharp contrast to the solid, heavy tree trunk, the depth and
strength of its roots. The “reality” or source of creation of the tree
(universe) lies hidden under the earth, like the divine Force inside each
aspect of creation.

VERSE 83. (STOPPING OF THE ARMY)

Paraa jenu rudhram dwigunasara garbhoy girisuthe

Nishanghou Unghe thee vishamavishikho bhada -
maakrutha
Yadagre drishyanthe dasa satra phalaa paadayugali
Nakhagrachadhyan sura makuta sanayika nishitha

Literal Meaning: Oh Goddess Parvathi, Manmatha, who with five

arrows wishes to win the battle with Shiva,
Uses your legs as quivers to hold twice
As many arrows. Yes, this is certain.
At the bottom of these sheaths (quivers),
In the form of toe-nails (of both your feet)
That is sharpened on the whet stone
Of the crowns of deities bowing in worship before you,
The iron edges of the ten arrows are seen!

Inner Significance: Lord of Love, Manmatha, ever desirous of

defeating Lord Shiva seems to take complete refuge in the Goddess
since this is the only way he can ever hope to win the battle with Lord
Shiva.

The implied meaning is the fact that it is only Devi’s beauty that could be
strong enough to win over the heart of Shiva and distract him, or, without
her blessings and support, Manmatha can never succeed in his quest. In
a symbolic sense, it is only by winning her grace ( activating Kundalini
shakthi; internalising Prana shakthi ) can a spiritual seeker succeed in
attaining oneness with his real self. The “attraction” or desire to
understand his true nature can only be sparked off by the Goddess
/Shakthi who is the perpetual in dweller.

In the same manner that a whet stone is used for sharpening knives or
arrow heads, intellect can get sharpened only by continuous attempts to
quieten the mind and senses. Techniques that can help might be
worship of Saguna Deity as a first step, mantra japam or rituals, all of
which serve to discipline the mind and help provide concentration.
However, unless one is able to make the mental leap from “external” to
“internal” worship of the divine, intelligence force, the ultimate knowledge
of self realisation and unity with Brahman can never be achieved. All that
one reads about it will remain just concepts. Experiencing the sweetness
of the union with Shakthi is the only sure way to understanding this truth.

VERSE 84. (GETTING REDEMPTION, ENTERING INTO ANOTHER'S

BODY)
Sruthinam murdhano dadhati thava yau sekharathaya
Mama'py etau Matah sirasi dayaya dhehi charanau;
Yayoh paadhyam paathah Pasupathi-jata-juta-thatini
Yayor larksha-lakshmir aruna-Hari-chudamani-ruchih

Literal Meaning: Oh Mother, your feet which are considered as most

precious gems by Upanishads,
Which in turn are regarded as the crest-jewel of the Vedas?
Please place them (your feet) on my head, in your
Mercy and compassion.
The holy water for washing your feet is the sacred Ganges
Found in the matted locks of Paramashiva
And the lustre of dye(henna) applied to your feet
Shines deep red in color and makes one wonder if this
Is a reflection of the glow of rubies adorning the crown of Vishnu?
(Bowing at your feet).

Inner Significance: Devi is the source of all knowledge and the

essence of Vedas, the Upanishads. It is with her grace that a person
understands the illusory nature of worldly pleasures and attachments
and seeks to go inwards to understand his true nature. Contemplating on
the MahaVakyas of Upanishads, like Prajnanam Brahma, Tat Tvam Asi,
Aham Brahmasi, Ayam Atma Brahmam, etc are but the first step in
removing the veil of ignorance.

Understanding the fundamental concept of Upanishads alone can never

lead a person to enlightenment. For example, Prjnanam Brahma refers
to “knowledge which is being reflected is Brahma. That is, the
awareness or knowledge which knows the substances reflected from us
is Brahmam.

Brahmam (in this case, Devi) is the causal factor that enables us to be in
the five states of hearing, seeing, tasting, smelling and touching.
However, the organs like ears, nose, tongue, etc do not possess any
power on their own. The “knowledge” arises from the Mind that uses
these organs to go outside and interact with the world. Thus, the
intellect, shining in the mind instead of being concentrated inside the
body, spreads outwards in different directions.
It is only when this shining or Prakasa is undisturbed within us, the mind
can sink back and merge with the SELF. At this time, there is a
thoughtless, motionless state. Certainly, no knowledge exists at this
time, nothing to even contemplate upon. However, this state has to be
experienced and one can never get enlightened by simply discussing the
Upanishads. Mind has to merge at its source by preventing Prana
Shakthi from wandering outside in useless, worldly pursuits.

In this verse, Adi Shankara perhaps is discussing how essential it is for a

seeker to be first of all motivated in the spiritual quest, the descent of
Devi’s grace and perhaps alludes to the importance of the feet as the
starting point for rising of Kundalini power through the body.

In my own experience, the bolt of electricity that have at various points in

time coursed through my body during Kundalini experiences, almost
always started from the tip of my right toe and moved lightning fast
speed up to the crown of my head. Perhaps, the deities like Lord Vishnu,
or Shiva portrayed as bowing at her feet, alludes to this possibility; also
the fact they are seeking her grace!

VERSE 85. (REMOVING FEAR OF GHOSTS)

Namo vakam broomo nayana ramaneeyaya padayo

Thavasmai dwandhaya sphuta ruchi rasalaktha kavathe
Asooyathyantham yadhamihananaaya spruhyathe
Passonamisana pramadhavana kamkhelitharave

Literal Meaning: Giving delight to the eyes, tender and shining like
A soft, fresh flower, are your two feet,
For which we (can only) are saying words of praise.
And, towards the Ashoka tree in the forest.
Which is very desirous of being kicked by your feet,
Lord Shiva gets very jealous.

Inner Significance: In a literal sense, Devi’s tender and soft feet are
being praised by the poet who admits that mere words of worship might
not really be sufficient in describing their beauty. The mention of the
Ashoka tree wanting to be touched by Devi’s feet refers to a legend that
says if these types of noble trees feel the touch of the feet of ladies of
noble lineage, they would burst forth into blossom. So perhaps Lord
Shiva, getting jealous of Devi’s attention on an inanimate objects in the
forest wishes instead his heart to blossom forth with joy because of the
touch of Devi.

In a more symbolic manner, we have to understand the role of divine

grace in helping knowledge about our true selves to blossom in our
hearts.

VERSE 86. (REMOVING FEAR OF GHOSTS, VICTORY OVER

ENEMIES)

Mrisha krithva gothra skhalana matha vailakshya

namitham
Lalate bhartharam charana kamala thadayathi thee
Chiradantha salyam dhahanakritha -munmilee thavatha
Thula koti kkana kilikilith -meesana ripuna

Literal Meaning: When Lord Shiva mentioned a slur on your parental

home, in jest,
And then, perceiving your anger and not knowing what to do,
worshipped you,
And you kicked him on his forehead (when the touch of your feet was felt
by him),
He, (Manmatha), who was burnt to ashes by the fire emanating from
Shiva’s third eye,
And who, for a long time has been harbouring vengeance to defeat him,
In his heart, like a deeply embedded arrow pricking it,
This enemy of Shiva, Manmathan,
Appears to take the jingling noise made by your anklets
(When you kicked Shiva)
As a sound proclaiming victory.

Inner Significance: In a very clever manner, the poet seems to tie up

the longing Lord Shiva had in the previous verse for getting a loving-kick
from the feet of Devi by narrating a fictitious incident that made it
happen, in this verse. Also, Manmathan, who wishes to avenge himself
seems to be satisfied and accepts the glorious proclamation of Devi’s
anklets as his victory. In a symbolic sense this verse might refer to the
“sounds” a person might hear in his ears at the onset of divine Shakthi
(KUNDALINI) arising within.

As one deepens his or her sadhana in meditation or breath control

techniques and focuses attention on the brumadhya or Ajna chakra,
almost the very first symptom is the ears feeling blocked or a painful
throbbing. Pressure tends to build up inside the head; various electrical
impulses move in a horizontal manner between left and right sides of the
brain.

The ears, tip of the nose, are sensitive areas where weird, painful
sensations might be felt. In some cases, the ears seem to burst open
and strange sounds are audible. Jingling of bells; buzz of bees, a shrill
pitched “eeee” sound, strumming of the veena, etc are some
experiences I’ve had. In intense experiences, the roar of the ocean,
hissing of the wind has also been heard.

All these signs reveal the ascent of Devi/Shakthi within oneself.

Continued prayer to this divine force and surrender at her
compassionate feet are the only method to win her grace. Devi kicking
the forehead (seat of learning/mind) of Shiva might also be indicative of
the “opening” of the third eye or Ajna Chakra.

VERSE 87.(ATTRACTING OF SERPENTS)

Himani-hanthavyam hima-giri-nivas'aika-chaturau
Nisayam nidranam nisi charama-bhaghe cha visadau;
Varam laksmi-pathram sriyam ati srijanthau samayinam
Sarojam thvad-padau janani jayatas chitram iha kim.

Literal Meaning: Oh mother, (ordinary) lotus flowers might shrivel up

in the frost,
But your two feet (lotuses) are used to being in the snow mountains.
The lotus closes its petals (lips) while sleeping at night,
But your feet-like lotuses remain bright and open, always, during night
time and at the end of night too.
A lotus flower represents the seat of Goddess Lakshmi,
But your feet grant those who worship it(you),
The very Goddess Lakshmi (wealth- material and spiritual)!
Therefore your lotus like feet win (outshine) in
Comparison to real lotus flowers.
Is there any surprise in this?

Inner Significance: The poet matches the outstanding beauty of

Devi’s two feet with lotuses and finds the latter a poor substitute for
comparison. However, this verse seems to be full of inner symbolism.
Might not the lotus feet of the Devi be positioned at the Ajna chakra at all
times? If this is the case, then, the third eye centre can always remain
open during night as well as day ( during wakeful and sleep state of the
jeeva).

However, in most people, ignorance about the real self prevents this
third psychic, chakra centre from opening. Once opened, with Devi’s
grace, the wealth of Knowledge is revealed to the aspirant. Meditating at
the brumadhya or Ajna centre enables the aspirant to witness the inner
vision of the deep, red, thousand petalled lotuses at the crown chakra.
Also, the “descent” of Devi’s grace can be felt by the sadhaka by means
of intense, white light flowing from the crown of the head to all parts of
the body.

Although the electric flow of Kundalini starts at right toe and seems to
burst through all chakras, the most intense experiences are at the Ajna
and sahasrara. When the shakthi hits these chakra centers, the brain
seems to be illumined by a fierce, white glow. No body consciousness
exists at this point. The body seems to act entirely on its own in a realm
where there is complete cessation of thought. It can float, spin around,
assume yogic poses, and do astral travel, witness scenes from past or
future. In other words, the body mechanism without the mind is above
the limitations of time and space. There is no consciousness- only an
awareness – in the absence of anything to “be aware of”. I know these
words don’t capture the moment of Samadhi. It can only be experienced.

VERSE 88. (MAKING WILD BEASTS OBEY)

Padham the kirhtinam prapadham apadham Devi vipadham

Katham nitham sadbhih kutina-kamati-karpara-thulam;
Katham vaa bahubhyam upayamana-kaale purabhida
Yad adhaya nyastham drshadi daya-manena manasa.
Literal Meaning: Oh Goddess, the front portion of your feet earns the
praise worthy status
Of protecting your devotees;
They (feet) prevent accidents from happening to them
Due to your grace,
Hence they (feet) are extremely tender.
This being the case, how is it that
Poets and sages have compared them to the thick
Shell of a tortoise?
During the time of your marriage how was it possible for your consort,
Lord Shiva?
Whose heart is filled with compassion?
To lift and place these feet on the hard stone (Ammi)
With his very own hands?

Inner Significance: The concept of Sharanaagathi or “total surrender”

is elaborated in this verse. It is often said that a Guru is essential to
guide a spiritual aspirant. There is no dearth of these physical Gurus on
earth. However, the very description of the word Guru refers to a person
who is “beyond attributes” and “beyond form” or formless. This being the
case, no living Guru can really guide a human being.

On the other hand, when one recognises the “internal” Guru as the “seat
of the mind”, then, it is possible to get a glimpse of the constant in
dweller, the Divine Force that is also an intelligent guide providing
enlightenment to the seeker at the right juncture in his life.

So, surrender or allegiance to the Guru, means surrendering to the

“inner guru”. It means accepting all outcomes in life with the attitude that
these are the best that are deemed to happen by the inner intelligent
force. If one achieves this state of equanimity, there will be no adverse
reactions to events in life. The person is completely indifferent to events
that produce either joy or sorrow. In other words, although his heart will
be filled with love and compassion to all, and thus, tender like a lotus
flower, his mind will discard useless thoughts and be an abode of perfect
tranquillity, not allowing distractions, like the tough outer shell of a
tortoise.

Just like a tortoise has the ability to retract its head and four feet and
hide them under its hard shell, a natural instinct of survival in nature,
similarly, a mind that can control its five senses, becomes immune (like
the tortoise) to attacks from worldly pleasures (predators).
VERSE 89. (GETTING RID OF ALL DISEASES)

Nakhair naka-sthrinam kara-kamala-samkocha sasibhi

Tarunam dhivyanam hasata iva te chandi charanau;
Phalani svah-sthebhyah kisalaya-karagrena dhadhatam
Daridhrebhyo bhadraam sriyam anisam ahnaya dhadhatau.

Literal Meaning: Oh Chandi (slayer of asuras Shumba and

Nishumba),
Your tender feet granting auspiciousness and wealth
At all times, readily, to even poor people,
Seems to mock with its shining toe nails,
The heavenly wish-fulfilling Kalpaka trees,
That grants boons to all celestial beings, fulfilling their desires
With their tendril-like finger tips.
What kind of shining toe nails are these (at your feet)?
They seem like several shining moons before which stand,
Heavenly ladies, with lotus like hands are closed
(Like buds), in adoration /worship.

Inner Significance: Surrender at Devi’s feet leads to fulfilment of all

desires, and for the poorest (most ignorant) person, leads to salvation.
In this verse, the poet seems to highlight the fact that Devi’s toenails
seem to be mocking the Kalpaka (wish granting) , celestial trees that
quench all wants of the Devas and Deities in the Heavenly world, when
the very same deities stand with palms folded (like lotus buds) in
supplication and worship at her shining, moon-like toe nails.

Perhaps the suggestion here is that celestial beings are still engrossed
in fulfilling all “desires” and have not yet reached a liberated or
enlightened state where desires, actions and thoughts cease. On the
contrary, the very poor (ignorant) people taking refuge at Devi’s feet are
given instant liberation (knowledge) without further delay. Thus, even
these heavenly (higher evolved beings) ladies have to ultimately Bow in
worship at her shining toe nails that resemble several moons. Another
explanation here could mean that even people who are slightly more
evolved must necessarily go through long sadhana, meditation and
control of breath before “seeing” the moon (light or glow) at their Ajna
chakra or brumadhya. Because, it is only when this chakra centre opens
up can the knowledge of real self dawn.
VERSE 90. (CUTTING OF BAD SPELLS CAST)

Dhadhane dinebhyah sriyam anisam asaanusadhrusim

Amandham saundharya-prakara-makarandham vikirathi;
Tav'asmin mandhara-sthabhaka-subhage yatu charane
Nimajjan majjivah karana-charanah sat-charanathaam.

Literal Meaning: You’re Feet, always granting wealth to the poor

According to their desires,
Scattering abundant honey in the form of
A flood of beauty,
Resembling the beautiful flower bunches of the Karpaga tree,
May this, (these feet) be the place I dive inside and dwell,
Having controlled mind and five senses,
Like the six legs of a bee,
Let my soul (Jeeva) be thus immersed (constantly)
In You!

Inner Significance: Here, for the first time, the poet explicitly points out
the importance of “mind and sense” control as the only way to attain
liberation.It is only when the thoughts cease to wander into affairs of the
world, senses are not distracted and brought together in single pointed
concentration of the in dwelling Divine Force, that enlightenment is
possible.

The Kundalini (Shakthi) is activated at the appropriate time for each

individual by grace of Devi. The “honey or nectar” flowing in copious
quantities refer to the dawn of Knowledge and the dripping of nectar
from the Brahmandram that is activated as a seeker goes more deeply
into his or her sadhana. This process rejuvenates all the cells in the
physical body making the Jeeva a better candidate to receive Grace in
the form of ultimate moksha. Please remember, at all times that
enlightenment does not indicate a movement in time or space since it is
beyond any such concepts. At Samadhi, there is no thought, desire or
action. Only oneness with Divine Force.

VERSE 91. (GETTING OF LAND, GETTING RICHES)

Pada-nyasa-kreeda-parichayam iv'arabdhu-manasah
Skhalanthas the khelam bhavana-kala-hamsa na jahati;
Atas tesham siksham subhaga-mani-manjira-ranitha-
Chchalad achakshanam charana-kamalam charu-charite.

Literal Meaning: Oh Goddess whose story is one of virtue,

The Swans in your house, desiring to learn
The art of walking gracefully from you,
Think, at the beginning that they can follow you
And (imitate) your beautiful gait, by jumping
And hopping,
Therefore, the auspicious ruby-studded anklets that adorn your feet
Makes a jingling sound (as you walk)
As if, trying to teach them in a subtle manner, the art of walking.

Inner Significance: In this verse, swans refer to the spiritual seekers

who have achieved a level of mastery over their senses and cultivated
discrimination and detachment for worldly matters. For such sincere
seekers, enlightenment happens as a result of Divine grace and
guidance.

The inner, divine masters, aid the seeker to make progress in spiritual
sadhana by providing help in very subtle ways. For example, some of
the symptoms of Kundalini rising are the hearing of bells, instruments,
jingling of anklets, buzzing of bees, etc. There could also be other
symptoms like heat in various chakra centres, visions, dazzling lights in
the ajna chakra area, etc.While experiences of meditators might vary,
the one thing which is common and true is that the internal “Guru”
becomes the sole guide in this spiritual enlightenment process.

So, taken literally, the above verse might mean that even the most
graceful of all birds, the swan, tries to learn the art of graceful gait from
Devi, subtly helped by the sounds produced by her anklets as she walks.
In a symbolic sense, he who has understood the meaning of “So Ham”,
or I am That Conciousness, awareness principle, receives automatic
guidance towards his goal of moksha from the divine force within.

VERSE 92. (GETTING ABILITY TO RULE)

Gataas the mancathvam Druhina-Hari-Rudr'eshavara-

bhrutah
Sivah svacchac-chaya-ghatita-kapata-pracchada-pata;
Tvadhiyanam bhasaam prati-phalana-rag'arunathaya
Sariri srungaro rasa iva dhrisam dhogdhi kuthukam.

Literal Meaning: Your servants, Brahma, Vishnu, Rudra and Iswara

Who are Gods, ruling this world have become your cot
So they are able to serve you,
Shiva, with his transparent sheet (shadow) of transparent hue
Becomes the bedsheet on which you sleep,
And appears red because he’s reflected in your colour,
And, to your eyes which are the personification of love,
He gives a lot of pleasure!!

Inner Significance: Devi creates the universe as well as deities that

rule over it! Without her all pervading love and compassion, there exists
no hope or salvation! The deities that protect, sustain and bless this
world form the main support to her existence. The substratum from
which she, the energy principle springs forth, is pure consciousness or
Shiva, the pure awareness principle.

Just like two halves of one whole, the Brahman and Maya (Prakriti) exist
to bring forth the world into manifest and unmanifest states! Hence,
Shiva, pure consciousness has a pure crystal like quality that is reflected
in all living beings. The brilliance of the reflection depends on the extent
of dirt (negativities) in the reflecting medium (Jeeva). God is love, pure
and simple! How many can understand and emanate this love to others?

VERSE 93. (FULFILLMENT OF DESIRES)

Araala kesheshu prakruthi-saralaa manda-hasithe

Sireeshabha chite drushad upala-sobha kucha-thate;
Bhrusam thanvi madhye pruthur urasijh'aroha-vishaye
Jagat trathum sambhor jayahti karuna kaachid aruna.

Literal Meaning: Her compassion and love which is beyond the

Mind and speech of Lord Shiva, exists forever
For the protection of the world in the form of Aruna (red-hued sunrise)
The supreme power, the victorious principle,
This grace is present in the the curliness of her hairlocks,
In the natural sweetness of her smile, in the form
Of the blossoming, tender flower in her heart,
In the hardness of the ruby stone in her breasts
In the slenderness of her waist, and in the
Form of voluptuousness in her breasts and back.

Inner Significance: The omnipresent love of Goddess exists in

everything occurring naturally in the universe, whether it is the beauty of
a small flower, the spontaneous laughter of a young maiden, the natural
waves formed by curly hair or the beauty of physical form. The love
springing forth from her heart is genuine and compassionate, enough to
sustain and protect this world!

In her heart that is tender, there also resides the “hardness” of

detachment, so that nothing related to the external world disturbs
internal tranquillity.This verse emphasises the presence of Goddess in
every aspect of her vast creation. She rules supreme as the abode of
love and protection to all, residing within each as the energy field or
Shakthi. In the mind that is free from the bondage created by the
external world, Devi shines brightly as the awareness, conciousness
principle.

VERSE 94. (GETTING ALL DESIRES)

Kalankah kasthuri rajani-kara-bimbham jalamayam

Kalabhih karpurair marakatha-karandam nibiditam;
Athas thvad-bhogena prahti-dinam idam riktha-kuharam
Vidhir bhuyo bhuyo nibidayathi nunam thava krithe.

Literal Meaning: What appears as the moon in the sky,

Is a shining, (incense) water-filled emerald container
(For your use)
Filled with the camphor-like rays of the moon.
What appears as dirt (black spots) on the moon
Is Kasturi (musk). Therefore, every day as this container gets used up by
you, It is certainly refilled by Brahma again and again,
This is what I think.

Inner Significance: The whole Universe is the house of Devi, and the
moon is described here as a container for storing sweet smelling
perfumes like camphor and incense. This container is constantly refilled
for Devi’s use by Lord Brahma.
In a symbolic manner, the full moon represents the light of knowledge
which is visible in deep meditation at the Ajna centre. The incense-filled
vessel becomes the container housing the jeeva. Ahamkara or ego, the
state of body consciousness is represented by Brahma. The continuous
replenishment of the incense box for Devi’s use might be suggestive of
the continual efforts made by the mind (jeeva) to sink back into a state of
union with its source. The mention of various “fragrances” could also
refer to various powers or siddhis that comes into the realm of the
spiritual aspirant.

VERSE 95. (GETTING OF ALL DESIRES)

Pur'arather antah-puram asi thathas thvach-charanayoh

Saparya-maryadha tharala-karananam asulabha;
Thatha hy'ethe neetah sathamukha-mukhah siddhim
athulam
Thava dvar'opantha-sthithibhir anim'adyabhir amarah.

Literal Meaning: You are the supreme Queen (light) in the heart of Lord
Shiva,
The destroyer of three cities (Tripura).
The good fortune of nearing you and worshipping at your feet
Is not possible for those who haven’t controlled mind and senses.
That is why, deities like Indra, who despite being stopped
By the deities (powers) of Anima, stationed at your entrance-door,
Since they are so keen on worshipping you,
Are made to attain the priceless siddhis, like Anima,
(by your grace).

Inner Significance: This verse points out the great difficulties involved
in reaching the goal of self realisation or oneness with the Supreme
Shakthi within. First of all, the seeker must have complete mastery over
his mind and not get distracted by the senses whose natural tendency is
to spread to the world outside. In addition, as the seeker goes deeper
into meditation, he may, if fortunate, receive various siddhis (commonly
known as Ashta Maha Siddhis or powers).
 These in turn might prove as a huge obstacle for sadhana. There are
many seekers who get so enmeshed in exploring the various aspects of
these psychic powers that they lose sight of the main goal.

Hence, true union with Devi ( Jeeva , paraamatma Aikyam) is possible

only for the sincere, devoted seeker who rids himself of attachment to
these powers as well , and has single pointed concentration only on Devi
( merging of mind with soul at its very source).
VERSE 96. (ATTAINMENT OF KNOWLEDGE AND WEALTH)

Kalathram vaidhathram kathi kathi bhajante na kavayah

Sriyo devyah ko va na bhavati pathih kairapi dhanaih;
Mahadevam hithva thava sathi sathinam acharame
Kuchabhyam aasangah kuravaka-tharor apyasulabhah.

Literal Meaning: Oh Goddess of all chaste women,

Haven’t many poets longed for and attained
(Through their poems, the feet of)
Goddess Saraswathi, the spouse of Brahma?
Doesn’t some one gaining a type of wealth or riches
Obtain the title of Lakshmi Pathi?
(Lord of the wife of Vishnu).
You, who are the first and foremost,
Among all faithful and chaste wives,
With the exception of your spouse,
Lord Shiva, association with you
(Even the touch of your breasts)
Is not possible (for anyone)
Including the holy Henna tree.

Inner Significance: The poet states in this verse that attaining

Goddess Saraswathi (wisdom) and Goddess Lakshmi (wealth) is an
easier task compared to attaining moksha or liberation by merging
completely with the divine Godhead.

This verse cannot be taken as indicating that Goddess Saraswathi or

Lakshmi are in some way inferior to Goddess Parvathi since they are all
aspects of the same divine force. What is important to understand here
is that even if a person has a lot of knowledge and riches, if he lacks the
wisdom to go within and seek within himself for the truth of his real self,
he will forever remain ignorant!
The Mehendi or henna tree longs for the touch of Devi or Shakthi in
order to spring forth into blossoms. A beautiful imagery of how entire
creation grows flowers and exists only through obtaining divine grace.

VERSE 97. (REDEMPTION OF THE SOUL)

Giram aahur devim Druhina-gruhinim agaamavidho

Hareh pathnim padhmam Hara-sahacharim adhri-
thanayam;
Thuriya kapi thvam dhuradhigama-niseema-mahima
Maha-maya visvam bhramayasi parabhrahma mahishi.

Literal Meaning: Oh Supreme force who is entwined with Pure

Conciousness,
Those who know the Vedas regard you as the wife of Brahma,
The Goddess of speech, also as Lakshmi,
The wife of Vishnu and as Parvathi, the wife of Shiva.
You alone exist beyond all these three as Turiya,
Or the fourth state,
Not easily attainable, limitless (without limitations of form, Nama rupa,
space or time),
Powerful as Maha Maya (illusion),
And bring into being this whole world!

Inner Significance: Devi is described as beyond the boundaries of

body-form, space and time. She is infinite, boundless, the primordial
force, creating, sustaining the universe. Yet, in her saguna (with form)
aspects of the Trimurthis and their consorts, Devi seems to carry out the
work of creating, sustaining and destroying the universe at the end of
each cycle. Yet, she is beyond all this as the Supreme power. The
Turiya state refers to the fourth dimension, an interval of space between
the dreaming and waking state where no body consciousness exists.
If a spiritual seeker finds himself in this state, even for a brief period of
time, he can experience the bliss and esctasy of Brahmam, pure
consciousness awareness.
The entering of Turiya state provides a junction or gap of time wherein
the jeeva is able to connect with the divine inner force. By extending
and deepening sadhana, it is possible to establish oneself for longer
periods in the state of pure awareness alone!

VERSE 98. (MASTERY OVER WORDS)

Kadha kaale mathah kathaya kalith'alakthaka-rasam

Pibheyam vidyarthi thava charana-nirnejana-jalam;
Prakrithya mukhanam api cha kavitha-karanathaya
Kadha dhathe vani-mukha-kamala-thambula-rasatham.

Literal Meaning: Oh Mother, when shall I, who begs for knowledge,

(Brahma-Vidya or self-knowledge),
Ever be able to drink the nectar-like water
Flowing from your feet, mixed with the reddish dye applied there?
When will this water (from your feet) attain the prestige of the betel juice
in Goddess Saraswathi’s mouth?
Because it has the capacity of transforming evens a dumb person into a
great poet.

Inner Significance: The nectar flowing from Devi’s feet is a clear

indication of the immortal, life-rejuvenating nectar that drips from the
Brahmandra, located just above the sahasrara chakra.It is believed that
a spiritual seeker, by quietening his mind, controlling senses and
regulating breath, can turn the Vayu or internal Prana shakthi upwards
from the Ajna to the Sahasrara chakra at the crown centre.

Once this process starts, and the Prana, ( inhaled breath) instead of
dissipating outside, is instead retained , controlled and directed in a
single path ( Gati) up towards the Brahmandra, the flow of life sustaining
nectar is produced and spreads slowly over the entire body, rejuvenating
all the cells and transforming the physical body . In other words, the
Deham or Jeeva becomes a proper candidate for receiving Divine grace.
However, achieving this state isn’t easy and the poet beseeches Devi’s
grace so that he can attain this advanced stage in his sadhana.
Once, the downward flow of nectar has been activated, the seeker
enjoys extraordinary powers of intelligence and creativity. “Even a dumb
person acquires oratory skills”, as reflected in the verse. The betel juice
in Devi’s mouth is imbibed with extraordinary potency. Legend goes that
a dumb and ignorant person, into whose mouth Devi spat out half-
chewed betel leaves was transformed into a poet instantly (Mooka Kavi).

VERSE 99. (ATTAINMENT OF ULTIMATE BLISS)

Saraswathya lakshmya vidhi hari sapathno viharathe

Rathe pathivrithyam sidhilayathi ramyena vapusha
Chiram jivannehva kshapathi pasu pasa vyathikara
Paranandabhikhyam rasayathi rasam twadjanavaan.

Literal Meaning: the person, who worships you,

Incites the jealousy of even Lord Brahma and Vishnu
(Because) he becomes endowed with wealth and wisdom
He is so handsome that even Rathi, the chaste wife
Of Manmatha, longs for him,
He always enjoys the bliss of being one with ParaBrahmam,
Unbound completely from the ties to worldly life and the Karmas of birth.

Inner Significance: Constant meditation on Devi leads to a state of

oneness with her. In other words, there is no state apart from her. The
spiritual seeker reaches the highest level of union with his true nature
and remains forever in a state of bliss, ecstasy, in constant union with
supreme consciousness.

If such a person is physically present in the world, people are naturally

attracted towards him since he’s nothing but a reflection of pure,
blemishless, Divinity. His aura extends far and wide; his wisdom,
demeanour, and glowing face, sweet speech, hold multitudes
spellbound. He is instantly freed from all the karmas, past and present
and is detached in his attitude towards the world. He becomes a true
“Brahma Jnani” (One who has experienced highest knowledge.

VERSE 100. (ATTAINMENT OF ALL OCCULT POWERS)

Pradhipa-jvalabhir dhivasa-kara-neerajana-vidhih
Sudha-suthes chandropala-jala-lavair arghya-rachana;
Svakiyair ambhobhih salila-nidhi-sauhitya karanam
Tvadiyabhir vagbhis thava janani vacham stutir iyam.

Literal Meaning: Oh Goddess, who is the source of speech,

This sloka in worship of you,
Which is solely your creation, made up by words
Coming from you,
Is like (the act) of showing glowing camphor in worship, to the Sun
(Nirajanam),
Like offering oblation to the moon,
Which is pouring forth nectar-like rays,
Using water dripping from moon stones as arghyam,
And like using water which belongs to the ocean
To render tharpanam.

Inner Significance: This final verse sets out the essence of the Vedas
and Mahavakyas, the identity of the worshipper, the act of worship ( the
poem of praise) and the object of worship ( Devi). Devi is the source of
knowledge and the words of praise in these 100 verses are surely born
from her. The poet is a mere vehicle through whom the great Goddess
manifested the hymn in her praise. Just as the showing of light to the
Sun , who is the very source is a superfluous act, or offering the nectar
dripping from the rays of moon beams to the moon, or bathing the ocean
with its own water, similarly, offering this hymn to the Goddess is
unnecessary since it was created by her and came into existence by her
supreme grace. The absence of self identification and the humility of the
poet is evident here.

The result of chanting and worshipping with the stanza which follows
The Thousand headed serpent that carries the worlds on his head
another name for Mooladhara Chakra. The geometric design of Sri
Chakra (holy wheel) where the mother resides is described here.
The Lord of all souls, A mythical bird in Hindu mythology which is
supposed to dring moon light. Composed by Adhi Sankara Bhagawat
Pada, The nose jutting in between the eye brows, Mythical birds
supposed to drink the moon light, the three major parts of Karnatic
Classical music.-procedure, undulations and song.

Another name for Lord Ganesha, God Subrahamanya, The Tamil poet
Tirugnana Sambandar who preceded Sankara, The three folds on the
belly. The elephant on which Indra rides. Sound of teasing also Sound
from anklets. Wealth is also called Lakshmi. A rite in Hindu marriage
called Asmarohanam. The henna tree is supposed to wish for the
embrace of maidens. Betel leaf, betel nut andlime used for chewing

Om Guruve Charanam. Om Shreem, Hreem, Sree Bhuvaneshwaryai

Namah: