Soundarya Lahari Sloka

Tuesday, March 28, 2006

Soundarya Lahari - Sloka 23

Soundarya Lahari - Sloka 23
Sivamsa hidden in dormant form in sakti

Twayaa hritwaa vaamam vapu-raparitriptena manasa
Sareeraardham sambho-raparamapi sanke hritamabhoot
Yadetat twadroopam sakalamarunaabham trinayanam
Kucaabhyaamaanamram kutila-sasicoodaala-makutam

Yad - Due to which reason
yetat - the one which is shining in my heart
twad-roopam - your [divine] form
sakalam arunaabham – fully reddish brilliance
trinayanam - with three eyes
Kucaabhyaam - By the two [divine] breasts
aanamram - slightly bent
kutila-sasi-coodaala-makutam - bearing the makuta decorated with the partial moon
sambho: - of the sambhu [lord sadasiva]
vaamam vapu - the left part of the body
Twayaa - By you
Hritwaa - Even after taking it [left part of the body]
Aparitriptena - Not fully satisfied
Manasaa - By the mind
Aparam Sareeraardham api -The second part of the body also
Hritam abhoot - Was snatched [orabducted or kidnapped]
Sanke - I doubt

Siva and Sakti are the two parts [left and right] of the same body.
[just like the two sides of a coin or like the hardware and software of the computer or like the chit and jada or like the soul and body]
The part of siva is white; and that of the Sakti is red. But, since, the complete part of the body of goddess Sakti is reddish, and since in the divine crown [makuta] of the goddess there is the partial moon, sakti is not satisfied with the half part, and hence goddess has taken the complete body. Siva is called as three eyed god, Candrasekhara. He becomes invisible gets merged in the Sakti swaroopa. Hence, if you do the worship of Sakti, it becomes equal to that of the god Sada Siva. There is a group of worshippers called “Uttara Kaula”, in which the devotees worship only Sakti and there is no pooja for Siva. Siva is merged fully in Sakti, they feel. There is no separate part of the duty for Siva.
The sloka 101 of “Aananda Saagara Stavam” written by great “Neelakanta deekshitar”, refers like this:-

Nirmaasi, samharasi, nirvhasi, trilokeem
vrittaanta metamapi vetti na vaa mahesa:
tasyaat manastu girije tava saahacaryaatjaata:
srutishwapi jagajjanakatwa-vaada:

Oh! Paarvati! You are only creating the three worlds; maintaining and destructing too; it is not known whether siva is aware of this vrittanta; but since, you are with him, sruti calls him as Pitaa or father.

The sloka 56 of “Aananda Saagara Stavam” written by great “Neelakanta deekshitar”, refers like this:-

Saadhaarane smarajaye nitilaakshi saadhye
bhaagee haro haratu naama yasa: samagram
vaamaangri-maatra-kalite janani twadeeye
kaa vaa prasakti-riha kaalajaye puraare:

Manmatha was destroyed by the Agni from the third eye of Siva; in that eye also you have part; hence, in that good deed or praise, Siva has only one half part; but let Siva keep fully the praise of that; the left foot which overtook kaala is yours and so what relation Siva has in this respect?

There is a saying as below:-
Na sivena vinaa saktir
Na saktyaa rahita: siva:

There is no sakti without siva; there is no siva without sakti; the relationship between the two is like the agni and the heating effect of the agni.

Saturday, March 25, 2006

Soundarya Lahari Sloka -22

Soundarya Lahari Sloka -22
Stotra mahimaa

Bhavani twam daase mayi vitara drishtim sa karunaam
Iti stotum vaanchan kathayati bhavani twamiti yaha
Tadaiva twam tasmai disasi nija saayujya-padaveem
Mukunda-brahmendra-sputa makuta-neeraajitapadaam

Bhavani – The spouse of paramasiva who is called by the name “Bhavani”
twam - you
daase mayi - to me who is a slave
vitara - will bestow on me
drishtim - your divine vision
sa karunaam - with full of kindness
stotum - to pray
vaanchan - desiring
iti - thus
kathayati - if told
bhavani twamiti – the two words “bhavani you”
yaha - whomsoever
Tadaiva - then [immediately]
twam - you
tasmai - to him
disasi - give
nija saayujya-padaveem - your abode of bliss [moksha or satchitaananda]
Mukunda-brahmendra-sputa makuta-neeraajitapadaam – Having the divine feet which is being worshipped with neeraajanam by the great gods, Vishnu, Brahma, Indra etc by the brilliant rays flowing from their kireetaas.

Oh! Bhavani! Who is partner of “Bhava”,

You will bestow on me, who is a slave [of your divine power], your divine vision with full of kindness. Thus, whomsoever desirous of praying you, chants the two words- “Bhavani you!”, then immediately, you, [who has the divine lotus feet , being worshipped with neeraajanam by the great Gods, Vishnu, Brahma, Indra etc by the brilliant rays flowing from their divine crown] will bestow him your abode of moksha or saayuja padavi.

There is a song in Malayalam of amma which goes as below:-

Sree paada maahaatmyam aarkkariyaam Gurupaadattin vaibhavam aarkkariyaam
Amriteswari amme aanandasaarame kaivalyadhaamame jnaan namikkaam

[who knows the greatness of sreepaada!
Who knows the greatness of gurupaada vaibhava!]
Sreepaada poojakku melilla poojakal Illa yogaadikal saadhanakal
Sadguru paadattil premavum bhaktiyum janma janmaantara punyamallo

[there is no pooja higher than sreepaada pooja; the yoga, saadhana are all not at all equal to the sreepaada pooja; if one has the sravan, manana, nidhidhyaasana on the sreepaada with prema and bhakti, it is the greatness due to the janma janmaantara punya!]

Trippadabhakti sadaakalpavrikshamaam premabhaktipradam jnaanamoolam
Bhakti muktipradam sarva siddhipradam sreepaada teerthame teerthasaaram

[trippada bhakti is always equal to kalpavriksha which will bestow whatever one wants; it will bestow prema, bhakti, jnaana for one thereby making him eligible for the saadhana catushtaya which is a compulsory requisite for the self knowledge, which will remove all his sorrows and unhappiness instantaneously; it bestows, bhakti, mukti, sarva siddhi; sree paada teertha is the saara of all the teerthaas (like ganges, yamuna, kaveri, saraswati, godavari, nile etc) of the three worlds]

Saakshaal anantanum moortitrayangalum vaakku kittate alanjidunnu
Pinnaru varnikkum sad guru paadatte veendum namikkam namiccidaam jnaan

[I bow to the Guru’s(Goddess) sreepaada or lotus feet, again and again, which is found to be undescribable to the Gods like ananta, and the trimoortis, (which is beyond words), as given by the Upanishad like this –
“yato vaaco nivartante apraapya manasaa saha”; Lalita Sahasra Nama refers as –
“Manovaacaamagocaraayai a”;
Also refer purusha sookta which refers as –
“sahasraseershaa purushah, sahasraakshassahasrapaad,
Sa bhoomim viswato vritwaa, atyatishtaddasaangulam,
Tripaadasyaamritam divi”]

Stotra mahimaa

“Bhavani twam” is equated by the great pandits with the Upanishad words –
One who does chant this sloka with ekaagrata, becomes one with Brahman or Goddess Supreme. This is referred as saayujya padavi.
This sloka refers that there are many methods of praying Goddess, like, pooja, japa, homa etc; but ahead of all these, it is the highest devotion and is sufficient for one to pray with ekaagrata.

Devi Bhagavata refers as -

“aspashtamapi yannaama prasankenaapi bhaashitam
dadhaati vaancitaa-narthaan durllabhaanapi sarvadaa ”

even if goddess’s name is chanted or uttered along with other words or even unclearly, [even if it is extremely difficult to get the material, money or power], goddess will give him whatever he wants.
Bhavani twam also can be equated to tat twam asi.
Even if one utters this unknowingly, he gets the benefit by the blessings of Goddess. Even if one touches agni, knowingly, or unknowingly, it will burn. It is referred in Sanskrit as –
“Anicchayaapi samsprishto dahatyeva paavakaha”

You can recall the story of Sudarshana, [in Bhaagavata], who was a young boy, and was a fool in his childhood; his father was a king who was defeated by the enemies by treachery and he and his mother had to flee to forest; later, in a school in the forest he was admitted along with other children who were younger in age than him; he could not even pronounce words correctly and hence other children used to mock at him; one day the children were taken on a tour to another country and there this child sudarshana got stranded in a forest; other children were calling the name of a girl among them called “kleeba”; when this boy who was not even able to tell the name kleeba correctly, but when stranded in the forest, he had to call; he called klee klee only [which was being mocked at by others earlier]; but to his surprise, the goddess “Kaali”, who heard his call as “kleem” which is a beeja mantra of kaali appeared and confronted him and took him to his mother and he got back his kingdom, without fighting [goddess was fighting for him]. At last, he was blessed with the position of ciranjeevi with his presence in the finger of Lord Krishna always, and using him whenever required – for example, for killing evil minded sisupaala, jayadratha etc. God bestowed him this saayuja padavi.

The inner details of this sloka is available also in the stotras – “varivasyarahasyam”and “swacchandasangraham”.

This sloka also refers to the kshipraprasaaditwa of the Goddess.

Refer Lalita Sahasra naama which says –


Soundarya Lahari Sloka -21

Soundarya Lahari Sloka -21
[the brilliant shape similar to the lightning beam]
[Sarvavaseekaram – sarvaahlaadakaram]

Tatillekhaatanweem tapana-sasi vaiswaanaramayeem
Nishannaam shannaamapyupari kamalaanaam tava kalaam
Mahaa padmaatavyaam mridita-malamaayena manasaa
Mahaanta: pasyanto dadhati paramaahlaada-lahareem

Tatillekhaatanweem – Possessing the sookshma tejoroopa form equivalent to the lightning beam
tapana-sasi vaiswaanaramayeem – shining as brilliance in sun, moon and agni
Shannaam kamalaanaam apy – the six aadhaara cakraas
upari – above
Mahaa padma-atavyaam – In the sahasraara cakra similar to the lotus forest
Nishannaam – Posited
tava – your
kalaam – the art known as “saadaa”
mridita-malamaayena – devoid of the dirt, such as kaama, and, the maaya, such as avidya
manasaa – by the mind
Mahaanta: - The great rishis/poets
pasyantah – seen to be enjoying
paramaahlaada-lahareem – the bliss which is flowing like continuous waves
dadhati – possess

The great rishis/poets are seen to be enjoying and possessing the bliss which is flowing like continuous waves, by their mind, devoid of the dirt such as kaama, and, the maaya such as avidyaa, above the six aadhaara cakraas, where you [ who is shining as brilliance in sun, moon and agni] are posited in their sahasraara cakra similar to the the lotus forest, possessing the sookshma tejoroopa form equivalent to the lightning beam.

When the kundalini sakti rises from moolaadhara through its way to the sahasraara, in the aajnaa cakra between the eye-brows, it does not remain for long but as a lightning beam comes and goes up quickly to sahasraara and reaches paramasiva; in the sahasraara, it is seen to be brilliant and cool,
the sakti is called as “sthira soudaamini”, and
in aajnaa cakra she is referred as “kshana soudaamini”.

Those who do this type of upaasana, will get rid of

The avidyaa that ‘I am the body’,
the thinking that ‘I am great or powerful’,
likes and dislikes,
the deadly shameful desire that ‘I should not die’

and hence become great like Vyaasa, Suka, Soota, Dhruva, Kapila, Ambareesha, Vibheeshana, Prahlaada, Khatwaanga, Jada Bharata, Ashtaavakra, Janaka etc as referred in the puraana.

The upaasana they do with the “Saadaa Kalaa” or “Saadaakhyaa Baindhavee Kala”, will remove

The inner darkness of avidyaa like the rising sun which removes instantaneously the external darkness;
removes the taapa or heat like the full moon [a glance of which was seen on meditation by the abhiraama bhattar ];
compensates the karmas to give moksha quickly as referred in the Lalita Trisati – as “Kalmasha agnyai ”

this upaasana will, hence, make a upaasaka to get rid of sorrows and unhappiness fully, so as to enjoy the infinite bliss, quoted as sat chit aananda as referred by the aacaaryas in the Upanishads; hence they can attain this happiness, which is their original swaroopa, without any effort or karma.

Knowledge + karma or effort = worldly fulfillments
– consisting of happiness and sorrow, which are all impermanent.

Pure Knowledge alone
[pure knowledge, without any negative knowledge or wrong knowledge or partial knowledge or absence of knowledge] without any karma gives
permanent absolute bliss.

The upaasakaa who follow this method become one with Brahman as referred by the Upanishads as :-

“Brahmavid brahmaiva bhavati”

The great pandits who have written invaluable commentaries give a method to the staunch devotee upaasaka as referred below [to achieve the above referred result] :-

Draw a shad cakra, or six angle of the sree cakra.
inside the centre of it, draw a bindu.
in the centre of the cakra, in the bindu, place a lamp lit with five threads.
do the aavaahana of the devi as posited in their hearts or any cakras and also the same goddess in the lamp in the centre of the sree-cakra.
chant then this sloka 21 for at least 100 times on Fridays or full moon days or on a mandala 48 days with full concentration.

The Aavaahana mantra for the above upaasana is referred as :-

“Mahaa padma vanaantaste kaaranaananta vigrahe
Sarva bhoota hite maataha yehi yehi parameswari”

The great poem Ambaastavam says like this :-

“Moolaalavaala kuharaa duditaa
bhavanee nirbhitya sarasijaani tatillateva
Bhooyopi tat pravisasi dhruva mandalentu
nishyantamaana paramaamrita vrishti roopaa.”

Soundarya Lahari Sloka 20

Soundarya Lahari Sloka 20
The Bimba of Goddess which resembles the undescribable brilliance of that of the broken candrakaanda stone
[Sarvavisha sarva jwara nivaaranam]

Kiranteem angebhyaha kirana nikurumbaamritarasam
Hridi twaam aadhatte himakarasilaa moortimivayaha
Sa sarpaanaam darpam samayati sakuntaadipa iva
Jwaraplushtaan drishtyaa sukhayati sudhaadhaarasirayaa 20

Kiranteem - flowing
angebhyaha - from all parts of the body
kirana nikurumbaamritarasam - amrita rasa in the form group of kiranaas or rays
Hridi - in the heart
twaam - you
aadhatte - meditates with steadiness
himakara-silaa-moortim-iva - the similar to that the candrakaanta sculpture
yaha - whoever
Sa - he
sarpaanaam - of the serpents
darpam - ego
samayati - stops
sakuntaadipa iva - like the pakshiraaja - garuda
Jwaraplushtaan - those affected by fever
drishtyaa - on seeing
sukhayati - become happy[get the fever rectified]
sudhaadhaarasirayaa - with the amritanaadi
himakara silaamoorthy - the goddess named amriteswari.
This mantra in sloka – 20 will remove all sorts of poisons. The method of removing the poison is by the vision of God Garuda, hence this is called “gaaruda prayoga”. By meditating as referred in this sloka, one can remove the poisons inflicted on others, by his mere drishti on the affected person.
In this context, refer garudopanishad mantra, which says like this :-

“Candra mandala sankaasa Soorya mandala mushtika, Prithwee mandala mudraanga sri maha garudaaya visham hara hara hoom phat swaahaa.
Om kship swaahaa; omeem sa carati sa carati tatkaaree matkaaree
Vishaanaanca visha roopini; visha dhooshini, visha soshani, visha naasini visha haarini, hatam visham nashtam visham antah:praleenam visham, pranashatam visham, hatam te brahmanaa visham hatam, hatam indrasya vajrena swaahaa.”

The sloka Catussatee refers as below:-

“Shanmaasa dhyaanayogena jaayate garudopama
Drishtyaa karshayate lokam drishtayaiva kurute vasam;
Candrakaanta silaamoortim cintayitwaa vainaasayet
Taapajwaraan aseshaamsca seegram taarkshya ivaa paraha
Garudadhyanayogena smaranaat naasayet visham.”

By six months dhyaana, one becomes similar the garuda God. That is, he becomes capable of attracting the whole world by his mere dhrishti.
By meditating on the goddess amriteswari, who is the embodiment having the extraordinary brilliance of that of the broken candra kaanta stone, one gets the power to remove the fever and disease of others.
Meaning of the sloka 20 :-
One who meditates with you [amriteswari who resembles the broken candra kaanta stone sculpture] in the heart, with an unbroken devotion, he gets all parts of the body showered by the amrita kirana or rays flowing from all parts of your body, [in turn he is getting all parts of his body showered by amrita or nectar ]he is able to remove the ego and poison of the serpents just as the garuda god is able to; he is able to remove the poisonous fever and disease of others by his mere look on the affected person, so the affected person get rid of the fever, and disease and becomes perfectly right.
It is told in puraanaas that Lord Maha Vishna meditated on the Goddess Amriteswari in order to escape from the clutches of the haalaahala visha.
It is described as below :-
In the amrita praakaara kavaata of the cintaamanigriha of the Goddess, seated in the manimaya amrita peetha in the divine boat, amriteswari is protecting her devotees. Hence, amriteswari is also called by the name “Tara”.
The sloka “Neelakanta vijaya” refers like this :-

“Sincanteem paramaamritaani disi disi apraakritairamsubhi:
Khelanteem amritaarnave manimayeem aaruhya naukaam navaam
Snigdaapaanka taranga sikshita bhavakshwelaam mukundacciraat
Asmaarsheet amriteswareem bhagavateem ambaam aham bhaavata:”
This sloka also can be considered to contain the mrita sanjeevani prayoga which destroys the visha bhaya and roga bhaya.

In Sreemad Ramayan, there is an incident :-

Indrajit applies the naagaastra on Rama and Lakshmana; both become unconscious; the God Garuda, who is the worshipper of Lord Vishnu, appears there; on the winds blowing from the wings of the Garuda, snakes ran and escaped; Garuda was a staunch devotee of Lord and hence by his vision, Rama and Lakshmana got back their consciousness.

The great Pandit, Tetiyoor Subrahmanya Saastrigal says like this :-
The divine effect of this sloka can be tested by a sincere devotee, simply by chanting with one pointed devotion the mantra of sloka at least 16 times, with the vibhooti or teertha as the prasaad offering to the goddess, and then after the prayer, give this prasaad to the affected party or person – who will undoubtedly become alright.
Another stotra called “Jnaanaarnnava” refers like this :-

Shrishtisamhaaraparyantaam sareere cintyet paraam
Sravat peeyoosha dhaaraabhi varshanteem vishahaarineem
Hema prabhaa bhaasamaanaam vidyunnikarasuprabhaam
Spuratcandra kalaa pooranaam kalasaam varadaabhaye
Jnaanamudraam ca dadhateem sakshaat amrita roopineem
Shrishti samhaara paryantaam sareere paricintayet
Tato bhavati devesi vainateya ivapara:
Naagaanaam darshanaadeva jadeekarana karaka:
Deheenaam amrita saara dhaara dharopama:
Sthira kritrima sankhaadi vishopa visha naasana:
Dhrishta vyaadhi grihaaneekaa daakineeroopikaa ganai:
Bhoota preta pisaacaadyaistrinetre iva drisyate.

The same idea is also given in another great stotra called “Ambaastava”:-

“Ye cintayat amrita vaahibhiramsu jaalair
Aaplaavyamaana bhuvanaam amriteswari twaam
Te langhayanti nanu maatara langhaneeyaam
Brahmaadibhi: suravarairapi kaalakakshyaam”

The word “sudhaadhaara sirayaa” in the sloka 20 also represents a siddhi which is to be obtained by the abhyaasa or method of “Yoga Saastra Vidhi”.
In sloka 10, there was a reference about the kundalini sakti flowing through the naadis for a devotee due to the kataaksha of the Goddess Sakti or maaya and the God Sada Siva who is the pure consiousness. Sada siva is the pure consciousness who is all pervading, sarvajna, sarva saktimaan. He is the mere witness since he need not do anything, as he is of the form of Sat Chit Aananda, who is ever blissful. But when Goddess Sakti [mayaa Sakti], manifest with the blessings of the Sadasiva, then only creation starts and then the Iswara [maaya sakti] and Jiva[avidyaa], who become one and the same all pervading supreme power, the devotee, gets the amrita flow [from amritavarshini] from the sahasraara to the moolaadhaara and get this divine power referred in the sloka. The devotee can by dharsan , or sparsan or by upadesa words or even by sankalpa from a far away place cure the fever of the affected person.

You might have heard about the treatment by Reiki or by Praanic healing – they also are similar wherein, the aura of the person who is affected is surrounded by negative type is removed and rectified thereby the divine aura [which is a part of the all pervading consiousness]is obtained.

Sudhaadaarasirayaa –

This can be taken as –
possessing the sira or nerve which has the divine nectar flow –
Sudhaa saara sira or sudhaa pravaaha sira.

The mahatmas or rishis who at all times remain at various parts of the country to give rescue to the devotees are possessing this divine power and able to give relief not only to a single affected person but to the whole mankind; this is clear from the Upanishad sloka from mundaka Upanishad :-

“Sa veda yetad paramam brahma dhaama
Yatra viswam nihitam bhaati subhram
Upaasate purusham ye hi akaamaa:
Te sukram etad ativartanti dheeraa:”

Let the whole humanity in the whole world be benefited as the quote says :-

“Lokaha samastaaha sukhino bhavantu”
“Sarveshaam swasthir bhavatu
sarveshaam saantir bhavatu
sarveshaam poornam bhavatu
sarveshaam mangalam bhavatu
Om saanti saanti saanti:”

Soundarya Lahari Sloka -19

Soundarya Lahari Sloka -19
[Kaamakalaa dhyaanam /kaama-jayam]

Mukham bindum kritwaa kucayugamatastasyatadadho
Haraardham dhyayeddhyo haramahishi te manmathakalaam
Sa saddhyaha samkshobham nayati vanitaa ityatilaghu
Trilokeemapyaasu bhramayati raveendustanayugaam

Haramahishi - Oh! Goddess supreme, the partner of paramasiva
[Haramahishi – haro binduhu tasya mahishi tadaadhaara trikona roopini iti goodhaarthaha]
Mukham - your [kaamakalaaroopini] face
bindum - the sree-cakra bindu [sarvaanandamaya]
kritwaa - imagining [meditating]
kucayugam - your [divine] breasts
tasya ataha - below that
tad adhaha – ]even] below that
Haraardham - the half [divine] yoni of siva
[Hara or paramsiva is called as ardhanaareeswara and hence called haraadham.]
[also can be referred as hakaaraardham. Ha means hamsaha; half of this is ham; in this take am; in saha take aha; this represents three bindus which is referred as manmathakala. ]
[The Goddess, is to be meditated upon, with the whole world covered by the goddess, as viraat rupa.]
[in “kleem” beeja, the important part is “eee”. This is also consisting of three bindus. The bindu at top is moon; the bottom two bindus represent sun and agni.]

Dhyayeddh yaha - who meditates on these
haramahishi - the partner of paramasiva
te - your
manmathakalaam - the kaamakalaa “kleem” bheeja
Sa - he
saddhyaha - immediately
samkshobham nayati - attracts [by divine vasiya]
vanitaaha - the kaama sakti
iti - this
atilaghu - very easy
Trilokeem apy - the most divine women in the world
aasu - very easily
bhramayati - attracts
ravi-indu-stana-yugaam - sun and moon as sthanas or breasts

this sloka is also called vasiyakara.
One performs the “kaamakalaadhyaanam”, becomes the deviswarupa.
One who does meditation with yekaagrataa, without any other thinking, and concentrate on the 3 bindus with the breasts of devi and sivalinga half, with sun, moon, and agni on the three bindus and try to see the viraat roopa of goddess imagining it is his own aatma, gets immersed in paramaananda saagara, he will not take rebirth again.[his body may come and go, but he is becoming one with the supreme, becomes the only one; the normal rules of the asti, jaayate, vardhate, viparinamate, apaksheeyate and vinasyati does not apply to him. He becomes a jnaani.]
Refer the sloka in the kathopanishad which refers as below:-

Na tatra sooryo bhaati, na candra taarakam
Nemaa vidyuto bhaanti kutoyamagnihi
Tameva bhaantam anubhaati sarvam
Tasya bhaasaa sarvamidam vibhaati.

Refer also the sloka in chapter 15 of gita which refers:-

Na tad bhaasayate sooryo na sasaango na paavakaha
Yad gatwaa na nivartante taddhaama paramam mama.

If you consider the world, the greatest power is sun, in the absence of the sun, the world is not there.
The human beings get food from vegetables, which are available from trees which get their food from candra.
Inside each one of us, there is the jathara agni, which cooks the food you eat and converts it to the form required for your survival. Even if you take coca cola, which of colour, the waste given out by the paayu [secretary organ] as urine is only white; who changes it – only agni. That is why these three powers are referred as very salient.

The 3 bindus can be referred as :-
Sun, moon, and agni;
Jaagrat[waking state], swapna[dream state], sushupti[dreamless deep sleep state];
Satwam, rajas, tamas;
Brahma, Vishnu, siva;
Jiva, jagat, iswara;

Meaning of the sloka:-
Oh! Goddess Supreme!
Meditate with the bindu of the sreecakra with your kaamakalaa face, below that meditate with the divine form of your breasts and below that half of sivalinga, and apply the “kleem” beeja, which is your kaama kala, he immediately becomes capable to attract the kaama sakti. This is very easy to understand. He will even attract the most divine women [who have the sun god and the moon god as the breasts]in the three worlds.
In lalita sahasranama we find the following equivalent slokas :-

“Sreemaad vaagbhava kootaika swaroopa mukha pankaja
Kanthaadha: katiparyanta madhyakoota swaroopini
Sakti kootaika taapanna katyadhibhaaga dhaarini”

This is devi’s mantraroopa.
This sloka may be considered as all pervading [akhila-prapanca-vyaapta]devi’s viraat roopa.
There is a sloka in rudrayaamala which refers :-

“Nabho mahabindumukheem candra soorya sthanadwayaa
Sumeru haara valayaa sobhamaana maheepadaa
Paataala tala vinyaasaa trilokeeyam tavaambike
Kaamaraajakalaaroopaa jaagarti sa caraacaraa”
The goddess is being described as :-
Sky is the face of goddess; surya and candra are the sthana of devi; meru parvata is the haara or garland of the goddess; earth is the paada or feet of goddess; paataala is the place where the feet of devi is posited.

Soundarya Lahari Sloka -18

Soundarya Lahari Sloka -18
[Arunaroopadhyaanam- kaamajayam]

Tanuchchaayaabhiste tarunatarani sreesaranibhihi
Divam sarvaamurveem arunimanimagnaamsmaratiyaha
Bhavantyasya trasyadvanaharinasaaleenanayanaa
Sahorvasya vasya kati kati na geervaanaganikaa

Taruna tarani - that of the rising sun
Sreesaranibhihi - along with the beautiful-flow of water
Te - your
Tanuchchaayaabhihi - by the rays of the brilliance from your body
Sarvaam - all
Divam - devaloka
Urveem - bhoolaka [and]
Arunimani - light red color
Magnaam - flooded with
Yaha - who
Smarati - does the dhyaana
Asya - for him
Trasyad - fearful
Vana-harina-saaleena-nayanaa –
- beautiful eyes similar to the forest deers
Geervaanaganikaa - apsara women
Oorvasya saha - including oorvasi
Kati kati - how many, how many
Vasyaha - attracted
Na bhavanti - not become

Oh! Goddess! a devotee who meditates on you, with the imagination that the beautiful, brilliant rays coming out from your body makes the whole world and the aakaasa resemble continuous flowing water with beautiful reddish color similar to that of the rising sun, he is attracted by devastree women like urvasi who are having the beautiful fearful eyes similar to that of the forest deer; then what to talk of the ordinary women in this world? [such a devotee will see all women as goddess divine and the goddess will bestow on all his well-wishers whom he comes across, this divine power giving them all benefits they want].

In lalita-sahasra-nama the following lines appear which give the same meaning :-

Udyad bhaanu sahasraabhaa

This sloka is called as streevasiyahara.
But there is the divine quote :-
Striya samastaas tava devi bhedaaha
All women are the embodiments of para devata the supreme goddess. The devotee upaasaka will see and treat all women as para devata. He will not be affected by kaamini kaancana.

Soundarya Lahari Sloka -17

Soundarya Lahari Sloka -17
[Goddess surrounded by vaag devataas, Vaag vilaasa, Saastrajnaana]

Savitreebhirvaacaam sasimanisilaabhangarucibhih
Vasinyaadhyabhistwaam saha janani sancintayatiyah
Sa kartaa kaavyaanaam bhavati mahataam bhangirucibhi
Vacobhir vaagdevi vadana kamala moda madurai

Savitreebhirvaacaam - the actors of words
In the sreecakra, in the ashtakona – eight angled divine abode, referred as sarva-roga-hara cakra, resides the vasini devatas.

Vasini vaag devata -
Kameswari vaag devata
Modini vaag devata
Vimala vaag devata
Aruna vaag devata
Jayini vaag devata
Srveswari vaag devata
Kaulini vaag devata

[method – 1 - bhooprasthara]

Sasimanisilaabhangarucibhih – having the brilliance equal to the broken candra kaanta stone

Vasinyaadhyabhi saha - alongwith vasini devatas
The above referred eight devatas of which vasini is the first and foremost ones. There are also eight vidya yogini devatas referred below:-

Vidya yogini
Recakaa yogini
Mocikaa yogini
Amrita yogini
Deepikaa yogini
Jnaana yogini
Aapyaayani yogini
Vyaapini yogini
Medhaa yogini
Vyomaroopaa yogini
Sidhdharoopaa yogini
Lakshmi yogini

Vidya yogini[12]and vaagdevataas[8] together are called as vimsati kala.
Tantrasaastra says like this:-

One who propitiates the suddhaspatika varna vaag -devatas and vidya-yoginis posited at the twenty corners of the two dasaara dwayaas of the sri-cakra become mahaakavi.

This is a method of pooja-krama in the sricakra-pooja bhoo-prasthara.
Eight vaag devataas represent the eight groups of the sabda-brahma.sabda-brahma is devi swarupa.
There are four branches of roopa-bheda for the sabda-brahma called as

Paraa - sookshma tama
Pasyanti - sookshma tara
Madhyama - sookshma
Vaikhari - sthoola

Of these, the sabdabrahmaroopa expressed as the letters/ words/ sentences is called as vaikhari.

In this vaikhariroopa, devi’s body is matruka-varnamaya.

Vaagdevataas represent the body of the matrukaatmikaa devi.

Akaaraadi swara form the first varga – letters a- aha
The chetana required for the expression of the other varga are available from this varga only.

The adidevata of this akaaraadi varga is called vasini, which is the first and foremost amongst vaag devataas.

Ka to nga form the second group of letters.
Ca to nja form the third group of letters.
Ta[tatkal] to na[money] form the fourth group of letters.
Ta[vikata] to na[gurunanak] form the fifth group of letters.
Pa to ma form the sixth group of letters.
Ya,ra,la,va form the seventh group of letters.
Sa[sasi],sha,sa[sanskrit],ha,ksha form the eight group of letters.

Yogasaastra [kailasa-prasthara method]gives the method of worshipping the goddess as the matrukavarna rupini called lalitambika as formed of –

1. vaag devatas [8]
2. vidya yoginis [12]
3. adhishtaana devata [4] of gandha,rasa, rupa and sparsa called by the respective names – gandhaakarshini, rasaakarshini, rupakarshini and sparakarshini. [method - 2]
4. The four adhishthaana devata are located in the four gates of the four dwaraas.

The sloka refers like this :-

Matrukaam vasineeyuktaam
yogineebhihi samanwitaam
samsmaret tripuraambikaam.
Refer Sreesookta which is given below:-

Gandhadwaraam duraadharshaam nityapushtaam kareeshineem
Eeswareem sarvabhootaanaam taamihopahwahe sriyam

Yet another method is given below :-
In bindu and trikona – propitiate the four devatas –
Vasini, kameswari, modini and vimala;
In eight-angle, inner ten-angle, outer ten-angle, and fourteen-angle – propitiate the devatas –
This is to be done along with the bhuvaneswari jaganmata. [method - 3]

twaam - you
janani - Oh!goddess Supreme
sancintayati - thinks or imagines
yah - whoever
Sa - he
kartaa - creator
kaavyaanaam - divine poems
bhavati - become
mahataam - great people
bhangirucibhi - shines as the divine poems
Vacobhi: - by words
vaagdevi - saraswati the goddess of words
vadana kamala - lotus face of
moda madurai - sweet as the parimalam

Oh! Supreme Goddess!
One who propitiates you as surrounded and being propitiated by the vasini-vaag devatas [who are the creator of the words and having the brilliance of the broken candra-kaanta stone], he becomes the kaavya karta of the divine poems of sweet words [as if coming from the mouth of Goddess saraswati devi] {like the valmiki,vedavyaasa, kaalidaasa etc.}
The different cakras in the sree-cakra are given below:-
1. Sarvaanandamaya [innermost - bindu]
2. Sarva-siddhiprada
[triangle outside the innermost bindu]
3. sarva-roga-hara
[eight angle outside the triangle and bindu]
4. sarva-rakshaa-kara
[antardasaara cakra -outside the bindu, triangle and eight angle]
5. Sarvaartha-saadhaka
[bahirdasaara cakra – outside the bindu,triangle, eight and inner angle]
6. Sarva-sowbhagya-daayaka
[fourteen angle outside the bindu, triangle, eight angle, two dasaaraas]
7. Sarva-samkshobhana
[8 petalled lotus]
8. Sarva-aasaa-paripooraka
[16 petalled lotus]
9. trailokya-mohana
[between the gopura and bhoopura]

we will have a detailed study of the various 9 sub-cakras in the sree-cakra and the details of the devatas residing therein later, which is a must for the completion of the study of the Soundarya-Lahari.

We see that the great rishis or mahatmas act at different levels according to the requirement of the human mankind, like Mata Amritaanandamayi devi, Sai Baba, Guruji {sri Sri} {Jesus, Raama Krishna and so many others in earlier days} who act at different levels at different times. These mahatmas can work at different times according to the needs of the devotees and change their levels as and when required. It is beyond the reach of our normal intellect to find out the secret or truth about this.
For example, at the first and most sacred level is sarvaanandamaya, at which the rishi may give unbounded awareness to a devotee who is fully surrendered by mind and heart to the guru, on whom he has full faith.
At the second level, the guru may bestow the blessings on the devotee to get sarva siddhi, what all the pure satwik devotee wants.
At the third level, sarva roga hara, the rishi may remove simply by touch, the diseases like cancer etc which could not have been removed for a long period of time.
At the fourth level, sarvarakshaakara, the rishi will protect the devotee, irrespective of where the devotee is, bestowing him full kataksha.
At the fifth level, sarvaarthasaadhaka, the rishi will give boon to the saadhaka devotee to get whatever artha he wants.
At the sixth level, sarvasowbhagyadaayaka, the guru will shower his blessings on the devotee so that he gets all the sowbhagya beyond what he wants.
At the seventh level, the rishi will give boon to the devotee so that whatever vigna the devotee faces will be turned down to ashes thereby giving easy success to the devotee.
At the eight level, sarva aasaa paripooraka, the guru will bless the devotee so as to enable him to complete all his satwik desires.
At the last but least the ninth level, trailokya mohana, the guru will give the capacity to the devotee which will make the devotee to the level of attracting the three worlds.
For example, when you recall your memory about Jesus, Krishna etc, you get the idea of the sarva roga hara.
Perhaps you may recall your memory about some avadhootaas whose behaviour seem to be strange; but if you understand the various levels of the cakras at which they act- the doubt can be clarified; some avadhootaas act from the sarvasamkshobhana cakra – they destroy evil people coming near them with wrong intentions.
The great rishis or mahatmas can act at different levels bestowing the devotees the requisite benefits according to their needs. They can at any time switch over from any level to any other level. They even can make a devotee enter into any level by blessing them as referred in the yoga vaasishtha –
Vasishtha tells Raama like this :-
“Oh! Raama!
Sat Guru is one who by dharshan, sparshan, upadesa words instill the confidence and courage to do good [only] to the world and themselves by kaarunya, instill the godly power given above in the heart of the devotee and make it expressed according to the need of the situation for the good of the lower level devotees all around the world.”
The subject is vast and vicious and require deep study and keeping in mind, the fact that the upanishadik words –
Brahma satyam, jagan mithya is not to be forgotten.
This may help one to get out of the maaya cakra very easily with the blessings of the goddess or guru –
Iswaro gururaatmeti.
There is a proverb –
‘You get the good result of the sri-cakra pooja simply by the darshan of the sricakra which is equivalent to the performance of hundreds of mahaa yajnaas’.
Our body is containing the sri-cakra in micro [pinda] form.
The world is containing Sri-Cakra in macro [anda] form.
The aura which is very divine and possessing tremendous powers is produced where Sri-Cakra pooja is being performed for a continuously long period of time or where Lalita Sahasra Nama is being chanted with Omkar for thousand naamaas – this is being taken by photography today.
This will definitely do good for the welfare of the world.

Soundarya Lahari Sloka -16

Soundarya Lahari Sloka -16
[Arunaamoorthy, Vedaagamajnaanam]

Kaveendraanaam cetah kamalavana baalaataparucim
Bhajante ye santah kadicit arunaameva bhavateem
Virincihpreyasyaat tarunatara sringaaralaharee
Gabheeraabhirvaagbhir vidadatisataam ranjanamameem

Kaveendraanaam - of the poets’
cetah - chitta
kamalavana - for the forest of lotus
baala aataparucim - shining with brilliance of the rising sun
Bhajante - worship
ye santah - those satwic great devotees
kadicit - some
arunaameva - the goddess called as aruna
bhavateem - you
Virincihpreyasyaa: - of the goddess saraswati who is the partner of creator brahma
Tarunatara - of the most beautiful sringaaralaharee - of the sringaarapravaaha
Gabheeraabhi: -
Vaagbhi: Vidadati - praise with divine words
sataam ranjanam - happiness of the good people
amee - these good people

Oh! Goddess Supreme! Oh! Parameswari!
You are known as ‘Aruna’ the reddish coloured Goddess, [indicating full of activity]; you are the baalasooryakaanti, which is the lotus bouquet, posited in the mind or heart of the great devotee-poets; whomsoever worships you, you expand the awareness of the devotees to the original unbounded state of awareness, [which is beyond time, space and objects]; you expand the heart of the great devotee poets, just as the baala soorya kirana expands the group of lotus flowers; [expand here means that goddess gives them the capacity to write devotional poems in praise of gods which will attract many other devotees who want to get liberated and show them a way out. The intellectual conviction of these devotees will become clear day by day and they will reach back the state of liberation. There are plenty of examples we know – some are
Muthuswami deekshithar
Swaati tirunaal
Appayya deekshitar
Naraayana bhattatiri
John Milton
[john Milton says –
how far that little candle throws its beams, so shines a good deed in a naughty world]
William wordsworth
[daffodils is one best example to prove]
lord Tennyson
[about whom all other poets in the world say that he has the strength of ten – ten nison]

Of course, there is no question of reaching the state of liberation; only thing is we are not aware of it – but aware of the duality of the world or the delusion of maaya. Devotees of goddess supreme will get out of the maaya-fold just as the sun becomes clear on the cloud getting off.
Amma –Sadguru mata amritaanandamayi devi used to say –
During sleep, you are having bodha or consciousness, but not aware of it; now during jaagrat and dream states, you are aware but not not conscious about.
Be aware and conscious – this is possible only in waking state.

Amma says in a song like this –

Theerthangalil kulikkenda
Ghoraghoram tapam cheytidenda
Ammayil maanasam chemme unarthichhu
Dhanyamai theerkkuvin janmam
Dhanyamai theerkkuvin janmam
Kaarunya peeyoosha dhaamam
amma kaanappedunnatma satyam
Jnanenna bhaavam vedinjaatma samtripti
Nedunnavar kaanmu satyam
Nedunnavar kaanmu satyam

You need not go to ganges or haridwar or rameswaram paying money and struggling to get liberation; you need not spend a pie even; you need not change your mode of living by the least minimum; but you correct your wrong knowledge of delusion and get the knowledge of the consciousness which is ever there always unbounded.
The great kavi of the article or prakarana called advaita makaranda [the honey of advaita, once you start tasting, it will remain for ever in blissful state, your vaasanaas will get off quickly]says –

Aham asmi sadaa bhaami
kadaacit naaham apriyaha
Brahmaivaaham ata siddham
Sad chit aananda lakshanam

I am; always I am there; I am self luminous and illuminating the whole world of beings; I am ever dear to me, than anythingelse; I am of the state of consciousness, bliss, and aananda.
Refer vaamakeswara tantra –
Which refers like this –

Arunaakhyam bhagavatheem arunaabhaam vicintayet
Paasaankusadharaam deveem dhaanurbhaanadharaam sivaam
Varadabhayahastaam ca pustakaakshasraganwitaam
Ashtabaahum trinayanaa khelanteemamritamambudhau

Refer advaita makaranda – the sloka –

Mayiyevodeti chit vyomni
Jagat gandharva pattanam
Athoham na katham brahma
Sarvanjam sarva kaaranam

The Goddess enters the heart of the devotee and remain there as full unbounded awareness and makes the devotee feel the presence of it without any effort just by meek surrender mentally in any situation.
Also refer the bhagavad gita chapter 2 the sloka –

Yaavaanaartha udapaane sarvathaha samplutodake
Taavaan sarveshu vedeshu braahmanasya vijaanata

The happiness you derive out the bliss of the aananda is just like an everflowing reservoir in full bloom, whereas whatever happiness you get from this worldly objects is just like that of the water you get from a small pond.

The devotee gets the sabha ranjana[divine] capacity, which will enable another devotee who comes across him to get out of the ignorance.
In this sloka the method of worshipping goddess in the aruna red colour form in the heart with eight hands – wearing paasa[rope], ankusa, sugarcane arrow, the flower bows, book and spatika garland, and the two hands depicting abhaya and vara mudra.
The goddess is having three eyes – the normal two eyes and the third one called inner eye of consciousness which opens the door of consciousness removing the dirt of kaama, krodha, lobha, moha, mada ana maatsarya of the devotee.
One song of amma goes like this in tamil –

Munnaalil yennenna paapankal cheyteno
Mukkanni yenai kaakka ododi varuvaye
Un vaasal tedi vanten karpagame
Yen vaasal naadi vantiduvaayamma
Yen vaasal naadi vantiduvaayamma

The goddess’s flow of kataaksha unaffected by any stint of sorrow or unhappiness is available for the devotee which is shown best by an example given below of kaalidaasa.

Once in the kingdom of bhojaraja, who was a great king who gave due respect to the divinity, was conducting a open session; bhojaraja told that he will tell the first line of a poem and any poet can try to fill in the second line of the poem suitably and get rewards.
The first line is =
Kusume kusumotpattihi srooyate na ca drisyate
Meaning that in the flower, its utpatti is heard and not seen.
The king asked the poets present in the kingdom to fill up the second line –
All tried except kaalidas and miserably failed in the attempt;
Kaalidaasa came near a daasi present in the sabha and smilingly told like this –

Bale tava mukhaamboje
Drishtam indeevaradwayam

Oh! Girl! In your lotus face, two neelotpala [eyes]are seen.

Hearing this, the king and other devoted people got the glimpse of happiness of aananda and were surprised, at the poetic capacity of kaalidasa.
God’s grace gives such an unstinted capacity to bestow happiness to other devoid of sorrow.

Soundarya Lahari Sloka -15

Soundarya Lahari Sloka -15
[The Satwa Form of Goddess, Poetic Nature and Fame]

Sarajjyotsnaasuddhaam sasiyuta jadaajoodamakutaam
Vara traasa traana spatika ghutikaa pustakakaraam
Sakrinnatwaa natwaa kathamiva sataam sannidadhate
Madhukseeeradraakshaa madhurimadhureenaa phanitayah

Madhukseeeradraakshaa - honey,milk,grapes
madhurimadhureenaa - carrying the sweetness of
Sarajjyotsnaasuddhaam - pure like the sarat ritu candra
In the sarad ritu, which is following the rainy season, when the clouds are all off, and the sky becomes extremely clear, when the clear moon’s light will fall on the mother-earth, thereby makes the earth cool. This is for a meditator to have the saguna roopa of the goddess.
sasiyuta jadaajoodamakutaam
- wearing the kireeta and jataajoota decorated with the moon
since, the goddess has makuta wearing candra, this is an indication of the goddess supreme para-sakti only in saguna form. This is the shape of the aadi-mahaa-saraswati.
Brahma’s wife saraswati has emerged from this only later.
This is referred in the rahasya-traya of the devi bhaagavatam like this –
The goddess aadi sakti made three forms to appear for the devotees to see and worship in the beginning –
Then she brought two forms from each of the above as below:-
Brahma and laksmi having red color appeared from the mahaalakshmi.
Vishnu and parvati having blue color appeared from mahasaraswati.
Siva and saraswati having white color appeared from mahakaali.
There is a famous picture available in some devotional book shops in Madras which gives the deities – eight in number totally; all other deities are sub-deities under any one of these eight.the eight include brahma, Vishnu, iswara, parvati, saraswati, lakshmi, [sadasiva-part of supreme goddess], and two children of sada-siva family namely., Lord Ganapathy and Lord Subrahmanya.

Vara traasa traana spatika ghutikaa pustakakaraam
- possessing four hands wearing varadamudra, abhayamudra, spatika-japamaala, and book
by doing japa, one can see me in divine form, and by my kataaksha one can attain all the four purushaarthaas- dharma, artha, kaama and moksha, as per one’s wish.
Gita says –
Ye yatha maam prapadyante taam stathaiva bhajaamyaham.
This is the indication of the four things on the hands of the devi.

on the right top hand – akshamaala
on the left top hand - pustaka [book]- represents the sabdaprapanca of the artha prapanca, represent the different saastraas and the darsanaas.
on right bottom hand – varadamudra – gives materials sought – [vaancitaarthapradaayini]
on the left bottom hand – abhayamudra,[removes fear]

one who prays goddess in the above said saroopa, just for one day, one time, gets the word power of honey, milk and draakshaa and get out of fear.
For one who prays goddess daily in this divine form will become a great poet, with mysterious word power, and become a jnaani.

This method is called kriyaasaktidhyana of goddess to be followed by a devotee.

Sakrinnatwaa - having bowed just once
twaa - you
kathamiva - how
sataam - for great people
na sannidadhate - not reaching the abode
phanitayah - words

Oh! Goddess supreme! Who is pure like the sarat ritu candra carrying the sweetness of honey, who is wearing the kireeta and jataajoota decorated with the divine moon, possessed of four hands wearing varamudra, abhayamurdra, spatikajapmaala and pustaka – how is it possible for those who bow to you once, not to reach your sacred divine abode, thereby achieving sweet word power which carry honey, milk and grape?
This sloka describes the vaagbhavakoota, [which is the first part of the pancadasa []15 letter], akshareemantra] satwaguna of the Goddess, which is to be meditated upon for a devotee who follows saroopa-dhyaana.

This sloka refers the method of praying the goddess almighty for getting materials, power, especially, word power. This sloka and the next three slokas together form the method of worship of goddess called saaraswataprayoga.

Kaanci aacaarya says often –
“in saraswati ashtotaarasata naama, there is the sloka brahma-vishnu-sivaatmikaayai a”;
“in lakshmi ashtotaarasata naama, there is the sloka -vishnu-brahma-sivaatmikaayai a”;
“in parvati ashtotaarasata naama, there is the sloka siva-vishnu-brahmaatmikaayai a”;
ambaal – devi herself appears as
srishtikartri brahmarupi
goptri govindarupini
samhaarini rudrarupa
tirodaanakari iswari
sadaasiva anugrahadaa

Soundarya lahari –sloka14

Soundarya lahari –sloka14
The rays of the aadhaara cakra and beyond
[poverty, roga nivritti]

kshitau shatpancaasat-dwisamadhika-pancaasa-dudake
hutase dwaashashti-scaturadhika-pancaasa-danile
divi dwi:shattrimsat manasi ca catu:shashtiriti ye
mayookhaa;-stesha-mapyupari tava paadaambuja-yugam

kshitau - bhoomi-tatwa in moolaadhara cakra
shatpancaasat - fifty six
dwisamadhika pancaasat - fifty two
udake - in manipooraka cakra - jalatatwa
hutase - in agni-tatwa swadhisthana cakra
dwaashashti - sixty two
caturadhika-pancaasad - fifty four
anile - in vayu-tatwa anaahata cakra
divi - in aakaasa-tatwa visuddhi cakra
dwi:shattrimsat - seventy two
manasi ca - in the manas-tatwa aajnaacakra
catu:shashti - sixty four
iti - thus
ye - these
mayookhaa - rays
tesham api - for them
upari - above
tava - your
paadaambuja-yugam - your sacred lotus feet [abode shines thereforth]

Oh! Goddess Supreme! Your Divine Lotus Feet is above the rays or kiranas posited in the different aadhara cakra.
[fifty six in moolaadhara-cakra bhoomi-tatwa, fifty two in the manipooraka-cakra jala-tatwa, sixty two in the swaadhisthana-cakra agni-tatwa, fifty four in the anaahata-cakra vayu-tatwa, seventy two in the visuddhi-cakra aakaasa-tatwa, sixty four in the aajnaa-cakra manas-tatwa].
The six aadhaara cakra are bonded by the kaala cakra of time, space and objects, whereas the Goddess Supreme or Pure Consciousness is beyond the hold of the kaala cakra.
Moolaadhara represent the 55 days Vasanta rithu;
Manipooraka represent the 52 days Greeshma rithu;
Swadhisthaana represent 62 days Varsha rithu;
Anaahata represent 54 days Sarad rithu;
Visuddhi represent 72 days Hemanta rithu;
Aajnaa represent 64 days Sisira rithu.
With reference to Brahmaanda they are called as rithus; With reference to the pindaanda, they are called as rays or kiranaas.
Agni kanda contains 108 rays;
the Soorya kanda contains 116 kiranaas; and the
candra kanda contains 136 kiranaas.
The total number of rays is 360 which refers to the number of days in a year. The abode of Devi or Goddess is above these rays of surya, candra and agni kanda.
For a person who has the kundalini fully awoke, the place, time and objects do not have any binding as referred in the Khata Upanishad [II-ii-15]:-

Na tatra suryo bhaati; na candra taarakam;
nemaa vidyuto bhaanti; kutoyamagnihi;
Tameva bhaantam anubhaati sarvam;
tasya bhaasaa sarvam idam vibhaati.

There the Sun does not shine, neither do the moon and the stars; nor do these flashes of lightning shine. How can this fire, then? He shining, all these shine; through his luster, all these are variously illumined.

Agni-sthaana is brahma granthi;
Surya-sthaana is Vishnu-granthi;
Candra-sthaana is rudra-granthi.

In moolaadhra and swadhisthaana agni shines;
in manipooraka and anaahata surya shines;
in visudhdhi and aajnaa candra shines.

The kiranaa or rays are to be meditated upon as per the principle below:-

24 tatwaas + kalai + prakriti + purusha + mahat = 28; each is there for siva and sakti and hence total number of rays is 2 x 28 = 56.
Five pancabhootaas + 10 indriyaas [5 karma plus 5 jnaana] + the job of these = 10 + mind = 26; multiply by two for sakti and siva; total is 52.
The above two together 56 + 52 form 108. [agni kanda]
5 bhootaas + 5 tanmaatraas + 10 indriyaas + 10 jobs of these indriyaas + mind = 31; for siva and sakti – multiply by two and equal to 62.
Bhoomi tatwa minus mahat – 27- multiply by two we get 54.
The above two together form 62+ 54 = 116. [surya kanda]
Thirty six tatwaas – for siva and sakti each form 72; 36 minus the last four = 32 - double 64;
The above two together form 72 + 64 = 136. [soma kanda]

Soundarya lahari –sloka13

Soundarya lahari –sloka13
Kadaikkan kripai – the grace of the angular vision of goddess’s eyes
[kaama jayam]

naram varsheeyaamsam nayanavirasam narmasujadam
tavaapaangaaloke patitam anudhaavanti satasa:
galadweneebandhaa: kucakalasavistrasta sicayaa:
hataat trutyat kaancyo vigalita dukoolaa yuvataya:

naram - the man
varsheeyaamsam - even if very old
nayanavirasam - even if ugly to look at
narmasu - in worldly pleasures
jadam - not interested
tava - your
apaangaaloke - in the angular, divine, graceful, look
patitam - one who has fallen in
anudhaavanti - follow
satasa: - hundreds of women
galadweneebandhaa: - their hairs unwound
kuca-kalasa-vistrasta sicayaa: - with the dress on the breasts unwound
hataat trutyat kaancya: - the odhyana unwound by their temperaments,
vigalita dukoolaa - dresses unwound
yuvataya: - young women/girls

Oh! Goddess Supreme! hundreds of women [young women/girls] with their hairs unwound, with the dress on the breasts unwound, with the odhyana unwound by their temperaments, with their dresses unwound, follow the man who is worshipping Goddess Para - Sakti, even if he is very old, even if ugly to look at, or even if he is not interested in worldly pleasures.

Refer Bhagavad Gita – chapter 10-34 which says –

Yuvataya: keerti: sreer-vaakca naareenaam smritir – medhaa dhriti kshamaa.
Among women, I am keerti – wealth – vag devata saraswati – memory power – intellectual power – intellectual conviction – patience – and such divine powers am I.
Whoever gets the kataaksha of devi, he becomes the possessor of kameswaraamsa and hence even divine girls like Menaka, Urvasi, Tillottama, Rampa [deva-stree], get attracted to such a person. All divine powers connected with girls come in search of him, instead of his searching for such powers.

In this context, refer another sloka of Bhagavad Gita - chapter 2 sloka – 70 – which says –
Aapooryamanam acalapratishtam
samudramaapa: pravisanti yadwat
Tadwat kamaa yam pravisanti sarve
Sa saantimaapnoti na kaamakaamee

As the waters of different rivers enter the ocean, which though full on all sides remains undisturbed, likewise, he, in whom, all enjoyments merge themselves attains peace; not he who hankers after such enjoyments.

Sivaanandalahari – 46 says like this:-
Nityam bhakti-vadhooganaisca rahasi swecchaa vihaaram kuru.
Amongst the group of women of bhakti, you play secretly and as you like; Oh! God Sadaasiva!
Refer in this context also - Sivaanandalahari – 64 says like this:-
Dhrishtwaa mukti vadhoos-tanoti nibhritaaslesham bhavaaneepate yaccetas-tava-paadapadma-bhajanam tasyeha kim durlabham

Oh! God! Parameswara, the husband of Goddess supreme!
On seeing your bhakta, the girl who is mukti, embraces him in full swing; what is there which he cannot get in this world?

Goddess holds in her hands the sugarcane bow and the flower bows for enabling us to overcome the passions, and thereby become dispassionate but become compassionate –
Passionate – you are attached to some few whom you like;
Compassionate – show passion for all including the animals, plants, insects etc.
The great mooka-kavi says that if we get this kripa-kataksha of Goddess, we get the drishti referred here, so that we are dispassionate towards any specific one, but compassionate to all.
The most important point is that, if one gets the kripa-kataksha of Goddess, one will get out from the clutches of the kaama-crocodile, in any situation.

Kadaikkan kripai – the grace of the angular vision of goddess’s eyes

[kaama jayam]

naram varsheeyaamsam nayanavirasam narmasujadam
tavaapaangaaloke patitam anudhaavanti satasa:
galadweneebandhaa: kucakalasavistrasta sicayaa:
hataat trutyat kaancyo vigalita dukoolaa yuvataya:

naram - the man
varsheeyaamsam - even if very old
nayanavirasam - even if ugly to look at
narmasu - in worldly pleasures
jadam - not interested
tava - your
apaangaaloke - in the angular, divine, graceful, look
patitam - one who has fallen in
anudhaavanti - follow
satasa: - hundreds of women
galadweneebandhaa: - their hairs unwound
kuca-kalasa-vistrasta sicayaa: - with the dress on the breasts unwound
hataat trutyat kaancya: - the odhyana unwound by their temperaments,
vigalita dukoolaa - dresses unwound
yuvataya: - young women/girls

Oh! Goddess Supreme! hundreds of women [young women/girls] with their hairs unwound, with the dress on the breasts unwound, with the odhyana unwound by their temperaments, with their dresses unwound, follow the man who is worshipping Goddess Para - Sakti, even if he is very old, even if ugly to look at, or even if he is not interested in worldly pleasures.

Refer Bhagavad Gita – chapter 10-34 which says –

Yuvataya: keerti: sreer-vaakca naareenaam smritir – medhaa dhriti kshamaa.
Among women, I am keerti – wealth – vag devata saraswati – memory power – intellectual power – intellectual conviction – patience – and such divine powers am I.
Whoever gets the kataaksha of devi, he becomes the possessor of kameswaraamsa and hence even divine girls like Menaka, Urvasi, Tillottama, Rampa [deva-stree], get attracted to such a person. All divine powers connected with girls come in search of him, instead of his searching for such powers.

In this context, refer another sloka of Bhagavad Gita - chapter 2 sloka – 70 – which says –
Aapooryamanam acalapratishtam
samudramaapa: pravisanti yadwat
Tadwat kamaa yam pravisanti sarve
Sa saantimaapnoti na kaamakaamee

As the waters of different rivers enter the ocean, which though full on all sides remains undisturbed, likewise, he, in whom, all enjoyments merge themselves attains peace; not he who hankers after such enjoyments.

Sivaanandalahari – 46 says like this:-
Nityam bhakti-vadhooganaisca rahasi swecchaa vihaaram kuru.
Amongst the group of women of bhakti, you play secretly and as you like; Oh! God Sadaasiva!
Refer in this context also - Sivaanandalahari – 64 says like this:-
Dhrishtwaa mukti vadhoos-tanoti nibhritaaslesham bhavaaneepate yaccetas-tava-paadapadma-bhajanam tasyeha kim durlabham

Oh! God! Parameswara, the husband of Goddess supreme!
On seeing your bhakta, the girl who is mukti, embraces him in full swing; what is there which he cannot get in this world?

Goddess holds in her hands the sugarcane bow and the flower bows for enabling us to overcome the passions, and thereby become dispassionate but become compassionate –
Passionate – you are attached to some few whom you like;
Compassionate – show passion for all including the animals, plants, insects etc.
The great mooka-kavi says that if we get this kripa-kataksha of Goddess, we get the drishti referred here, so that we are dispassionate towards any specific one, but compassionate to all.
The most important point is that, if one gets the kripa-kataksha of Goddess, one will get out from the clutches of the kaama-crocodile, in any situation.

Soundarya lahari –sloka12

Soundarya lahari –sloka12
Uncomparable beauty of Goddess - Supreme
[Siva Saayujyam, a dumb person to speak]

Twadeeyam soundaryam tuhinagirikanye tulayitum
Kaveendraa: kalpante kathamapi virinci-prabhrutaya:
Yadaalokaustukyaa-damaralalana yaanti manasaa
Tapobhi rdushpraapaamapi girisa – saayujya – padaveem

Twadeeyam - your
soundaryam - beauty
tuhinagirikanye - the daughter of himavaan
tulayitum - to compare
Kaveendraa: - the great poets
kalpante - try to imagine – but not able to do so
kathamapi - somehow or other
virinci-prabhrutaya: - even the great gods saraswativallabha brahma etc
Yad aaloka austukyaa-d - decided to enjoy that beauty
amaralalana - even the deva-women wanted to see that beauty with the eye of Lord Paramasiva
yaanti - get
manasaa - by mind
Tapobhi: - by penance
Dush-praapaam api - even though impossible, but still
girisa – saayujya – padaveem - the abode of Parama Siva Saayujya [the Pure Consciousness]
Oh! Goddess Supreme! The Divine Daughter of Himavaan!

The great poets - the great gods including saraswativallabha brahma etc
try to imagine [but not able to do so] and to compare your beauty with anything and everything in the world; even the deva-women like Rampa, Urvasi, Tilottama, Menaka wanted to see that beauty with the eye of Lord Paramasiva; they decided to enjoy that beauty though impossible, but still try to do it by getting the mind purified by penance.
Since, it is possible to enjoy the beauty of Goddess, only with the eyes of Lord Parama –Siva, the divine women try to get that eye by prayers to Lord Paramasiva, to bless them with His eyes for enjoying the beauty of Goddess, and thereby get the saayujya position.
One can ask the Gods, by praying to bestow any one of the following four qualifications:-
Saarupya mukti (that mukthi in which a devotee gets the form of the Goddess), Saameepya mukti (here the devotee stays nearby with the Goddess), Saalokya mukti (here the devotee lives in the land where Goddess lives) and Saayujya mukti (this is real mukti where the devotee merges into the Goddess)
Refer in this context, the sloka in Lalita Sahasra Nama –
Om mahaa laavanya sevadhaye nama:

Soundarya lahari –sloka11

Soundarya lahari –sloka11
Sri cakra varnanai
[Sad santaanam, janma saaphalya]

Caturbhi: sreekanthai: sivayuvatib: pancabhirabhi
Prabhinnabhi: sambhornavabhirabhi moolaprakritibhi:
Tri-rekaabhi: saardham tava saranakona: parinataa:

Caturbhi: - four
sreekanthai: - by sivacakraas
sivayuvatibhi: - by sakticakraas
pancabhi - five
Prabhinnabhi: - different from
Sambho: - sivacakraas
Navabhi: - nine
api moolaprakritibhi: - with the moolatatwas which are the reasons for the pancaboothaprapanca
Catuscatwaarimsad - remains as forty four
vasudala- - eight [petalled] dala
kalasra- - sixteen [petalled] dala
trivalaya - three rounds
Tri-rekaabhi: - three lines
saardham - mixing
tava - your
saranakona: - the konaas of the sacred abode of SriCakra
parinataa - ending

Oh! Almighty Goddess!

The Sacred-Konaas of your Sacred abode of Sri-Cakra with four siva-cakraas and five sakti-cakraas [different from sivacakraas] there by forming nine cakraas, and also consisting of eight [petals] dala, sixteen [petals] dala, three rounds, three lines, remains totally as forty four, depicting the moolatatwas, are the reasons for the pancabootha-prapanca.

Sri-Cakra is the Sacred Yantra shape of the Goddess Almighty Paraa- Sakti.
This is being described in this sloka-11.
Srikanthai: -
srinaati hitasteeti sree: visham kanthe yasya asau srikantaha: hara: te konaa api srikantaa:
sri means – one endowed with the quality of killing [the negative qualities] and thereby showing one’s own self to the devotee. Sreekantha is one who had this poison in his kantha to save the devotees; the konaas of paramasiva are also called srikantha:
Sivayuvatibhi: -
this term refers to Goddess Para –Sakti, and so too sakti konaas also.
There are four siva cakraas and five sakti cakraas.

Trikona-mashtakonamca dasakonatwam tatha
Caturdasaarancaitaani sakti-cakraani panca ca
Binduc-saashtadalam padmam padmam shodasa-patrakam
Caturasramca catwaari siva-cakraanyanukramaat

Triangle, eight kona, 2 numbers of ten kona, fourteen kona – these are the five siva-cakraas.
Bindu, eight-petalled lotus, sixteen-petalled lotus, four corners – these are the four sakti - cakraas.

Sri - Cakra is of nine konaas – the five ones which face downwards are Siva - Cakraas and the four ones which face upwards are Sakti - Cakraas.
Thus says Varivasyaa rahasya – [2-42].
There are two methods followed by devotees of Sakti.
In the one which follow Samayaacaara method of Srishti karma cakra, the triangle is facing up. In the one which follow kaulaacaara method of Samhaara karma cakra, the triangle is facing down.
The nine cakraas are called moola-prakriti or yoni as they indicate the tatwas which are the fundamental moola kaarana for the pinda [the micro – vyashti - body] and anda [the macro – samashti - world].
Case – 1:
In the case of the vyashti – pinda – body :-
Majja, sukla, praana, and jiva represent the four sakti cakraas forming the siva-amsa.
Twak [skin], asruk[blood], maamsa[flesh], medha [physical brain], asti [bone] - these five form the siva cakraas – sakti amsa.
Case – 2:
In the case of the samashti – anda – world :-
Maaya, Suddha-Vidya, Maheswara, and Sadasiva represent the four sakti cakraas forming the Siva-amsa.
Pritwi [earth], appu [water], teyu [fire], vaayu [air], aakaasa [ether] - these five form the siva cakraas – Sakti amsa.
Fourty four konaas:-
14 + 10 + 10 + 8 + 1 = 43.
The Bindu, which contains in itself the Siva-cakraas, is the 44th one.
The Goddess is referred by the words – Bindu mandala vaasini, in Lalitaa Sahasra Naama.
Vasudala: astavasu are eight in number, hence the name.
Kalasra: the kala are sixteen; hence the name.

Soundarya lahari –sloka10

Soundarya lahari –sloka10
Prapancam sincantee punarapi rasaamnaaya-mahasah
Avaapya swaam bhoomim bhujaganibha-madhyushta-valayam
Swamaatmaanam kritwaa swapishi kulakunde kuharini

Sudhaa-dhaara-asaaraih - by the flow of amritadhaaraa
Carana-yugala-antar-vigalitaih- flowing from [between] the two Divine Lotus Feet
prapancam - the naadi in the body formed of pancabhoota
sincantee - making wet [do abhisheka]
punarapi - again
rasa-amnaaya-mahasah - from the candramandala which showers amrita kirana
Avaapya - on reaching
Swaam - your
bhoomim - natural location - moolaadhara
bhujaganibham - like a snake
adhyushta-valayam - in the shape of a kundala
Swam - your
aatmaanam - shape
kritwaa - by making
swapishi - sleep
kulakunde - in the moolaadhara kunda
kuharini - possessing a very small hole

Oh! Goddess Supreme! the flow of amritadhaaraa flowing from [between] the two Divine Lotus Feet, you do abhisheka of all the naadis in the body, formed of pancabhoota; and from the candramandala which showers amrita kirana, you start your journey back to your natural, original location, the moolaadhara and assume the shape of a serpent in the form of a kundala remaining there, in the moolaadhara kunda which has a very small hole.

The sloka 9 referred the aarohana of kundalini sakti. This sloka -10 refers to avarohana of kundalini sakti. By remaining with Lord Sada siva in the sahasraara, making thereby the flow of aananda – bliss through the whole body and flowing through all the naadis of the body, Goddess reaches her original abode moolaadhara.

Kulakunda – ‘ku’ represent prithwi-tatwa. Since it gets laya at moolaadhara, moolaadhara cakra is called kula kunda. In the centre of that, there is a small root similar to that of a lotus; in the center of that there is a small hole, in which the kundalini sakti is sleeping occupying the shape of a serpent with three circled shape covered by an aura.

Sloka 9 refers to the six aadhaara cakras with kudalini sakti – aarohanam

But this sloka sloka - 10 refers to Kndalini Sakti – avarohanam.

Kundalini Sakti may get evoked; but may also get trapped with mystic powers at the different aadhaara cakras, getting locked up there with the divine powers.

In this case, only aarohana sakti is evoked but not avarohana, and hence, the final state is not reached, which happens to be our original, natural state – the pure consciousness.

That is why many among those who strive for liberation does not succeed, but get trapped in the mystic powers of maaya and remain there.-
just as we have already referred earlier the gita verse –

Daivee hyeshaa gunamayee mama maayaa duratyayaa
Maam eva ye prapadyante maayaam etaam taranti te.

‘ku’ represent prithwi tatwa; it gets laya in moolaadhara and hence moolaadhara is called kulakunda.
Aaroonam says like this –

Amritasya dhaaraa bahudhaa dhamaanam
Caranam no loke sudhitaam dadhaatu

Meaning –

Let the amritadhaara flowing from the lotus feet of the goddess, purify and cleanse our minds and give us the bhakti, so that we may remain always in our permanent state of happiness.

A devotee, by sitting in padmaasan, doing kumbaka praanaayaama and then do Sri Vidya Pooja by mentally remembering the Sri Vidyaa Beeja, gets Kundalini evoked; and then the Sakti flows from Moolaadhaara, goes upto Sahasraara and gives darshan to the devotee, according to his sankalpa.

Soundarya lahari –sloka - 9

Soundarya lahari –sloka - 9
[Aadhaara cakraas ]

Return of the one who has gone for Desaantara, Ashtaiswarya siddhi

Maheem moolaadhaare kamapi manipoore hutavaham
Sthitam swaadhishtaane hridi maruta-maakaasa-mupari
Manopi bhroomadhye sakalamapi bhitwaa kulapatham
Sahasraare padme saha rahasi patyaa viharase

Maheem - the bhootatwa – the earth
moolaadhaare - in moolaadhaara cakra – the secret part
kamapi - also the jalatatwa – the water
manipoore - in the manipooraka cakra – the navel
hutavaham - the agnitatwa – the fire
Sthitam - posited
swaadhishtaane - in the swadhishthaana cakra – between the navel and secret part
hridi - in the heart – in anaahata cakra
marutam - the vaayu tatwa – the air
aakaasam - aakaasa tatwa – the space or ether
upari - above – in visudhdhi cakra
Manopi - manastatwa – the mind
bhroomadhye - between the eyebrows – aajnaa cakra
sakalamapi kulapatham - thus covering all cakraas in sushumna
bhitwaa - intruding through
sahasraare padme - in the thousand petalled lotus in the head
rahasi - in the secret place
patyaa saha - along with your partner sadaasiva
viharase - you enjoy the bliss of aananda

Oh ! Goddess Supreme! in moolaadhaara cakra – the secret [private] part, you depict the bhoo-tatwa – the earth; in the manipooraka cakra – the navel, you depict the jala-tatwa – the water; in the swadhishthaana cakra – between the navel and secret part , you depict the agni-tatwa – the fire; in the heart – in anaahata cakra – you depict the vaayu-tatwa – the air; above that in the throat – the visudhdhi cakra – you depict the aakaasa-tatwa – the space or ether; between the eyebrows – in the aajnaa cakra, you depict the manah-tatwa – the mind; thus flowing through the various six cakraas in the sushumnaa naadi, you reach the thousand petalled lotus in the head called sahasraara cakra and remain their with your husband sadaasiva enjoying perfect bliss of aananda.

The above sloka describes the method of attaining samaadhi – called by the name – ‘shad-cakra vedanam’ or also called by the name ‘antaryaaga’, which involves the kundalini sakti starting from the moolaadhara cakra, flowing through the manipooraka, swaadhisthaana cakra, anaahata cakra, visudhdhi cakra, aajnaa cakra thereby reaching the sahasraara, and enjoying the bliss of samaadhi.
Moolaadhaara and swaadhishthaana together form ‘Agnikanda’.
Above this, there is a software granthi [knot] called ‘Brahma-granthi’.
[a person for whom the kundalini crosses this granthi, will possess enormous creative power – Brahma represent creative power]
Manipooraka and anaahata form together the ‘Surya kanda’.
Above this there is the software granthi called ‘Vishnu-granthi’.
[a person for whom the kundalini crosses this granthi, will possess enormous creative and maintaining power – Vishnu represent maintaining power]
Visudhdhi and aajnaa cakra form ‘Soma kanda’.
Above this there is the software granthi called ‘Rudra-granthi’.
[a person for whom the kundalini crosses this granthi, will possess enormous creative, maintaining and destructive power – Rudra represent destructive power]
The granthi represent the joining of the naadis [72000], the complications in the mind due to the vaasanaas flowing through these naadis due to poorva janma effects.
This sloka is similar to the slokas 99 to 104 in lalita-sahasra naama -

Moolaadhaaraika nilaya brahma-granthi vibhedini
Manipooraantaruditaa Vishnu-granthi vibhedini
Aajnaacakraantaraalasthaa rudra-ranthi vibhedini

The kundalini sakti [the paraa-sakti] who enters from the moolaadhaara cakra for a devotee on entering the manipooraka cakra gives darshan of the Goddess in the manipooraka, there, the devotee has to offer the various means of poojaas – like arghyam, paadyam to bhooshanam and bring the goddess to anaahata apply the poojas like dhoopa, taamboola and bring her to visudhdhi cakra and asking her to occupy her simhaasana seat there, then do pooja with the spatika mani called candra kalaa, bring her to ajnaa cakra then do the neeraajanam there, bring her to the the candramandala[near the sadaasiva] in the middle of the sahasraara cakra, asking both sadaasiva and goddess to be seated, then put the pardhaa, remain there alert waiting for goddess to return from there to the moolaadhaara cakra. This is called as antaryaaga or samayaacaara.
Kulapatham – called as raaja veethi or sushumnaa or kundalini. The kundalini sakti there is called as kulaangalanaa.
Moolaadhaara –
sarvaadhaaraa mahee yasmaat moolaadharayaa sthitaa
Tad abhaave tu dehasya paadah syaat udgamopi vaa

Since moolaadhaara is the first cakra and the basis of all tatwa, the name moolaadhaara is given. If this aadhaara is missing, the body will fall down or fly up.
Manipooraka – even though swaadhishthaana is next to moolaadhara, here manipooraka is referred after moolaadhaara and then only swaadhisthaana, since the order of the panca bhoota is earth, water, fire, air, space.

Soundarya Lahari Sloka -8 (Lalita Tripura Sundari)

In this context, it will helpful for us to study a picture available in some of our houses, of the deity called Lalita Tripura Sundari.

In this picture, you find the picture form of the goddess described above.
Lot and lots of principles are embedded in this, which will enable us to unfold our own divine part out into life and increase our output to the world, and to the society, and bestow us infinite happiness.

All the five gods are in the picture.

[Note -The picture is available in Giri Traders in Mylapore or in Nanganallur.]

Goddess is sitting in the lap of Sadasiva, who is seen lying on the cot or resting.

But in the picture, you see also some more gods/goddesses- who are they?

The three spouses of the Gods – brahma, Vishnu and Rudra viz.,
Saraswathy devi, Lakshmi devi and Parvati-devi are seen.

And two children are also seen in the picture – who are they?
Lord Vigneswar and Subrahmanya.

Let us come back to the meaning of the portion of the sloka – sudhasindhor madhye- in the middle of ocean of nectar or amrita.

Sudha means nectar or amrita which enables a devotee to get out of the janana-marana infinite loop, and also destroyer of ageing, disease, and decay.

This means, a devotee, if by upasana, able to lift his mind to this abode centre, he is no more affected by any of the bhava rogas. He gets self realization and enjoys the bliss of Pure consciousness. He will ever be helpful for all others in the world, since for him, no others, are there, or if at all available, all are his people only.

Manidweepa is the vaasagriha of devi – which implies that a devi bhakta will get all wealth, health and permanent happiness.
Devi bhakta can get purushaarthaas very easily.

This picture, we referred has below the picture, a Sricakra.

This Sricakra, has , in its centre, a bindu which is called sudhaasindu.

In the sadasivaatmaka bindu, is hidden the naada of paraa sakti, which is referred in the sloka as cidaananta lahari.

Our body-mind-intellect complex is Sricakra, and is most divine, not only ours, but everything in the world; because whatever we see as world of objects is nothing but consciousness or god only - since, if there is no consciousness, there is no world at all; that is why Sri Ramakrishna Paramahamsa refers as –
Amee yantra:
tumee yantri,

I am yantra and you are yantri – the BMI complex is yantra – Sricakra, and the one inside the heart of all is yantri – the atman or consciousness. The same factor is referred in gita chapter – kshetra kshetrajna yoga as –

idam sariram kaunteyakshetram ity abhidhiyateetad yo vetti tam prahuhkshetra-jna iti tad-vidah

this body is called kshetra or temple and one who resides inside this and knows this kshetra is called kshetrajna or god.

This sloka deserves a very deep study separately which we will see later, on a particular occasion.

Sudhasindhor madhye- cintaamani griha- the abode or seat of the goddess. This is posited not in this world, [the world seems to appear and disappear in this], it is beyond; it is in the middle of amrita saagara; in the island of precious jewels; This has 25 outer praakaaraas., just like for example., a big temple has got three prakaraas, outermost, innermost and middle. The praakaaraas are made of the following material and different gods/goddesses are seated in these praakaaraas:-

1. Iron,
2. steel,
3. tin,
4. combination of above,
5. brass,
6. pancaloha,
7. silver,
8. gold, - Kadambavana is there, Mantrini syamaladevi’s abode.
9. pushparagam,
10. padmaragam,
11. gomedakam,
12. vajram,
13. vaidooryam,
14. indraneelam,
15. pearl, - Ashtadikpaalakaas
16. marakatam, - Dandini or Varaahi, Senaanaayaki
17. pavizham, - Yogini
18. navaratnam, - Mahavishnu
19. naanaaratnam, - Eesaanan
20. mind, - Taradevi
21. buddhi, - Vaaruni
22. ahamkara, - Kurukulladevi
23. sun, - Martaandabhairava
24. moon, - Moon or Candra
25. manmatha - Sringaravana.

Inside this Sringara Vana is Mahapadmavanam and Karpaka forest and in the centre of that there is the cintamanigriha; in the agni-corner of that there is cidagnikunda, in the east of that on both sides, mantrini and dandini are seated; and on the four dwaaraas or gates, there are caturaamnaaya devataas; inside this there is the Sreecakra which has nana aavaranaa – 9 coverings.

In the centre of Sricakra, there is the bindupeetha called sarvaanandamaya; in that peetha, in the pancabrahmaasana, on the lap of Lord Paramasiva, Goddess Supreme, Tripura Sundari is seated.

The five parts of the mancha, four legs and the top plane of the cot – which forms the lap of Paramasiva, are referred by the Divine Omkara mancha representing the five component parts of the Pranava mantra – which are A, U, M, Bindu and naada.

In Lalitaasahasranaama, there is the sloka –

380. bindumaNDalavAsinyai

This Bindu which is in the central location of the Sricakra, which is the in the middle of the triangle, is also called as Sarva-aananda-maya, in which the jnaani is there, enjoying perfect aananda, without any upaadhi, and blessing the whole world of sthaavara and Jangama. All the enjoyments one gets from the external world of objects, which is never steady and which may vanish any time, is a dust compared to this amritaananda which never diminishes; not only that; it can shared by infinite number of devotees, which still remains the same, like a falls of amritasaagara.

When one chants Omkaar, the Pranava-Mantra, Bindu and Naada join just like the devotee who gets the blessings of anugraha of Sadasiva and goddess Paraasakti. i.e., Paraasakti is the divine Naadam hidden in the Sadaasivaatmaka Bindu. Few taste of this divine naadam, and get realized.
This is the Treasure island, wherein, there is the treasure, for which you need not take bath in any sacred river, you need not do any penance, just turn your vision from extroverted-ness to introverted-ness. Very simple, sitting where you are, without worrying about time, space, objects around the world, you get it; but total mental surrender is required for that. Proper study of Soundarya lahari, will take us to that stage, and make our life most successful.

Soundarya Lahari Sloka -8

Soundarya Lahari Sloka -8
[Devi’s cintaamanigriha , janana-marana-nivritti]

Sudhaasindhormadhye suravitapivaateeparivrite
Manidweepe neepopavanavati cintaamanigrihe
Sivaakaare mance paramasivaparyanka nilayaam
Bhajanti twaam dhanyaa katicana cidaananta laharim

Sudhaasindhormadhye – in the middle of the ocean of nectar
Suravitapivaateeparivrite - surrounded by gardens containing karpaka forest
Manidweepe - in the Ratna island [of precious jewels]
neepopavanavati - containing upavana with kadamba trees
cintaamanigrihe - in the house built with cintaamani jewels
Sivaakaare mance - in the divine throne[or seat],
paramasivaparyanka nilayaam posited in the seat of paramasiva
Bhajanti - pray
twaam - you
dhanyaa - blessed
katicana - some
cidaananta laharim - cid-aananda lahari

Oh! Goddess! you are the cid-aananda lahari. You are in the abode - in the middle of the ocean of nectar, surrounded by gardens, containing karpaka forest, in the Ratna island [of precious jewels], containing upavana with kadamba trees, in the house built with cintaamani jewels, in the divine throne[or seat], posited in the seat [Lap] of paramasiva. Some blessed devotees, pray you and get liberated.

In the previous sloka, the form of the Goddess was described; in this sloka, the place, the house, the seat of the Goddess is described;

The same principle covered in this sloka is shown in the Lalitasahasranama –

57. chintAmaNigR^ihAntasthAyai
58. pa~nchabrahmAsanasthitAyai
59. mahApadmATavIsa.nsthAyai
60. kadambavanavAsinyai
61. sudhAsAgaramadhyasthAyai
62. kAmAkShyai
63. kAmadAyinyai

The same idea is given in another stotra called Mantra Maatruka Pushpa Maalaa –

Kallolollasita amrita abdhi laharee madhye viraajan mani
dweepe Kalpaka vaatikaa parivrite kaadamba vaatyujjwale
ratna stambha sahasra nirmita sabhaa madhye vimaanottame
cintaaratna vinirmitam janani te simhaasanam bhaavaye

before further analysis of this sloka, one very important point we can note is that in the 4th line, there is the repetition of the sloka -1 in some other form –

sloka 1 – says Pranantu stotam vaa kathamakrutapunyaha prabhavati

Here this sloka line 4 says - Bhajanti tvaam dhanyaaha katichana chidanandalaharim

The above two represent the same idea. If one wants to worship devi, poorvapunya is required; in this world, we find many many crores of people are born; out of them, only a very few are able to worship devi in the said pattern .

sgivaakaare manje - the abode of Goddess; in lalitaa sahasra naama, this is referred by the words, the parts of the seat are given here; also their functions.

57. chintAmaNigR^ihAntasthAyai
58. pa~nchabrahmAsanasthitAyai
264. sR^iShThikartryai
265. brahmarUpAyai
266. goptryai
267. govindarUpiNyai
268. sa.nhAriNyai
269. rudrarUpAyai
270. tirodhAnakaryai
271. Ishvaryai
272. sadAshivAyai
273. anugrahadAyai
274. pa.nchakR^ityaparAyaNAyai

the seat of the Goddess is a divine cot, which has four legs just like other cots have; but, you see from the above cited lalitasahasranama slokas that the legs are the first four given below and the seat is the fifth one.
The four legs are :-
Brahma – brahmarupa - srishtikartri - creation
Vishnu – govindarupini - goptri - maintenance
Rudra – rudrarupa - samharini - destruction
Iswara – iswara - tirodhanakari- disappear
The seat of the cot is :-
Sadasiva - anugrahada - anugrahada - bless devotee

pa.nchakR^ityaparAyaNAyai this refers – five - fold function. The five functions are referred above.

We find that this lalitasahasranama is very popular and many are reciting this in temples in groups, which is highly appreciable; but most of the people are reciting without knowing or understanding the meaning of the stotra. Here lies the problem with people, who recite this for years, and then crave for money, material, power, and other things from god and propitiate different gods thinking that they are different and limited. But this is like the following -
A boy in 5th standard wants to remain in that standard, for so many years, which is detrimental to him and others; Similarly, it is detrimental to a person, if he recites any sahasranaama for years together, without knowing the meaning, but he asks the god to bestow him material,money, power, and everything else except moksha. Instead, he should ask goddess, at least that – Oh! Goddess! you please, help me to help others or otherwise help me to know my real self. Once, we know the fundamental principle behind these, there is nothing to cry or ask or worry about anything in the world; We will be able to live happily and help others as the proverb goes –
“Live and let live”

Let us try to peep into the meaning of the word panca-kritya-paraayana which is essential for us.

Five types of karmas or activities are going on in this world, any where and everywhere. They are given in the chart on the top of this page, from which, you find that - creation, maintenance, destruction, disappearance and anugraha.

The Gods involved for these are respectively – Brahma, Vishnu, Rudra, Iswara, and Sadasiva.
Brahma deals with creation – micro for individuals and macro – for the whole world.
Vishnu deals with maintenance - micro for individuals and macro – for the whole world.
Rudra deals with destruction [scrapping] - micro for individuals and macro – for the whole world.
But we are not able to find these Gods in form, normally. We can only imagine.
All the three of these, put together form Iswara, the fourth god and is all pervading, but you are not even able to imagine. But what we enjoy as bliss in deep sleep is nothing but this all pervading iswara’s aananda only.
Unfortunately, we are not aware at that time. Now we are not ready to get the correct idea also. If we are ready to turn our view or direction of sight to that of god, we will escape from the sorrows of life for ever.

Refer Ramana bhagavaan’s saying to the questioner when bhagavaan answers like this – everything depends on your vision –

Either lokadrishtya or jnaanadrishtya;

Lokadrishtya means you don’t want to get self realization, and will only remain in sorrow. Jnaana drishtya means you are already happy, the worry will never come to you.

[Lokadrishtya means you look at the world, get affected by that and try to correct and fail in the end and approach a guru; why not be it now itself ?

jnaanadrishtya means you try to understand at least theoretically that the world consists of only two things – only jada and bodha. Bodha is sentient and all pervading – which only appears as world; jada is insentient, and is really not there, but seems to be there. Without the sentient consciousness or god, jada is not at all there. ]

When a devotee, prays to god or goddess, asking him/her to show his/her form and bless him, on the request of Goddess, God comes in form to bless him; that is referred by the 5th god Sadasiva who is for blessing or bestowing anugraha; a person may get any god he wants to see, by propitiating this way his god [ishta devata], only thing is – he has to try to see the same god in everything in the world including in all other gods also.

(What is required is that, we have to ask god or our own soul or guru that our final aim is permanent happiness only – of course now for temporary purpose, we may ask for a job, promotion, marriage, children, house, property, vehicles etc.)