Soundarya Lahari Sloka

Saturday, March 25, 2006

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


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