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.

Note:-
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:”