Soundarya Lahari Sloka -30

[meditating on Goddess with the intellectual conviction that I the aatman am devi]
[para kaaya pravesah]

Swadehodbhootaabhi-rgrinibhi-ranimaadhyaabhi-rabhito
Nishevye nitye twaam ahamiti sadaa bhaavayatiyah
Kimaascaryam tasya trinayana-samriddhim trinayato
Mahaasamvartaagni-rviracayati neeraajanavidhim

Swadeha-udbhootaabhih - emerging from your own [goddess’s] body
grinibhi - similar to divine [cosmic] rays
animaadhyaabhih - by the devataas such as animaasiddhi
ashtamaa siddhi – the eight supernatural powers are :-

1. anima – reducing one’s body to the size of an atom.
2. mahima - expanding one’s body to an infinitely large size.
3. garimaa - becoming infinitely heavy
4. laghimaa - becoming infinitely light
5. Praapti - unrestricted access to all places
6. praakaamya - realizing whatever one desires
7. isitwa - absolute lordship
8. vasitwa - subjugating all

abhitah - surrounded by
Nishevye - worthy to be worshipped
nitye - [Oh! Supreme consciousness!] Eternal [Goddess!]
twaam - you
aham iti - as one’s own atman
sadaa - always
bhaavayati - thinks [meditates]
yah - who
Kim aascaryam ? - is this surprise?
tasya - his
trinayana-samriddhim - siva saayoojya wealth also
trinayatah - for him who thinks as a small piece of leaf
Mahaasamvartaagnih - mahaa pralaya agni
viracayati - follows [and teaches him- the devotee]
neeraajanavidhim - the method of worship by showing mangala aarati

Oh! Supreme consciousness! Eternal Goddess!

You deserve to be worshipped with yourself surrounded by the devataas (as anima-siddhi), who are the kiranaas came out from your body. One who worships you as his own ‘atman’ or inner self and is the pure consciousness devoid of any stint of unhappiness or worry or free of the shadoormis always and at all moments in his life, to him, who considers even the sivasaayoojya position as ‘trina’ or a dry grass, the mahaa-samvarta-agni teaches him the method of applying mangala aarati pooja. Is there any surprise in this?

Trinayana samriddhim –
Trinayanah –
Trinee nayanaani maargaah praapakaah
soorya candraagni roopaah
Yasya darsanaaya iti sa trinayanah
Yadwaa idaa pinkalaa sushumnaa maargaah
Trayah tad darsane upaayaa iti
Trinayanah sadaasivah yadwaa
Trinayanaani cakshumsi yasya sah

[Sadaa Siva is he, who is shown as he partner of the supreme power or the witness, by the gods Sun, Moon and Agni; else Sadaa Siva is the divine ultimate path shown by ida, pinkala, and sushumna naadi; or else Sadaa Siva is the one who has three eyes.]

Bhagavad Gita chapter 15 – sloka -6 says –

Na tad bhaasayate suryo na sasaanko na paavakah
Yad gatwaa na nivartante taddhaama paramam mama

[the supreme consciousness or pure consciousness which is referred as sadaa siva is one which cannot be lit by the sun god or moon god or agni; one who reaches that state will never come back to life of birth and death which is a suffering. That abode is the most purest one.]

Amma says :-

Arkannu kannu kandeeduvaan
Neittiri kaattendatundo?

[is there the necessity of a candle or light to be shown for the sun god ?]

Bhagavad Gita chapter 15 – sloka -12 says –

Yad aaditya gatam tejo jagad bhaasayatekhilam
Yaccandramasi yaccaagnau tattejo viddhi maamakam

[know the pure consciousness which is seen to exist fully pervading in the sun, moon and agni and the whole world.]

The pure consciousness is one which is the I – which is referred by the meaning of the sentences below:-

I am not part of the body;
I am not product of the body;
I am not property of the body;
I pervade all over the body and over the whole world;
But I am not at all affected by the conditions of the world and the bodies therein;
Even when the body perishes, I exist still in tact as pure consciousness – sat chit aananda.

Upanishad says
Na tatra suryo bhaati Na candra taarakam
nemaa vidyuto bhaanti Kutoyam agnih?
Tameva bhaantamanubhaati sarvam
tasya bhaasaa sarvamidam vibhaati

[sun does not seem to rise there;
neither the moon nor the nakshatraas;
and not the lightning – then
where is the question of agni lighting the pure consciousness the I;
that alone is, self luminous and
everything else in the world gets brilliance from the self luminous pure consciousness the Sadaa Siva].

The three eyes of the supreme power are the sun, moon and the agni it is referred in puraanaas. We the humans have only two eyes, but the devotee of goddess will in turn get the third eye which is called the inner eye of consciousness which has to open to get the blessings of the goddess or Sadaa Siva.

Let us recall the song we referred in sloka 26 as given below:-

Kan turanneeduvor kandeela nin roopam
Kaatorttidunnavar ketteela nin naadam

One who sees this world of objects and gets erroneous knowledge or misapprehension,
[and thinks that he can correct the world], will not be able to see the goddess by the naked eyes [or sense objects, or by mind or even intellect];

Kannadacheedu kaatakakkeedu
Ullil teliyum hridaya nivaasini
Ullil teliyum hridaya nivaasini

[but he can get the vision of the goddess supreme or get ultimate happiness by turning his attention from worldly vision to inner vision] –


Yellaa bhaagyangalum maranjaal maatram kittunna sowbhagyame
[We get this sowbhagyam only when we discard by mind the egocentric “i” and “mine”]

Yella soundaryavum marannal maatram kittunna soundaryame
[We get this sounderyam only when we discard by mind the egocentric “i” and “mine”]

Ul kann turakkuvaan sakti yekeedane unmattanaakkeedane
Ullil teliyunna naal varakkum kannu neeril kulichcheedum jnaan
kannu neeril kulichcheedum jnaan”

{Oh! Goddess! Bestow me the pure mind so that my inner eye of consciousness will open and get me the unmattabhaava. Else I will go on calling you untiringly with tears shedding from my eyes continuously till you give this blessing.}

The devi dhyana sloka of Lalitaa sahasra naama refers like this –

Arunaam karunaa tarangita aksheem
drita paasa ankusa pushpa baana caapaam
Animaadibhiraavritaam mayookhai-
rahamityeva vibhaavaye bhavaaneem

if one does all work surrendering to the goddess who is imagined or meditated upon by him in his heart of hearts, and by his intellect tuned that the goddess is the aatman in him as “bhavaanyevaahamasmi”, will make him a great devotee, beyond comparison, similar to the level of hanuman, and definitely the whole world will do the pooja of such a person. Such a person will turn out to be a stiraprajna, or gunaateeta or bhakta or jnaani or sanyasi or yogi enjoying perfect happiness and thereby imparting the same to others too as referred by –
Bhagavad Gita chapter 2 – sloka -14 and 15 –

Raagadweshaviyuktaistu vishayaan indriyaiscaran
Aatmavasyairvidheyaata prasaadam adhigaccati
Prasaade sarva dukkhaanaam haanirasyopajaayate
Prasanna cetaso hyaasu buddhi paryavatisthate.

He gets the prasaada of bhagavaan which is the pure consciousness in his heart which in turn is the happiness ever and this prasaada is the medicine for sarva dukha or bhava roga. . [sarvadukkha harini or bhava roga nivarini]
This state of mind of a bhakta or yogi is also referred in the Upanishad by the words :-

Brahmavid brahmaiva bhavati.

What is the level of happiness he gets and gives to others ?
This is given by the sloka of Bhagavad Gita chapter 2 – sloka -46 –

Yaavaanaartha udapaane sarvatah samplutodake
Taavaan sarveshu vedeshu braahmanasya vijaanatah

His happiness is like ever overflowing [noopura ganga] waters – amritadhaaraa or amritasudha. Any number of persons can take amrita from this and still the level of the amritadhaara will remain the same.

Let the almighty shower Her blessings on all to get this amrita sudha.