Tag: hymns

This is the 44th mantra in the Lalitha Sahasranama.

nakha-dīdhiti-saṃchanna-namajjana-tamoguṇā
[She whose toenails give out such a radiance that all the darkness of ignorance is dispelled completely from those devotees who prostrate at Her feet]

This verse signifies Devi as the one who dispels the darkness of ignorance with the radiance of her toenails. Devotees bow down at her lotus feet, which shine like the moon. Through this act of surrender, ignorance dissolves, and the light of humility and wisdom blossoms within them. When the Guru witnesses this humility, her heart softens, guiding devotees toward higher knowledge and correcting their mistakes with compassion in a similar way, all Devas revere Devi, and the brilliance from their crowns falls at her auspicious feet. Pleased by their devotion, Devi grants them joy and dispels their ignorance, illuminating their paths.

namradikpāla-sīmantinī-kuntala-snigdha
nīlaprabhāpuñja-sañjāta
dūrvāṅkurāśaṃki-sāraṃga-saṃyoga
riṃkhannakhendūjjvale.
(Shyamala Dandakam)

[ Victory to the Divine Mother!, who is resplendent and pure and whose toe nails are brilliant and who is surrounded by deer which are attracted by the dark smooth locks of the consorts of the presiding deities of the eight quarters who bow down at her feet. The deer are deluded into thinking, by the texture and colour of the hair, that it is green durva grass.]

The Shyamala Dandaka glorifies the radiance and significance of Devi’s toenails. In this verse, the Digpalini Devis stand humbly before her, bowing their heads in deep reverence. Their hair, described as a blend of blue and black, resembles the shade of a special black grass. When these Devis prostrate, it appears as if a vast expanse of this black grass has been laid before Devi. Amidst this scene, her toenails shine brilliantly, like moons illuminating the darkness. Traditionally, the moon is said to contain herds of deer. With Devi’s ten toenails glowing like individual moons, it seems as though all the deer have emerged from these moons, drawn by the sight of the black grass-like hair spread in front of Devi. This poetic imagery reflects the grandeur of Devi’s presence and the humility of those who bow before her, with even celestial beings surrendering to her divine brilliance.

Thus, the great poet Kalidasa, with his poetic brilliance, vividly illustrates the radiance of Devi’s toenails in this verse. His masterful imagery captures the divine splendor and humility evoked by her presence.

The 45th mantra is:
padadvaya-prabhājāla-parākṛta-saroruhā
[ She whose feet defeat lotus flowers in radiance ]

The 45th mantra celebrates Devi’s feet as surpassing the radiance of lotus flowers. This idea has already been elaborated – Devi’s feet outshine lotus flowers in every way. While lotuses do not grow in the cold heights of the Himalayas, their significance lies in the presence of Goddess Lakshmi, who grants prosperity. However, Devi, even without Lakshmi’s presence, bestows wealth, health (dhanyam), and well-being upon her devotees. Unlike lotus flowers, which close at night, Devi’s lotus-like feet remain radiant even in the darkest hours, guiding and nurturing her devotees.

In this metaphor, our minds are likened to bees, drawn to the divine fragrance of the honey at Devi’s lotus feet. To realize the purpose of human life, we must immerse ourselves in her grace, constantly seeking the nectar of wisdom at her feet.

The 46th mantra of Lalitha Sahasranama is:
śiñjāna-maṇimañjira-maṇḍita-śrīpadāmbujā
[She whose auspicious lotus feet are adorned with gem-studded golden anklets that tinkle sweetly.]

Shinjana refers to that which produces melodious sounds, while Mani means bell, and Manjira signifies anklets. Thus, this mantra celebrates Devi as “She whose auspicious lotus feet are adorned with radiant anklets that produce a harmonious, bell-like sound.”

When we describe Devi as sarvābharaṇabhūṣitā [She who is resplendent with all types of ornaments], it emphasizes that Devi adorns her entire being with divine ornaments, including anklets that produce melodious, bell-like sounds. As Devi walks, these anklets create sweet, enchanting music. It is believed that devotees deeply connected to her can hear these mystical sounds.

A well-known story recounts Adi Shankaracharya’s experience with Devi during his journey from Kashi to the south. Devi promised to walk behind him, with the condition that he must not turn to see her. Along the way, the rhythmic sound of her anklets accompanied him. However, at one point, Shankaracharya felt the sound had ceased.

Description is continued in the comments section

#Lalita #LalithaSahasranamam

We continue with the description of Devi’s beauty from head to toe, as described in Lalita Sahasranama.

katyadhobhaga dharini
In this section, Devi’s knees, calves, ankles, feet, and toes are praised in order.

The forty-first mantra is:

indra gopa parikṣipta smara tunabha jaṅghikayai namah
whose calves gleam like the jewel-covered quiver of the God of Love.

This mantra describes the exquisite beauty of Devi’s calves, saying they gleam like the jewel-covered quiver of the god of love. Her legs are said to have the color of the Indeevara (blue water lily), with her calves glowing like jewels or fireflies against the backdrop of blue lilies.

In Saundarya Lahari, verse 83, Devi’s calves are described:

parājētuṃ rudraṃ dviguṇaśaragarbhau girisutē
niṣaṅgau jaṅghē tē viṣamaviśikhō bāḍhamakṛta ।
yadagrē dṛśyantē daśaśaraphalāḥ pādayugalī-
nakhāgrachChadmānaḥ suramakuṭaśāṇaikaniśitāḥ ॥
Saundarya Lahari 83

This verse narrates that Manmatha, the god of love, used Devi’s calves as his quiver when approaching Parameshwara to evoke desire. Having been revived by Devi’s grace after being burnt by Shiva’s third eye, Manmatha intended to use Devi’s beauty to arouse longing in Shiva, symbolizing that Devi’s calves possess an irresistible, unmatched beauty.

The great poet Kalidasa describes Devi’s calves similarly:

kōmalasnigdha nīlōtpalōtpādita
anaṅgatūṇīra-śaṅkākarōdāra
jaṅghālatē chārulīlāgatē
Shyamala Dandakam
whose smooth and graceful calves resemble Kama’s quiver made of blue lilies and whose gait is playful.

The forty-second mantra is:

gudha gulpha
whose ankles are hidden.

Gudha implies strength, beauty, and fullness, while gulpha refers to the area around the calf muscles. This phrase highlights the loveliness of Devi’s calf muscles and ankles.

The forty-third mantra is:

kurma prṣṭha jayiṣṇu prapadānvitā
whose feet have arches that rival the back of a tortoise in smoothness and beauty.

The metaphor here compares the high arches of Devi’s feet to the smooth, curving back of a tortoise. Kurma Prishtam means the tortoise shell, and Jayishnu implies that which surpasses all comparison. Sri Shankaracharya in Saundarya Lahari, verse 88, explains that while Devi’s high arches can be likened to a tortoise shell, the beauty of her feet goes far beyond.

padaṃ tē kīrtīnāṃ prapadamapadaṃ dēvi vipadāṃ
kathaṃ nītaṃ sadbhiḥ kaṭhinakamaṭhīkarparatulām ।
kathaṃ vā bāhubhyāmupayamanakālē purabhidā
yadādāya nyastaṃ dṛṣadi dayamānēna manasā ॥
Saundarya Lahari 88

Your feet, Devi, are known for bestowing fame and averting misfortunes. I wonder how poets compared your feet to a tortoise shell. When Siva married you, he lifted your feet tenderly and placed them on a stone, considering the effect they would have on even the hardest of hearts.

Devi’s lotus feet are said to confer fame and prosperity on those who worship them. Worshipping her divine lotus feet purifies the mind, an essential step for attaining the grace of the Divine Mother. In certain wedding ceremonies across India, there is a tradition of placing the bride’s foot on a flat grinding stone, symbolizing stability. It is said that during her wedding, Lord Kameshwara gently placed Devi’s foot on a stone, reflecting that her feet alone have the power to soften even the hardest of hearts. This act signifies that Devi’s feet are a remedy for those with hardened hearts, transforming them through the grace of her divine presence.

To be continued…
#Lalita #LalithaSahasranamam

We now explore the divine feet of Devi as described in Sri Lalita Sahasranama:

kūrma pṛṣṭha jayiṣṇu prapadānvitā
whose feet have arches that rival the back of a tortoise in smoothness and beauty.

The beauty and grace of Devi’s feet are extolled in Saundarya Lahari:

himānīhantavyaṃ himagirinivāsaikachaturau
niśāyāṃ nidrāṇaṃ niśi charamabhāgē cha viśadau ।
varaṃ lakṣmīpātraṃ śriyamatisṛjantau samayināṃ
sarōjaṃ tvatpādau janani jayataśchitramiha kim ॥
Saundarya Lahari 87

In traditional poetry, the limbs of gods and goddesses are often compared to lotus flowers, as seen in Balamukundashtakam: karāravindena padāravindaṃ…
Who with His lotus-like hands holds His lotus-like feet…

However, Sri Shankaracharya holds that the metaphor of the lotus is insufficient to describe Devi’s feet. While lotus flowers close at night and wither in snow, Devi’s lotus feet remain fully bloomed, bestowing grace continuously on her devotees. This constancy of Devi’s feet establishes their supremacy over the traditional lotus metaphor.

In another verse, Devi’s gait is celebrated:

padanyāsakrīḍāparichayamivārabdhu-manasaḥ
skhalantastē khēlaṃ bhavanakalahaṃsā na jahati ।
atastēṣāṃ śikṣāṃ subhagamaṇimañjīraraṇita-
chchalādāchakṣāṇaṃ charaṇakamalaṃ chārucharitē ॥
Saundarya Lahari 91

It is believed that Kailasa, the abode of Shiva, has many divine swans (hamsa) who observe Devi’s unique, graceful walk, described in Lalita Sahasranama as:

marālī manda gamanā
whose gait is as slow and gentle as that of a swan.

The swans, otherwise admired for their elegance, try to imitate Devi’s walk as a lesson in grace. Just as a Bharatanatyam teacher instructs their disciples in the precise placement of each step, Devi subtly shows the swans how to walk. Even after Devi departs, the swans continue practicing her graceful movements. The sound of Devi’s gem-studded anklets is like a guiding rhythm for the swans, further enhancing their training.

The difficulty of serving Devi’s lotus feet is expressed as follows:

purārātērantaḥpuramasi tatastvachcharaṇayōḥ
saparyāmaryādā taralakaraṇānāmasulabhā ।
tathā hyētē nītāḥ śatamakhamukhāḥ siddhimatulāṃ
tava dvārōpāntasthitibhiraṇimādyābhiramarāḥ ॥
Saundarya Lahari 95

Many divine beings, including Indra and other gods, worship Devi to attain the eight siddhis, or supernatural powers, and are stationed as gatekeepers at the outer gates of Sri Puram, Devi’s city. However, Devi resides within the heart of Lord Shiva, making her grace accessible only to the pure-hearted. True worship of Devi’s lotus feet requires mastery over one’s senses and desires, signifying a purified mind that has transcended worldly attachments. This deep level of devotion is described as the “worship of the lotus feet of Devi,” a spiritual practice that emphasizes inner purity.

In her abode, deep within Shiva’s palace, Devi remains in a space reserved only for the truly dedicated and pure-hearted. Indra and other gods, despite their supernatural attainments, stand as guardians alongside the Anima siddhis, demonstrating that only those with steadfast spiritual focus can draw close to Devi’s divine presence.

To be continued…
#Lalita #LalithaSahasranamam

In Sri Lalita Sahasranama, mantras 30-38 offer a detailed and poetic depiction of Devi’s navel and surrounding area. The 39th mantra reads:

kāmeśa jñāta saubhāgya mārdavoru dvayānvitā
(the beauty and softness of whose thighs are known only to Kamesha, her husband.)

This mantra emphasizes Devi’s unwavering love and devotion to Lord Kamesha (Shiva). In Shyamala Dandakam, the poet Kalidasa compares Devi’s thighs to the trunk of Airavata, the divine elephant of Lord Indra:

vikasita-navakiṃśukātāmra-divyāṃśukachchanna-
chārūruśōbhāparābhūta-sindūra-śōṇāyamānēndramātaṅga-
hastārgalē-vaibhavānargalē-śyāmalē”
(who has lovely thighs concealed by cloth as red as palas flowers, surpassing the beauty of Airavata’s trunk adorned with saffron; who has uninterrupted grace; who is a dark beauty.)

Airavata is pure white, while Devi’s thighs are likened to the saffron-smeared trunk of this elephant. Samudrika Lakshana, the science of beauty, holds that ideal feminine legs resemble either an elephant’s trunk or a banana tree stem. Sri Shankaracharya in Saundarya Lahari also compares Devi’s thighs to these forms in verse 82:

karīndrāṇāṃ śuṇḍān kanakakadalīkāṇḍapaṭalī-
mubhābhyāmūrubhyāmubhayamapi nirjitya bhavatī ।
suvṛttābhyāṃ patyuḥ praṇatikaṭhinābhyāṃ girisutē
vidhijñyē jānubhyāṃ vibudhakarikumbhadvayamasi ॥
(O Daughter of the Mountain! The beauty of Thy thighs surpass the trunk of lordly elephants as also the stem of golden coloured banana trees, while, O Observer of all ordained duties, Thy knees, hardened and perfectly rounded by repeated prostrations to Thy Consort; rival the frontal lobes of the heavenly elephant Airavata.)

Devi is also noted for her humility. Like Sri Rama in the Ramayana, Devi greets everyone first, earning the titles purvabhibhashi (one who initiates conversation) and purvanamaskari (one who bows first). Indra and other gods often prostrate before her, and she reciprocates by bowing in return. When Lord Shiva visits, Devi greets him with deep respect. Her knees have grown firm through this continuous gesture of humility (suvṛttābhyāṃ patyuḥ praṇatikaṭhinābhyāṃ), embodying how she models respect and reverence.

The 40th mantra continues:

māṇikya mukuṭākāra jānu dvaya virājitā
(whose knees resemble crowns fashioned from the precious red manikya gem.)

While her legs are soft, her knees are described as firm, symbolizing her regular practice of bowing before others. This notion is further illustrated by a story in Saundarya Lahari, verse 29:

kirīṭaṃ vairiñchaṃ parihara puraḥ kaiṭabhabhidaḥ
kaṭhōrē kōṭīrē skhalasi jahi jambhārimukuṭam ।
praṇamrēṣvētēṣu prasabhamupayātasya bhavanaṃ
bhavasyābhyutthānē tava parijanōktirvijayatē ॥
(As Brahma, Vishnu, Indra, and other deities prostrate before you, Shiva arrives unexpectedly, and you rush to greet him, careful not to trip on the sharp crowns of the gods who have bowed before you.)

In Devi’s court, Brahma, Vishnu, Indra, and other gods gather and bow before her, each wearing crowns studded with gems, their reflections glistening on Devi’s feet. When Lord Shiva enters, Devi, though queen, rises respectfully to greet him. Her attendants, the Yoginis, caution her about the sharp edges of the crowns in her path, ensuring she doesn’t stumble.

This mantra underlines Devi’s humility and her eagerness to honor all, especially Lord Shiva. Her knees, compared to manikya (ruby) crowns, have grown firm through the habitual bowing.

To be continued…
#Lalita #LalithaSahasranamam

We are about to listen to the 34th, 35th, and 36th mantras of Sri Lalita Sahasranama:

nābhyālavāla romāli latā phala kuca dvayyi
(whose breasts are the fruits on the creeper of the fine hairline that begins at her navel and spreads upwards.)

lakṣya roma latā dhāratā sumunneya madhyamā
(who has a waist, the existence of which can only be inferred from the creeper of her hairline that springs from it.)

stana bhāra dalan madhya paṭṭa bandha vali trayā
(whose abdomen has three folds forming a belt to support her waist from the weight of her breasts.)

Much like a child freely playing with its mother, describing her with innocent admiration, Devi’s navel is venerated here. The great poet Kalidasa captures this beauty in Shyamala Dandakam with the lines:

“tārakārājinīkāśa hārāvalismēra chārustanābhōga
bhārānamanmadhya vallīvalichchēda vīchīsamudyatsamullāsa
sandarśitākāra saundaryaratnākarē vallakībhṛtkarē kiṅkaraśrīkarē”
(She, an ocean of beauty, adorned with wave-like lines formed by the slight bend caused by her heavy, beautiful breasts, gleaming with jewels resembling stars; she who plays the sacred veena, and who grants wealth to her devotees.)

Kalidasa compares Devi’s form to a seashore at dusk: the sun has set, stars sparkle above, and below, the ocean waves create rhythmic lines. Her ornaments glimmer like stars in the sky, while the three delicate lines near her navel resemble waves on the ocean. In Samudrika Lakshanam (the science of beauty), three lines on the navel area are considered a mark of the ideal feminine form, likened here to ocean waves. Devi’s skin, with a hint of red, resembles the dusk sky, with her ornaments shining as stars and the navel lines as waves. In Sri Lalita Sahasranama mantra 369, Devi is also described as tanu madhyā (who has a slender waist). Here, Devi’s navel is described with the same tender innocence as a child describing their mother.

Next, we turn to the 37th and 38th mantras:

aruṇāruṇa kausumbha vastra bhāsvat kaṭī taṭi
(whose hips are adorned with a garment as red as the rising sun, dyed with the extract of safflower blossoms.)

ratna kiṅkiṇikā ramya raśanā dāma bhūṣitā
(who is adorned with a girdle decorated with gem-studded bells.)

In many languages, words are doubled for emphasis. Here, “aruna” (red) is repeated to convey the deep red color of Devi’s silk saree. The term aruna also appears frequently in dhyana shlokas, such as:

“aruṇām karuṇā taraṅgitākṣīm…
sindūrāruṇa vigrahām…
aruṇa mālya bhūṣojvalām…”

There is also a form of Devi known as Arunā, whose very essence is red, representing benevolence and embodying love and beauty. Ratnakiṅkiṇi is a special girdle adorned with gem-studded bells. Even today in North India, garments with such bells are common, producing a gentle jingle as women walk. In many instances, Devi is described wearing both yellow and red sarees.

Kalidasa further elaborates in Shyamala Dandakam:
“chāruśiñchat-kaṭīsūtra-nirbhatsitānaṅga-
līladhanu-śśiñchin-īḍambarē divyaratnāmbarē,”
(She, whose gentle shake of the golden belt surpasses the allure of Kamadeva’s bow in arousing love; she who is adorned in silk studded with gems.)

The jingling from Devi’s ratnakiṅkiṇi as she moves is likened to the sounds from Kamadeva’s bow, the god of love. Kalidasa imagines whether these are the victorious sounds of Kamadeva, Devi’s ardent devotee, who was revived from ashes by her grace after facing Shiva’s wrath.

To Be Continued…

#Lalita #LalithaSahasranamam

The next mantra in Sri Lalitha Sahasranama is
(Sri Lalitha Sahasranama: Mantra 33)
“kāmeśvara-prema-ratna-maṇi-pratipaṇastanī”
[She who gives Her breasts to Kameshvara in return for the gem of love He bestows on Her]

This is the thirty-third name, where Devi’s breasts are described as the object of Kameshwara’s worship. When something is received, something is given in return as an act of appreciation. Devi’s breasts are the seat of Kameshwara’s love, symbolizing her pride in motherhood. As the mother of all, Devi’s chest reveals this truth.

(Saundaryalaharī: Mantra 72)
samaṃ devi skandadvipavadanapītaṃ stanayugaṃ
tavedaṃ naḥ khedaṃ haratu satataṃ prasnutamukham
yadālokyāśaṅkākulitahṛdayo hāsajanakaḥ
svakumbhau herambaḥ parimṛśati hastena jhaḍiti
[Our Goddess Devi, Let your two cool breasts, Which have faces that always, Give out milk, And are simultaneously drunk deeply. By Skanda and the elepahant faced Ganesha, Destroy all our sorrows. Seeing them and getting confused, The Ganapathi feels for his two frontal globes, To see whether they are there, Making you both laugh.]

There is a shloka in Saundarya Lahari that narrates a story, highlighting the significance of Devi’s breasts. On Mount Kailash, Lord Shiva resides with his family—Parvati, Subramanya, and Maha Ganapati. Both Ganapati and Subramanya drank milk from Parvati with pure innocence, completely devoid of any feelings of lust, and this is how they remain to this day.

A playful story is told about Ganapati’s marriage. Being a young child, Ganapati overheard someone discussing marriage and curiously approached his parents, asking, “When will I get married?” His parents, amused, replied, “Tomorrow.” The next day, Ganapati asked again, “When will my marriage be?” This innocent questioning, typical of childhood emotions, made his parents laugh. Once more, they said, “Tomorrow.” According to the story, this playful exchange between Ganapati and his parents has continued for years, even to this day. This charming tale is recounted in Saundarya Lahari.

(Saundaryalaharī: Mantra 73)
pibantau-tau-yasmād-avidita-vadhūsaṅgarasikau
kumārā-vadyāpi-dvirada-vadana-krauñcadalanau
[For The elephant faced one, And he who killed Crownchasura, Even today do not know the pleasure of women, And remain as young children.]

Both Ganapati and Subramanya are great warriors. Ganapati has slain mighty demons like Gajamukhasura, and when the Vigna Yantra emerged during the age of Bhandasura, Mahaganapati effortlessly destroyed it. Similarly, Lord Subramanya was the one who crushed mountains like Krouncha. Despite their immense strength, neither harbored any feelings of lust. This purity is attributed to the milk they drank from Devi, and it is believed that both consumed equal amounts.

(Saundaryalaharī: Mantra 72)
samaṃ-devi-skandadvipavadanapītaṃ-stanayugaṃ
tavedaṃ-naḥ-khedaṃ-haratu-satataṃ-prasnutamukham
[Our Goddess Devi, Let your two cool breasts, Which have faces that always, Give out milk, And are simultaneously drunk deeply.]

There is always milk for both Ganapati and Subramanya, a result of Devi’s boundless maternal instincts. May this divine milk wash away our sorrows and cleanse us of evil thoughts like lust and anger. Devi’s milk purifies the soul. Her chest, beyond description, represents the pure essence of motherhood and purifies the mind. Similar stories exist, such as that of Jnana Sambandhar. As a young child, he cried for his mother, and Devi herself appeared to feed him milk. After drinking Devi’s milk, he became one of the most renowned poets. Thus, Devi’s chest is the pure embodiment of divine motherhood.

The description is continued in the comments section…

#Lalita #LalithaSahasranamam

(Sri Lalitha Sahasranama: Mantra 31)
“Kanakāṅgada-keyūra-kamanīya-bhujānvitā”
[She whose arms are beautifully adorned with golden armlets]

is the thirty-first mantra in the Sri Lalitha Sahasranama, describing Devi’s arms. It means that Devi has slender, beautiful hands adorned with ornaments such as the angadam and keyuram, both studded with precious gems. Devi is depicted wearing many ornaments. In ancient times, men also wore jewelry, and women were equally interested in them. The angadam is a piece of jewelry traditionally worn by men, while items like angadam and kavacham were used as protection from weapons during war. Keyuram and other ornaments were worn for beautification. Devi wears both types of ornaments, with the angadam and keyuram adorned with precious gems. However, it is not the ornaments that give Devi her beauty; rather, Devi imparts beauty and radiance to the ornaments.

(Sri Lalitha Sahasranama: Mantra 32)
“ratnagraiveya-cintāka-lola-muktā-phalānvitā”
[She whose neck is resplendent with a gem-studded necklace with a locket made of pearl]

is the next mantra, describing the ornaments Devi wears. Graiveyam, Chintakam, and Muktaphalam are different types of jewelry. Graiveyam is a necklace worn around the neck, Chintakam is a pendant, and Muktaphalam refers to a pearl chain. These ornaments adorn Devi’s neck and chest, enhancing their radiance. Saundarya Lahari narrates this beautifully in a story.

The story speaks of the demon Gajamukhasur, who was defeated by Mahaganapati. It is believed that pearls are formed in various places, such as bamboo, shells, and even within the foreheads of elephants and snake hoods. When Mahaganapati broke Gajamukhasur’s forehead, many precious pearls emerged. Ganapati crafted a beautiful garland from these pearls and joyfully gifted it to his mother, Parvati Devi. She wore the necklace because it was a gift from her son. This is why a large pearl necklace adorns Devi’s chest.

Parameshwara, who is fair in complexion, became enraged when he went to kill Tripurasur, causing his eyes and body to turn red with fury. Similarly, Devi’s pearl necklace turns red with the Kumkum smeared from her body, symbolizing the transformation of the fair Parameshwara into a figure of rage. The pearl glows with the brilliance of Parameshwara, and Mahaganesh presented it to Devi with great love.

The previous mantra described Devi’s slender and graceful arms, and here her four arms are further glorified. Once, Brahma traveled for millions of years to see Parameshwara but could not reach his head. A Fragrant screw pine (Thazhampoo) had been falling from Parameshwara’s head for many years, and it is said they finally met. When Brahma truthfully admitted seeing Parameshwara, Parameshwara, in anger, plucked one of Brahma’s five heads. Fearful of losing his remaining heads, Brahma sought refuge in Parameshwari, who graciously provided him shelter with her four arms. In Saundarya Lahari, Shankaracharya Swami praises these four arms of Devi, comparing them to delicate vines or lotus stems.

So far, we have discussed the mantras that describe Devi’s Kesadhi Padam and her magnificent form, which transcends names and forms. In the coming days, we will delve into the Bhandasura Vadham.

To be continued….

#Lalita #LalithaSahasranamam

Kalidasa describes the beauty of her face thus.
divyahālāmadodvela-helālasaccakṣur-
āndol̤anaśrī-samākṣipta-karṇaika-nīlotpale
Victory to the Divine Mother, the beauty of whose eyes, undulating because of the inebriation caused by imbibing somarasa, surpasses the beauty of the blue lily worn on her ears, who is of dark blue complexion.
Shyamala Dandakam

Devi’s ears are described as resembling Neelolpala flowers, and her long, captivating eyes extend gracefully up to her ears. These eyes glow with a sense of intoxication—not from earthly substances, but from the divine nectar of bliss that constantly overflows within her. In the Lalitha Sahasranama, Devi is praised as “mādhvī pānālasā,” meaning she who appears languid, as if intoxicated from drinking mādhvī. However, this is no ordinary intoxication. Devi does not consume alcohol; instead, she is immersed in the ambrosial nectar of spiritual bliss, which makes her “sudhā sārābhi varṣiṇi,” forever radiant, drinking deeply from the nectar of eternal joy.

Her eyes, filled with this bliss, glow as she drinks the ambrosial nectar. Resembling long-petalled Neelolpala flowers, her eyes nearly touch her ears, and their beauty and glow are unparalleled. Devotees, standing at the heights of devotion, describe Devi’s exquisite beauty in this manner, celebrating her divine intoxication and grace. This is the deeper meaning of the mantra “calan mīnābha locanā,” which signifies that her eyes possess the luster of fish moving within the stream of beauty flowing from her radiant face. These descriptions of Devi’s beauty come from a place of pure devotion, where words strive to capture her transcendental essence.

The 30th mantra of Lalitha Sahsaranama is
“kāmeśa baddha māṅgalya sūtra śobhita kandharā” –
[whose neck is adorned with the marriage thread tied by Kamesha.]

Lord Parameshwara also assumed the name Kameshwara. He opened his third eye and reduced Manmatha, the god of love, to ashes. Rathi Devi, in her sorrow, prayed to Devi, who blessed her by reviving Manmatha. This story is captured in the mantra “hara netrāgni sandagdha kāma sañjīvanauṣadhi,” meaning “She who became the life-giving medicine for Kamadeva, who was burnt to ashes by Shiva’s third eye.” As a result, Rathi and Manmatha were reunited, but Manmatha remained invisible to all except Rathi. Together, they worshipped Lord Shiva, becoming his ideal devotees. Manmatha later developed traditions of worship, including “Kadi Vidya,” which became very famous. Thus, Kama (desire) became known as the ideal devotee of Shiva, and the master of Kama is Kameshwara.

Lord Paramashiva, having taken the form of Kameshwara, married Devi and adorned her with a symbolic ornament upon her marriage. This marriage thread is said to consist of three strands, representing her eternal bond. In her home of Chintamani, celebrations are ongoing, and her marriage thread is always visible around her neck. According to the science of Samudrika Lakshna (the knowledge of physical features), noble women should have three lines on their forehead, neck, and stomach. In Devi’s case, the three lines can always be seen on her neck.

galē rēkhāstisrō gati-gamaka-gītaika-nipuṇē
vivāhavyānaddha-praguṇaguṇasaṅkhyā-pratibhuvaḥ ।
Saundarya Lahari 69

Your neck (containing vocal cord), which has the expertise of singing melodious tunes, has three lines. They remind us about the auspicious thread (māṅgalyasūtra) tied in your neck by Śiva, which is made of three intertwined (yellow) threads. The three lines also appear like boundaries delimiting musical notes.

Devi’s marriage thread, consisting of three strands, is visible on her neck. In Saundarya Lahari, Sri Shankaracharya Swami praises these three lines, which can be seen alongside the other ornaments that adorn her neck.
In the science of Carnatic music, there are three essential elements: gathi, gamakam, and geetham. Gathi refers to the tempo or speed of a song, gamakam is the graceful turn, curve, or ornamentation that emphasizes the individuality of the song, and geetham is its melody. Indian Classical music is structured on these three foundational components. Similarly, there are numerous raagas, which all derive from three primary positions—Shadjam, Madhyamam, and Gandharam. Music itself is born from these three.

The description is continued in the comments section…

#Lalita #LalithaSahasranamam

The twenty ninth mantra is
Om anākalita sādṛśya cibuka śrī virājitāyai namaḥ
[whose chin cannot be compared to anything (because of its unparalleled beauty).]

This mantra describes the unparalleled beauty of Devi’s chin, emphasizing that it is beyond comparison. No earthly object or analogy can do justice to its beauty. The mantra speaks of “She whose chin cannot be compared to anything,” highlighting its uniqueness and the fact that its beauty transcends any possible comparison.
Sri Sankaracharya Swami expresses the same sentiment in Saundarya Lahari, where he too acknowledges that Devi’s chin, like the rest of her divine form, is beyond the limits of human expression or comparison. Its beauty stands alone, radiant and incomparable.

karāgrēṇa spṛṣṭaṃ tuhinagiriṇā vatsalatayā
girīśēnōdastaṃ muhuradharapānākulatayā ।
karagrāhyaṃ śambhōrmukhamukuravṛntaṃ girisutē
kathaṅkāraṃ brūmastava chibukamaupamyarahitam ॥
Saundarya Lahari 67

“How can I describe thy chin?” Such is the awe expressed when contemplating the beauty of Devi’s chin, which is said to be incomparable. “O! Mother, the beauty of thy chin cannot be compared to anything else.” The lotus-like face of Devi is likened to a mirror, and her chin is compared to the handle of that mirror, elegant and indispensable. Only two beings have ever touched Devi’s chin, underscoring its sacredness. In moments of affection, we might gently caress the chin of a small child, much like the tender love that flows toward Devi. A fascinating example of this is found in the temple at Thirumeyachur in Tamil Nadu, where a unique idol of Shiva and Shakti stands. Located in the second enclosure outside the sanctum-sanctorum, this idol offers a special visual experience. When viewed from the front, you see Devi’s serene, smiling face. But when viewed from the side, Devi’s expression changes to one of anger, as she looks furiously toward the sun. In this moment, Parameshwara is depicted soothing her by caressing her chin, calming her anger.

Sri Shankaracharya Swami highlights that only two beings—the divine Parameshwara and, perhaps, the childlike innocence of all creation—have the freedom to touch Devi’s chin, emphasizing the sacred intimacy and reverence for her unparalleled beauty.
Himavan, the king of mountains, performed intense penance for countless years, desiring the boon of having Devi born as his daughter. As a result, Devi took birth as the daughter of Himavan. As a father, Himavan gently touched her chin with the tenderness and affection that only a parent can offer. Lord Parameshwara, too, has the freedom to caress her chin with love and respect. There is nothing in the universe that can compare to the beauty of her chin. The phrase “anākalita sādṛśya cibuka śrī virājitā” beautifully encapsulates this, signifying that the unparalleled beauty of her chin is truly beyond comparison.

Up to this point, the mantras have described the radiant beauty of Devi’s lotus-like face. We will now see how these mantras are divided into three parts: Vagbhava Kutam, Madhya Kutam, and Shakti Kutam. The initial portion is known as śrīmad vāgbhava kūṭaika svarūpa mukha paṅkajā
[whose lotus face is the auspicious vagbhavakuta (the first five syllables of the panchadasakshari mantra).],” where the loveliness of Devi’s face, compared to a lotus, is portrayed. The description of her face concludes with the twenty-ninth mantra.

Some may question whether it is appropriate to give such a detailed description of Devi’s physical attributes, as found in Sri Lalitha Sahasranama and Saundarya Lahari. However, consider the relationship between a child and a mother. A small child, feeling complete freedom and love toward its mother, climbs onto her lap, touches her, talks freely, and expresses itself without reserve. Even in nature, a crow sees its own offspring as the most precious, loving it as though it were crafted from gold. In the eyes of a mother, no child is more beautiful than her own. We have all seen children who, despite seeming unattractive or unkempt to us, are lovingly cherished by their mothers.

In the relationship between a devotee and the divine mother, there is a similar sense of boundless love, where physical beauty becomes irrelevant. The devotee, overwhelmed by devotion, forgets the physical body, transcending worldly concerns. In such moments, the descriptions of Devi are expressions of the highest devotion and admiration.

The description is continued in the comments section…

#Lalita #LalithaSahasranamam

Om manda smita prabhā pūra majjat kāmeśa mānasāyai namaḥ
[who submerges even the mind of Kamesha (Lord Shiva) in the radiance of Her smile.]

The description here focuses on the beautiful face of Devi, specifically highlighting the power of her smile. The verse says, “She who submerges even the mind of Kameshwara in the radiance of her smile.” The use of the present continuous tense is significant—it emphasizes that Kameshwara is continuously immersed in the brilliance of Devi’s smile and has no desire to emerge from that state of bliss.

Kameshwara’s mind is completely captivated by the beauty of her smile, and he longs to remain submerged in its radiant glow. The smile of Devi evokes such divine joy and peace that even the great Lord Kameshwara wishes to remain endlessly enveloped in its splendor. This eternal immersion in Devi’s smile symbolizes the infinite bliss that her divine presence brings.

smitajyōtsnājālaṃ tava vadanachandrasya pibatāṃ
chakōrāṇāmāsīdatirasatayā chañchujaḍimā ।
atastē śītāṃśōramṛtalaharīmamlaruchayaḥ
pibanti svachChandaṃ niśi niśi bhṛśaṃ kāñjikadhiyā ॥
Saundarya Lahari 63

In Saundarya Lahari, the radiant smile of Devi is beautifully described through a short, enchanting story. Once, Devi visited her garden in Sripura, a place that was home to many majestic swans, or Rajahamsas. These regal swans spent precious moments with Devi as she playfully interacted with them in her orchard. When Devi smiles, her entire face lights up with a soft radiance. It is not loud laughter but a delicate, gentle smile that adorns her face. Her smile is subtle, never wide or jubilant, but tender and ever-present.

No words can truly capture the brilliance of Devi’s gentle smile. When she visits the garden, a rare occurrence, and plays with the swans, they become utterly captivated by the effulgence of her smile. On one such rare visit, under the moonlit night, the swans beheld Devi’s tender smile. They gazed up at the moonlit sky, but even the soft light of the moon paled in comparison to the radiance of Devi’s face. The swans became engrossed in the unparalleled beauty of her smile, its tender glow filling them with love and joy.
They drank deeply from the wonder of her smile, becoming intoxicated by the love that flowed from her radiant, smiling face. The swans, overwhelmed by this experience, found themselves lost in the blissful beauty of Devi’s gentle, divine smile.

Sometimes, after a full meal, we become slow-moving and sedate, and even our speech may become sluggish, as if our tongues are a bit paralyzed. In traditional feasts, we are often served sweet pudding followed by puliyinchi—a tangy mixture of tamarind, jaggery, and ginger—to revive us from this state of heaviness. Similarly, the Rajahamsas (swans) became intoxicated after drinking in the celestial radiance of Devi’s compassionate smile. They wanted to move and speak clearly again, seeking a way out of their blissful yet intoxicating state. Just as puliyinchi helps counterbalance the effects of sweet pudding, they sought an antidote for their sluggishness.

In Ayurveda, there’s a remedy known as Kaadi Vellam, which is water in which parboiled rice has been washed before cooking. It is said to cure both obesity and large appetites. The majestic swans, after becoming overwhelmed by Devi’s blissful smile, found that their noses and tongues were paralyzed. They thought that the moonlight, with its cool tanginess compared to Devi’s nectarine smile, might act as an antidote. They drank the moonlight in abundance, as if it were Kaadi Vellam, hoping to come out of their intoxicated state.

The meaning of this experience is that when Devi smiles upon us, we, too, are blessed with bliss. Constant remembrance of the radiant smile on her blissful face leads us to everlasting happiness. This is the essence of the mantra.

Devi manifested from the sacred fire of pure consciousness, and as her glorious form emerged from the fire, the Devas sang hymns in her praise. A magnificent town, named Sripura, was built in her honor, where she was crowned as the queen of the universal empire. Though she ruled Sripura by herself, everyone longed to see her reign alongside Parameshwara, her consort. Responding to this wish, Lord Parameshwara arrived at Sripura.

The description is continued in the comments section…

#Lalita #LalithaSahasranamam