VINAYAKA'S DILEMMA (Soundarya Lahari 72)

After describing Devi's beautiful and delicate shoulders decorated with golden”angada and keyura”, Vasinyadi Vagdevatas give a graphic account of Devi's breasts. They are the symbols of Kameswara's pure Love. They are the two fruits borne by creeper like hair originating from Her navel! She has a slim waist! In between the two breasts are the three “patta bandhavali!” Kameswara premaratna Mani prathipana sthani nabhyalavala romali lathaphala kuchadwayi lakshyaroma lathadhara samunneya madhyama Sthanabhara dalanmadhya pattabandhavali thraya!” She wears the red 'kausumbha’ dress! She has diamond studded ‘ kinkini’ and garlands on Her person! Her thighs are soft and tender whose nature is known to Kameswara only!  Arunaruna kausumbha vasthra bhaswath katithati Rathna kinkinika ramyarasana damabhushita Kamesa jnatha saubhagya mardavoru dwayanvita”

Earlier Sankara has described how creator Brahma, afraid of  the nails that clipped one of his heads, praised Devi's soft and tender shoulders similar to the lotus stalk.  Because of the brightness of the nails, Her tender hands mocked at the freshly bossomed lotus! There is no way for the lotus to equal the ethereal beauty of Devi's soft hands! It may be possible for the lotus if it can obtain Goddess Lakshmi's 'Laksharasa’ from under her feet!

Sankara's fertile imagination, ever active, conjures up beautiful and astonishing visions in describing the beauty and nature of Devi's breasts! The figurative description stuns us! Says Sankara, “ O Mother! Let Your two breasts feeding both Lord Vinayaka and Lord Kumara swamy at the same moment ward off all our difficulties and grant us welfare and happiness! Witnessing  the milk dripping from the nipples of you breasts, Vinayaka, In his childish stupidity, mistook them for his elephant head!! He suspected if his Mother, Devi, has stolen it and touched his head to assure himself if it is there or not!! That is how Vinayaka made his Parents have a hearty laugh and endeared himself to Devi and Kameswara!

In his fancy Sankara  sees the two deities, Vinayaka and Kumaraswamy drinking the Divine milk from both the breasts of Devi! As the Mother of both, She has to satisfy the hunger of Her two children. They cannot take turns and wait as they are hungry! Hence the conjecture that each of them is  feeding himself from each breast! Mother's compassion allows them! Her kindness for children is overflowing even as the milk from Her nipples! Vinayaka suddenly feels if his head has been stolen by his mother! He puts his hand on the head to assure himself of its presence at which the Divine Parents burst into laughter and hug him endearingly!

Sankara suggests that Devi's breasts are as big as the elephant head! Instead of saying it directly, he introduces the fanciful thought of Vinayaka touching his head to know if it is in its place! There is much exaggeration in the description of Sankara! God has endowed breasts to make women beautiful and attractive! They have a larger biological purpose as they are the source of mother's milk that sustains children in their early months and years. We cannot find fault with the description of Devi's breasts as it is that of a Child's (Sankara) wonder! Poets have their uninhibited imagination and none can stop or blame it! Every ‘anga’ of God and Goddess is said to bless the ardent devotee or Sadhaka! Hence Sankara hopes the breasts of Devi feeding Her dear children shall remove  all his difficulties and assure his welfare

DEVI'S HANDS AND NAILS (Soundarya Lahari 71)

Describing the different attributes of Devi's form, Sri Lalita Sahasra Nama Stotra points out the beauty of Her feet. Her feet mock at the beauty of the lotus by their radiance! Her lotus feet are adorned by the jingling chains- manjira! Her gait is dignified as that of the female Swan! She appears to be the very limit of charm! Her entire figure is draped in red and She is adorned with with all ornaments! She is seated on the lap of Lord Siva and has Her spouse in Her control! “Padadwaya prabhajala parakruta saroruha Sinjana Mani manjira manditha Sri padambuja Marali mandagamana Maha lavanya sevadhi Sarvaruna navadyagi sarvabharana bhushita Siva Kameswrankastha Siva swadhina Vallabha”

It is significant to note that the descriptions are minute and does not leave the so called  unimportant parts! Even Devi's nails are described. They are very bright .” Nakha didhiti sanchanna namajjana tamoguna! She resides on the center of the peak of Meru mountain! She is the Queen of Srinagara! She is in the Chintamani Home and settled on the plank of “ Pancha Brahma” “ SuMerusrunga madhyasta Srimannagara nayika Chintamani grihantasta Pancha Brahmasana sthita”

Earlier Sankara has compared Devi's neck to the stalk of Her lotus face! The three folds on her neck are the three sutras tied along with the mangalasutra! Sankara now, in this sloka, describes the significance of the nails! Creator Brahma, reflects on how Lord Siva clipped one of his five heads and praises Devi to save his other four heads! says Sankara, “ O Mother! You have mocked at the newly blossomed lotus by the color of the nails of Your hands! Oh! can the lotus be in any way compared  to your rosy hands? It may be a distant reality if the “Laksharasa” on the feet of Lakshmi is available!

As it is usual for Sankara, the metaphorical description is very engaging! Devi's hands are very beautiful with the rosy nails! This rosy color mocks at the natural color of the lotus! The color of Devi's nails heightens the beauty of Devi! “How can I describe Your beauty?” exclaims Sankara. “ Is it possible for the lotus to equal Devi's hands in any way?, he asks and concludes by saying that it is a very remote possibility unless the lotus gets  the ‘Laksharasa’ from under the feet of Goddess Lakshmi

Nails are very important factors for the beauty of an individual. Healthy nails are usually rose in color. They add beauty to the personality of the individual! Devi's nails are, no doubt, rosy. But Sankara exaggerates and uses metaphorical description. In modern times we find young men and women growing long nails on their hands under the misconception that it adds to their beauty. In fact, they spoil their personality and beauty. To Sankara there is no ideal beauty other than that of his chosen Devi Lalithambika!

BRAHMA'S DISCOMFITURE (Soundarya Lahari 70)

Announcing the emergence and arrival of Sri Mata from the Sacrificial Fire, Vasinyadi Vagdevatas describe Her purpose, dazzling brilliance and the physical form! She emerges from the ‘Agni kunda’ propitiated by the Devas in order to kill Bhandasura and his train who were tormenting the Devas endlessly! She came out with the dazzling brilliance of a thousand rising suns and four shoulders! “ Chidagni kunda sambhuta Devakarya samudyata Udyadbhanu sahasrabha chaturbahu samanvita” A description of other ‘angas’ and their attributes follow.  Her Chubuka is unparalleled! Her neck shines with the Mangalasutra tied by her spouse Kameswara! Her delicate and beautiful shoulders are decked with golden ‘ angadas and keyuras'-a kind of ornaments that beautify the shoulders! “Anakalitha sadrusya Chubuka Sri Virajita Kamesa baddha mangalya sutra sobhita kandhara Kanakangada keyura kamaniya bhujanvitha.”

Almost every part of Devi's face, her eyes, eyebrows, cheeks, nose and its adornment, the tongue, its color and its effect in transforming the white color of Goddess Saraswathi into red, Her mellifluous voice that compelled Goddess Saraswathi to stop playing on her Kachchapi, Her incomparable reddish lip, and how the Chakora birds were under an illusion are described by Sankara with amazing metaphors! Her chin is so beautiful that Her father fondles it repeatedly out of filial bond and affection! Kamesa, having failed to kiss Her lower lip,has tried to lift Her chin many a time to reach up to it! Sankara seems to have been satisfied with the description of Devi's facial features!

Sankara compares Devi's neck to the lotus stalk and Her face to the lotus! The three folds on Her neck are the mark of the three threads tied along with the mangalasutra! Sankara now praises the beauty of Devi's Shoulders! Says Sankara,” O Mother! Terribly afraid of the nails of Lord Siva that cut off one of his heads, creator Brahma desires to get ‘abhaya’-safety for all his four heads at the same time! Hence he is praising the beauty of your delicate creeper like shoulders!

Creator Brahma originally had five heads! He was puffed up with pride and arrogance and thought that he was superior to Lord Siva! Infuriated at the height of arrogance of Brahma who gloated over his power of creation, Lord Siva cut off one of his five heads with his nails! Not stopping at this punishment, the Lord cursed him. Brahma lost his power of creation!! He wanted to atone for his horrible sin and started visiting all Siva Temples. According to legend, Brahma came to the Siva temple in Tirupattur near Tiruchirapalli in Tamil Nadu and worshipped the Lord for a long period!

Impressed by Brahma’s single minded devotion and the appeal by Goddess Parvati, Lord Siva released Brahma from the curse and restored his power of creation! He also granted that he would have separate temple for himself! Lord Siva is called “ Brahmapureeswara” in that place!  Further, the Lord granted that since Brahma's fate has changed at this place, whoever worships at the place will have his fate or destiny changed! Sankara suggests that it is because of Devi's grace that Brahma got his reprieve from the curse of Lord Siva! It is also for that reason,he praised the beauty of Her tender, delicate creeper like shoulders! Is there any one, God or human, who is not pleased at the praise of his or her beauty?

THE THREE FOLDS (Soundarya Lahari 69)

Sri Mata is described as Goddess Saraswathi Herself! She is ‘sangita priya'-lover of music. “Saraswathi sasthramayi guhamba guhyarupini” is how Sri Lalita Sahasra Nama Stotra describes Her! She is the undercurrent of all Sastras, resident of caves or the heart and  whose form is mysterious. She is the treasure house of all arts, connoisseur of all arts and the very limit for emotional appreciation! “Kalanidhi kavyakala rasajna rasa sevadhihi.” She is very fond of 'Sama gana’ the music of Sama Veda! She is gentle and soft and the spouse of Sadasiva. “Samagana priya soumya Sadasiva kutubini”. In the famous “ Syamala Navaratnamala Stotra”  She is represented as “Sangita Matruka” holding the Veena on Her left breast, and showing the ‘Varada mudra’ “ Dayamana dirgha nayanam Desikarupena darsitabhyudayam vama kuchanihita Veenam Sangita matrukam Vande”. Sa Ri,Ga, Ma, Pa Dha NI, Sa, tam tam Veena sankranta kantha hasthantam santham mridula swantam kuchabharatam tam namami Sivakantam” She is considered to be the origin of the seven swaras and the Mother of Music! She presents Herself as compassionate with her long looks and as the preceptor or all! “Veenavadana Vela kampita sirsham namami Matangim” Sri Mata is also described as playing on the Veena and nodding Her head as a mark of Her enjoyment and appreciatimon!

Sankara has already stated how Sri Mata's mellifluous voice has put to shame the sweet notes of Goddess Saraswathi's Kachchapi Veena! Describing Her Chubuka or chin Sankara's poetic imagination runs riot! He visualizes Her father lifting up Her chin again and again out of filial bond and affection! Not stopping at that, Sankara imagines Kamesa lifting Her chin up to kiss Her lower lip having missed it many a time! Sankara's compares Sri Mata's neck to the lotus stalk and Her face to the lotus flower! The white necklace below covered up by the slush of “krisnagaru” heightens the beauty of the lotus stalk viz Her neck!

Continuing the description of Sri Mata's neck Sankara says,” O Mother, the connoisseur of Music! The three folds on Your neck reminds me of the three threads associated with the mangalasutra tied at the wedding! These three folds appear to be the barrier to keep separate all the musical notes, the basis of all ragas,  emerging from your neck like “ Shadjama, Madhyama,Gandhara and others from mixing up with one another!”

In some countries, after the mangalasutra is tied, a one fold ‘sutra’ is tied to the left hand of the bride! The neck is adorned with a ‘sutra’ that has three folds! This has been an accepted practice! Sankara says that music and all its ragas and variations emerge from the neck or throat of Sri Mata! It is because of such sweetness of Her voice Goddess Saraswathi had to give up playing on her Veena and put it under cover!

This sloka is an example of how a great sadhaka looks at his chosen deity. Sankara considers Devi as the very source of music! Whatever sound emerges from her mouth through the throat is music to him! She is “Sangita matruka”-- the mother of all music! She is also  Sangita Rasika one who loves and appreciates music! It is amazing that the three folds on Devi's neck have conjured up this vision in the mind of Sri Sankara! His imagination and visions are simply unparalleled!

DEVI'S NECK (Soundarya Lahari 68)

Vasinyadi Vagdevatas begin Sri Lalita Sahasra Nama Stotra with the description of the physical form of Sri Mata from head to foot! Every organ of Devi is beautifully described. Her princely qualities, the radiance that has illuminated the whole world, the bow and arrow of Manmatha that She holds, Champaka and Asoka flowers that deck Her locks of hair, the Mriganabhi mark on her moonlike face, the eyes moving like fish in a lake, and the ears that have the sun and the moon as thatankas or studs, Her mellifluous voice that mocked at the sweet notes of Kachchapi, and Her seductive smile that stole the heart of Her spouse Kamesa are figuratively explained with elegance! Her chubuka has no parallel at all! It is in the twelfth sloka that the Vasinyadi Vagdevatas refer to the neck of Devi and point out its distinction. Her neck is lustrous with the mangalasutra tied by Kamesa! “Kamesa baddha mangalya sutra sobhita kndhara.”

While brevity is the hallmark of the slokas in the Sahasra Nama Stotra, Sankara takes cue of the description and elaborates on many more details that he conjures up in his mental vision! Describing the tongue of Devi, Sankara says that it has the effect of changing the white color of Goddess Saraswathi into red! Her tongue is intensely red and chants the praise of Kamesa! She rewards Vishnu, Indra and subrahmanya with the remnants of Her betel chew! Her voice is so sweet that it compelled Goddess Saraswathi to bundle up her Kachchapi Veena in utter humiliation! Sankara then dilates on the beauty of Her Chubuka or chin! He visualizes how Devi's chin is fondled by Her father and patted again and again. Kamesa himself would have missed a kiss from Her and repeatedly lifted her chin to reach up to her lower lip!!

Having described the distinct features of Devi's face, Sankara extends his inner vision to Devi’ neck! The line “ Kamesa baddha mangalya sutra sobhita kandhara” fires his imagination! He delves deep into the private romance of Devi and Kamesa! Says Sankara, “O Mother! Your neck, involved in the deep and close embrace of Kamesa is similar to the stalk of Your lotus face! It is because Your white necklace below is totally smeared by flush of “krishnagaru” which heightens the beauty of the lotus stalk!

Sankara excels in metaphorical descriptions!  Devi’s slender and delicate neck is compared to the beautiful and tender stalk of the lotus! What is the nature of Her neck? it has been involved in the hair raising deep and close embrace of Kameswara! The beautiful face of Devi is compared to the lotus flower whose stalk is Her neck! The white necklace below is smeared by the dense, fragrant “krishnagaru” paste which is compared to the thick mud or slush from which the lotus emerges! What an amazing and interesting interpretation of Devi's neck!

It is customary for poets and writers to compare the face of a beautiful woman to the full moon or lotus in it's bloom! Her eyes are generally compared to lotus petals that are broad and extend to the ears! “Rajiva pathrekshana”! Lotus stalk is long and slender. Hence the comparison of Devi's neck to the stalk of lotus! Sankara's insatiable desire to describe the ethereal Divine beauty of Sri Mata is exemplified throughout the slokas of Soundarya Lahari! The very name of the work means “Waves of Beauty!” There can never be “Waves of Beauty” better than Sankara's in poetry!!

DEVI'S CHUBUKA- CHIN (Soundarya Lahari 67)

Vasinyadi Vagdevatas describe the glorious attributes of Sri Mata before giving an account of the terrible war She waged against the evil minded Bhandasura and his train. In fact the very purpose of the emergence of Devi is to accomplish the work of Devas! “ Deva karya samudyata”. She has drenched the entire universe with Her dazzling red color! She wields the bow and arrows of Manmatha as if to control all 'ragas’ or attachments! She is decked with Champaka and Asoka flowers! The ‘mriganabhi’ mark on Her moon like face resembles the spot on the face of the real moon itself! She has exceptionally beautiful eyes resembling the fish crisscrossing the lake! Her nosegay defeats the brilliance of the stars in the sky! While the sun and the moon adorn Her ears as thatankas, Her ‘Kapola’ reflects like the mirror of Padmaraga stone!

She has beaten the music of the Kachchapi Veena of Goddess Saraswathi by Her amazing mellifluous voice! She has drenched the ‘Manas’ of Kameswara with Her sweet seductive smile! She is blessed with incomparable 'Chubuka’ or chin! She shines brightly with the ‘mangalya’ tied by Kamesa! Sankara is not at all satisfied with the general description of Her beauty. He delves deep into the basic emotions of people related to Devi. Thus he brings in Her father, Himavan and  spouse Kameswara who have fondled Her! Sankara imagines how Himavan would have touched Her chin and exhibited his filial affection! He also conjures up the picture of Kamesa romancing Devi in an intimate way!

“Anakalitha sadrusya chubuka Sri virajita”-this statement fires the imagination of Sri Sankara! He sees in his mental eye the way in which Her father and spouse moved with Her and enjoyed Her company. Says Sankara, “ O the darling daughter of Himavan! How many times Your father would have lifted your ‘chubuka’- chin with the tip of his fingers out of filial bond and affection! How many times Your husband would have lifted up Your Chubuka- chin again and again after failing to kiss Your lower lip! Your ‘Chubuka’-chin has become the incomparable handle for Iswara to look into the mirror of Your face!!  To what can we compare and describe Your ‘chubuka’? It is unequalled and incomparable!”

Sankara touches on the filial bond of affection of a father as well as the intimate Sringara rasa of the husband! It is quite natural for the father to pass his hands on the cheeks of his darling daughter and lift up her chin when she is angry or out of her mood. When children, especially girls, are exceedingly beautiful, parents indulge in touching their cheeks and lifting up the chin of the girl. Since Devi’s beauty is indescribable, it is no wonder that Himavan would have lifted Devi's chin quite a number of times!

Sankara imagines that Iswara would have failed many times to kiss the lips of Devi! To get to Her lower lip he would have lifted up Her chin a number of times! Description of romance between Gods and Goddesses is common in Hindu mythology and epics. Jayadeva's “Gita Govinda” glorifies the ideal, spiritual love between Krishna and Radha! The Ashtapadis are highly erotic and full of Sringara rasa.The Bhagavata Purana describes the “Rasa Leela” where Krishna takes innumerable forms to dance with the Gopikas! Kalidasa in his Kumarasambhava describes the love between Siva and Parvati! Poets have their license and none can question them! Sankara is a poet par excellence and it is pure devotion to the Supreme Being that makes him feel like that!

THE KACHCHAPI VEENA (Soundarya Lahari 66)

Sri Lalita Sahasra Nama Stotra, in it's ‘Kesadi padanta' description glorifies the various attributes of the physical form of Sri Mata. After describing Her nose and its adornments, Her ears and the sun and the moon who become Her ‘thatankas are described! Her ‘kapola’ is similar to the mirror of Padmaraga stone! Her teeth are pure and white like the fresh sprouts!  She has shamed the ‘Kacchapi’ with Her sweet talk! She has drenched the Manas of Kamesa with the radiance of Her seductive smile! “ Suddha vidyankurakara Dwija pankthi dwayojwala Nija sallapa madhurya vinirbharsita Kacchapi Mandasmitha prabhapura majjath Kamesa Manasa”

Sri Mata is” Narayani Nadarupa namarupa vivarjita--She is the Sakthi of Narayana, the very form of primordial Sound or Pranava! As such She is Formless and Nameless! She is Awareness Herself and the form of all response or ‘chetana’! At the same time She is inertness or jadasakthi and the undercurrent of everything in the universe!” Chichakthis Chetanarupa jaasakthir jadatmika.”She is “Kalathmika kalanatha kavyalapa vinodini”-She is the soul and Queen of all Art, One who revels in hearing the kavyas or epics! She is “Bhasharupa” the very form of language! She is “Saraswathi sasthramayi guhamba guhyarupini”-She is Goddess Saraswathi Herself, the innate force in the sasthras, the dweller in caves, and whose form is steeped in mystery! Vasinyadi Vagdevatas describe Her as “chandassara sasthrasara mantra Sara thalodari”--the very essence of Chandas' or prosody, sasthras and mantras! She is also slim in Her personality!

After describing the amazing and incredible quality of Devi's tongue, its redness and how it transformed the whiteness of Goddess Saraswathi into red color, Sankara visualizes the sweetness of Devi’s speech! Says Sankara, “ O Mother! Goddess Saraswathi is eulogizing on the veena, the heroics of Your spouse Kamesa, in front of You. Involved in appreciation of her praise, You are nodding your head! You are about to compliment Goddess Saraswathi on her performance! The extraordinary and incredible sweetness of your speech put to shame the melodious sound of the veena! Goddess Saraswathi had no other alternative but to stop playing on it and put it under cover!”

Sankara's vision is itself  extraordinary and metaphorical! In every aspect of his Divine Mother he sees something significant and special! Coupled with his inner eye and inspiration he sees pictures of Devi which none else can see! Is it possible for anyone else to conjure up such images of Devi? It is because of his intense bhakti and total dedication to worship of Devi that such scenes come to his memory and vision! Sankara's description is in line with what Sri Lalita Sahasra Nama Stotra has described in the first line of the eleventh sloka which says that Devi's sweet speech has defeated the Kacchapi-- the melodious music of the veena of Goddess Saraswathi!

The Veena is considered as a Divine instrument. It is not that all can master it. Goddess Saraswathi's Veena is called “Kachchapi” She is represented as holding the Veena in her hands.The instruments and the “ayudhas” held by Gods and Goddesses have distinct names. Thus Lord Siva has his ‘Trisula’ or Trident, and 'Pinaka’ his bow! Lord Vishnu has 'SudarsanaChakra’ or the Disc, ‘Panchajanya’ the conch, ‘Kaumodaki’ the mace, ‘Srivatsa’ the scar,  ‘Nandaka’ the sword and ‘Kausthubha’ the precious stone! Sage Narada, considered as the great exponent of the Veena is said to have “Mahathi” as his instrument! The other forms of Veena include Chitra, Vichitra, Rudra and other types. Saraswathi Veena and Chitra Veena are used in Carnatic music while the others are used in Hindustani music! The Veena is the abode of divinity and has references from Kalidas’ ’Kumara Sambhava’, 'Syamala Dandaka and even the Upanishads. Each part of the Veena is said to be the seat of a God or Goddess! Veena's neck is said to be Siva! The strings constitute Parvati and the Bridge Lakshmi! The secondary gourd is Brahma while the Dragon head is Vishnu! The resonated body is said to be Goddess Saraswathi! The speech or voice of Sri Mata is sweeter than the sweetest notes produced by the Kachchapi Veena of Goddess Saraswathi according to Sankara!

DEVI'S THAMBULA (Soundarya Lahari 65)

Nothing stirs in the universe without the sankalpa or will of Sri Mata! It is foolish to think that one has achieved something through his own effort.That ego has to be eschewed if one wants the grace of Devi. Agni, Vayu and Indra have already realized their helplessness in the absence of Devi's will and grace! We need not think of the position of mortal man who is steeped in Maya and material world.Sri Lalita Sahasra Nama Stotra describes Devi as Katyayani, the destroyer of Time, and the one served by none other than Lord Vishnu himself! “ Katyayani kalahantri Kamalaksha nishevita”. Her mouth is full of betel leaves and arecanut!! She has the radiance of the pomegranate flower!  She has the beautiful eyes of the deer and is attractive! She is important and the spouse of Kameswara! She is the friend of everyone! “ Thambula pooritha mukhi thadimi kusumaprabha Mrigakshi Mohini mukhya Mrudani mitra Rupini”. She is the very embodiment of Will powerl, knowledge and action! “ Iccha Sakthi Jnana Sakthi Kriya Sakthi Swarupini.

Sankara has already explained how the Chakora birds were cloyed with the moonlight of DEVI's Smile generated from Her full moon face! To avoid that cloying sweetness they drank the natural moonlight mistaking it for the vessel wash! Devi's tongue is of the redness of the ‘Japa’ flower and engaged in chanting the greatness and heroics of Her spouse Kamesa! The redness of Her tongue is so powerful that the spotless whiteness of Goddess Saraswathi is transformed into redl Has not Devi drenched all the worlds with the  natural redness of Her form? She is effulgent with the brightness of a thousand rising suns! ”Nijaruna prabhapura majjath brahmanda mandala Udyadbhanu sahasrabha chaturbahu samanvita.”

In this sixty fifth sloka of Soundarya Lahari Sankara speaks of the grace with which Devas defeated the asuras and what reward she gave them! Says Sankara, “O Mother! After victory over the asuras, removing the head gear, Devas and others prostrated before You! They didn't accept  “Siva nirmalya”-- the remnants of puja and worship! On the other hand, Lords Subrahmanya, Vishnu and Devendra have taken in the the remnants of Your half chewed tamboola with white camphor bits! That is the reward that Devi grants to those that have won Her grace!”

Sankara says that Lord's Subrahmanya, Vishnu, and Devendra are not interested in taking the remnants of puja and worship-- nirmalya, the share of Chandeswara,a form of Siva! But they have accepted the half chewed thamboola with bits of white camphor, a fragrant component! That is the gift that Devi gives as they remove their head gear and prostrate before Her!

It is clear from the sloka of Sankara that Devi is the Supreme BRAHMAN before whom the Trimurtis, creator Brahma, protector Vishnu and destroyer Rudra prostrate! It is said in the Sahasra Nama that Devi created the ten avatars of Lord Vishnu from the nails of Her ten fingers! “Karanguli nakhotpanna Narayana dasakrutyai” The Upanishads also proclaim the indispensability of the grace of BRAHMAN in all our activities! Soon after the decimation of Bhandasura with Maha pashupatastra, all Devas were immensely pleased. Brahma, Vishnu and Devendra praised Devi for killing the asura and his train. “Brahmopendra Mahendradi Deva samsthutha vaibhva” The half chewed Tamboola is the prasadam for the Devas!

SRI MATA'S TONGUE--ITS EFFECT (Soundarya Lahari 64)

Every sloka of Sri Lalita Sahasra Nama Stotra glorifies the innumerable attributes of Sri Mata! She is described as the basis of Nature, the unmanifest as well as the manifest! She is all pervading, of various forms, the embodiment of Vidya-Knowledge and Avidya- Ignorance! She is the cynosure of the eyes of MahaKamesa! She is also the moonlight that wakes up and pleases the Kumuda-- Lily flower! “Moolaprakriti ravyakta vyaktavyakta swarupini  Vyapini vividhakara vidyavidya swarupini MahaKamesa nayani kumudahlada kaumudi!” She is the messenger of Siva and worshipped by Him! She is also the form of Iswara! She is the bestower of wellness to all! She is the darling of Lord Siva, devoted to Him, dear to Her devotees and worshipped by them! “ Siva duti Sivaradhya Siva murthi sivankari Siva Priya Siva para sishteshta sishtapujitha.” She is beyond the reach of Manas and words and Self effulgent! “Aprameya swaprakasa mano vachamagochara!”

There is none in this world who is not pleased by the praise showered on him deservingly or undeservingly! Similarly all Devas are pleased by the praise heaped on them by their bhakthas. In fact, all the stotras composed  by devotees like Sankara are in praise of the concerned Gods or Goddesses! Normally we are happy to hear our praise! We are doubly happy when our close relatives are spoken well of.The husband is happy when the wife is praised. Similarly the wife is elated when her husband is spoken very highly of of! A loyal wife shall always be thinking about  her husband and the sterling qualities of his character.

Sankara, in this sloka points out how Sri Mata is constantly thinking of Her husband Kameswara and his qualities! Once again, Sankara's vision describes Sri Mata's tongue in a new interpretation! Says Sankara, “O Mother! Your tongue is red like the” Japa flower!” It is constantly praising the great qualities of your husband! It  is amazing to observe how the pure white body of Goddess Saraswathi has turned red as she seats herself in front of you!” What Sankara means is that Sri Mata's tongue is not only deep red in color but capable of turning into red anything in its proximity! The powerful red rays shall not leave anything unchanged!

Sankara says that Sri Mata is wondering at the heroism of Kameswara in fighting and decimating Trpurasuras and their forts! She chants within Herself the other heroics of Her spouse! Seated in front of Sri Mata's tongue, the pure quartz like white color of Goddess Saraswathi is transformed into red! The Divine red rays can change anything into red color!

The body is the temple of God! Every part of it is sacred and has to be utilized for good purpose! Any devotee or upasaka has to keep in mind this aspect. The parts of our body should not be misused or abused! The tongue should speak and sing the glory of God in any form!  Manas should worship him! Both the legs should visit temples! Ears should hear the Divine sports of God! Eyes should drink deep the beauty of the Lord! Nose should smell the water fragrant with ‘ thulasi’ (Oscimum sanctum).! Head should bow down in utter humility before God! “Jihve! Kirthaya Kesavam Muraripum cheto! bhaja Sridharam panidwanda! Samarchayachuta kathah srotradwaya! twam srunu, Krishnam lokaya lochanadwaya! Harergacchanghri yugmalayam jighra ghrana! Mukunda pada thulasim murdhan! namadhokshajam” directs Sri Kulasekhara Azwar in his Mukundamala. By saying that Sri Mata is chanting for ever the glory and the Divine sports of Kameswara, Sankara suggests that all mortals should chant the glory of God and his Leelas!

THE CHAKORA EXPERIENCE (Soundarya Lahari 63)

In the first few slokas at the beginning of Sri Lalita Sahasra Nama Stotra, the emergence of Sri Mata, the purpose for which She has taken avatar and the radiance She has flashed throughout the world have been described. She has kept for Herself “pasa, and ankusa representing raga or intense attachment and anger! Her sugarcane bow stands for Manas while the arrows indicate the “Panchatanmatras”-- sabda, sparsa, rupa, rasa and gandha! Thereafter, the Vasinyadi Vagdevatas describe the different ‘angas’ of the form of Sri Mata-- Her fragrant locks of hair with Champaka and Asoka flowers, the ‘kuruvinda Mani sreni kanathkotira’ decoration! Then follow the distinct description of Sri Mata's face! Sankara uses metaphors and says that Her face is the moon itself! “Mukh Chandra”! The kasturi mark on Her face is like the dark spot on the face of the full moon! “Kalankabha mriganabhi viseshika” Her face is that of Manmatha- ‘Vadanasmara’ The mangalya is similar to the festoon tied to the home! “Mangalya griha thorana chillika!”

Sankara, in his previous slokas, has elaborated on the beauty of Her eyes with collyrium! Her eyes are open for ever to protect Her own creation! The fish hide themselves fearing that they might be mistaken for stealing the quality of open eyes! Her ears are mistaken for the arrows and bow of Manmatha! Her two ear studs reflect on the exquisite cheeks and appear as four! Sankara considers that as the four wheeled chariot of Manmatha! Even Goddess Saraswathi has lost herself in the appreciation of Sri Mata's song! She has never stopped nodding her head in enjoying that bliss which is indicated by the tinkling sound produced by her “kundalas”! The redness of Sri Mata's lips challenge and defeat the redness of the ‘bimba’ fruit!!

Sankara now gives a wonderful metaphorical description of the face of Sri Mata! He is not at all satisfied with the descriptions earlier. His imagination runs riot and in his mental vision he sees a  an amazing picture! Says Sankara, “ O Mother! The Chakora birds, having drunk deep the moonlight of Your smiling full moon like face, are suffering from cloying sweetness! They are unable to bear the excessive sweetness! In search of something sour, they drink the cool normal moonlight every night under the illusion that it is sour wash!

What an amazing metaphor! Sri Mata's face is compared to the full moon and Her smile is equated to moonlight! The excessive sweetness of the smile has hurt the beaks of these Chakora birds! Hence they go in search of the nectarine natural moonlight mistaking it for sour wash! Chakora birds are regular visitors during moonlit nights!

Chakora bird belongs to the family of crow--pheasant. It is a legendary bird described in Hindu mythology. According to legend, it is believed to reside upon the beams of the moon! In the .Mahabharata, when Kuchela, under severe stress of poverty, went to meet his dear old friend Sri Krishna, he happened to see the Chakora Pakshi! He didn't ask for riches from Krishna and returned empty handed. He was amazed to see his wife and children in prosperity soon after he rturned home! All his poverty had vanished! Chakora pakshi is believed to usher in good luck!

DEVI'S LIPS (Soundarya Lahari 62)

It is surprising to note that Sri Sankara has gone further in describing the beauty of Sri Mata! He has exceeded them in portraying Her ethereal beauty and looking at Her form in different exclusive angles! She has drenched and stolen the heart of Kamesa with Her sweet seductive smile! “Mandasmitha prabhapura majjath Kamesa Manasa.” She is decked with golden Keyuras on Her shoulders! “Kanakangada keyura kamaniya bhujanvitha.” She has a very slim waist! “Lakshyaroma latadhara samunneya madhyama.” She has two soft, delicate thighs known only to Her spouse Kamesa.”Kamesa jnata saubhagya mardavoru dwaynvita.” She has defeated the lotus by the radiance of Her feet! “Padadwaya prabhajla parakruta saroruha.” In no way is She inferior to the dignified gait of the female Swan! ”Marali manda gmana maha lavanya sevadhi”

Her entire form is of red color and adorned with several ornaments. She seats Herself on the left thigh of Kamesa and has total control of Her husband! “Sivakameswarankastha Siva swadhina Vallabha.”

Sri Mata's voice is sweet and extremely mellifluous! It is like the cascade of Amrita from heaven- the Divine nectar! Sankara envisions Goddess Saraswathi enjoying Devi's song and nodding her head vigorously! The ‘kundalas’ on her ears create a tinkling sound as if she is admiring and appreciating Devi's song! Sankara compares Her nose to a flute and hopes that would bring happiness and cheer to him and others! The pearl at the tip of Her left nostril ( Chandra Nadi) is similar to the one in the nose!

While the Vasinyadi Vagdevatas describe Devi's form and ‘angas’ in general, Sankara delves deep in to their specialities! To his devotional and spiritual eyes everything about his Mother is imbued with special significance! His angle of vision is not that of an ordinary mortal but of a wondering upasaka of Devi! He describes the extraordinary nature and beauty of Devi's lips! Says Sankara, “O Mother! Let me tell the natural quality of and comparison for your lips! The coral creeper in its ripened state can equal Your lips!  The coral alone is not enough. It has to ripen. That deep redness too is not sufficient! The other fruits of creepers are others suitable! The reflection of Your lips make the fruit of “Donda”- a creeper red in color! That is why it is called “Bimba”. Hence it is not similar even to the sixteenth part of Your lips!”

Woman's beauty is generally judged by her face, eyes and gait! The face is compared to the full moon in general. The eyes are compared to the lotus petals that are broad and even extending to the ears! “Rajiva patrekshana” “Akarnanta nayana ” The more she walks slowly with dignity the more beautiful she is considered! She is compared to the gait of the female swan-°Marali manda gamana”-Sankara employs all these images in the description of Devi’s beauty! Another aspect of beauty is the lips of the woman. Sankara, therefore, describes the special nature of her Divine lips in this sloka. They are expected to be red in color and soft! They are generally compared to the red “Bimba” fruit!

Often in te stotras praising the deities, we come across the standard  description of the beauty of the the God or Goddess! The smile and teeth of the woman adds charm, and attraction to her personality! Sankara, in one of his great and popular stotras on Devi, “Meenakshi pancharatna” describes the beauty of Devi in the first sloka. “ Udyadbhanu sahasrakoti sadrusam keyura harojvalam bimboshtim smitadanta pankthi ruchiram pitambaralankrutam…”She is similar to thousand crore rising suns, decked and radiant with Keyuras and garlands, endowed with lips like the ‘Bimba’ fruit, with smiling rows of teeth and adorned with the yellow dress pitambara” Thus the beauty of Devi is the ideal and standard that any woman can anticipate!