MANMATHA'S QUIVER (Soundarya Lahari 83)

The beauty of Sri Lalitambika

is indescribable and incomparable! Vasinyadi Vagdevatas describe Her exceptional beauty in the first twenty one slokas of Sr Lalita Sahasra Nama Stotra. With such beauty and adornment, Devi prepares Herself for the terrible fight with Bhandasura and his evil company! In fact she has emerged from the homa kunda for the specific purpose of rooting out evil and establish Dharma! The Devas had prayed for Her intervention as Bhandasura and his train were invincible! Is she not the ocean of compassion? ”Avyaja karunamurthy rajnana dhwanta dipika”-Her compassion is causeless and She is the torch that dispels all darkness! She is of “ Sandrakruna samanadhika varjitha”- Her compassion is very deep and all are equal to Her irrespective of their status, humble or noble! There is no power equal to Her; She has all power; She brings all happiness and grants emancipation; She is the inherent force in everyone and the embodiment of all mantras! “ Sarva sakthimayi sarvamangala sadgatiprada Sarveswari sarvamayi sarvamantra swarupini”

Sri Lalita Sahasra Nama specifically says that  the softness and gentleness of DEVI's thighs is known to Her spouse Kameswara alone! Her forelegs (janu) are in the shape of “ Manikya' makuta- a crown of ‘Manikya’ precious stone! Then comes the description of Devi's ‘ jangha’ “ “Indragopa parikshiptha Smara thunabha janghika”--It is similar to Manmatha's hidden quiver of arrows!

Sankara's description of the thighs of Devi is in line of what the Sahasranama has said. She has lightened the entire universe by covering it with Her ‘ Nithambas!’ She has defeated the softness of the elephant trunks and plantain stems by Her round and fine thighs! She has even defeated the hard and stony nature of the heads of ‘Diggajas' by her hard forelegs by prostrating to Her spouse Iswara repeatedly!

Sankara's poetic imagination conjures up an amazing vision of Her “ jangha” which only a poet like him can think of!  Says Sankara, “ O Mother, Daughter of Himavan! In order to defeat and disturb the severe penance of Siva, Manmatha laid aside his ten arrows and made Your “Janghas” his quiver! In other words the “ janghas are perfectly round and look like the quiver where arrows are kept! Indra, king of Gods and other Devas are ever at Her feet worshipping Her!

Sankara refers to Manmatha's attempt to bring together Siva and Parvati by disturbing the severe penance of the Lord! Sankara says that Manmatha laid aside his five flower arrows and others. He converted Devi's ‘Jangha’ as his quiver for his arrows! The round and perfect ‘ Janghas’ are an invitation for love and eroticism! Sankara's description of Devi, with the exception of the first few slokas, is full of Sringara rasa! We wonder at his imagination and the visions that he perceives in his inner vision! We cannot take exception to his descriptions as he has his poetic license!!

"SOFTER THAN THE ELEPHANT TRUNK AND HARDER THAN ITS HEAD" (Soundarya Lahari 82)

Vasinyadi Vagdevatas revel in the glorious description of the different ‘angas’ of Sri Lalita Maha Tripurasundari! The descriptions are so figurative that it it is very difficult and challenging to explain them! It is only after a detailed account of the purpose of Devi and the adornments She wears, Her ‘ayudhas’,eyes,face, nose, earstuds, forehead, voice, smile, chin, neck, decorated shoulders, breasts, slender waist, and others that She is said to ready Herself for the terrible fight with Bhandasura and his train! She is fully draped in red and there is no adornment that She does not wear! “ Sarvaruna navadyagi sarvabharana bhushita.” She is seated on the lap of Kameswara, “ Siva Kameswa rankastha.” She is in the center of SuMeru and the chief of the city of Srinagara, “ Sumerusrunga madhyasta Srimannagara nayika Chintamani grihantasta Pancha Brahmasana sthita” She resides in the Chintamani home and on the pedastal of “Pancha brahmas!” She is stationed in the great lotus Forest and resides in the “ Kadamba Vana!” She is at the middle of the ocean of Amirta! She is Kamakshi the bestower of all desires! “ Maha padmatavi samstha Kadamba vanavasini Sudhasagara madhyasta Kamakshi kamadayini!” She is very proud of the praise of Her glory by all sections of Devas! “ Devarshigana sanghata sthuyama natma vaibhava!

Describing the thighs of Devi, Sri Lalita Sahasra Nama Stotra says that their softness is known to Kamesa alone! The forelegs are in the form of “ Manikya' makuta”-crown of precious stone Manikya'! “ Kamesajnatha soubhagya mardavorudwayanvita Manikya makutakara janudwaya Virajita!” She has defeated the brightness of the lotus by the radiance of Her feet! They are adorned by the jingling diamond ‘manjiras’. Her gait is royal and dignified as that of the female Swan! “ Sinjana manimajra manditha sripadambuja Marali mandagamana mahalavanya sevadhihi”

After describing how Himavan gave away his great burden and the width to his daughter Parvati and how She covered the entire world with Her ‘Nithamba’, Sankara describes Devi's thighs and forelegs. Says Sankara, “ O Mother! You have already won over the very soft elephant trunks and those of the golden banana trees by Your round and nice thighs! By prostrating again and again at the feet of Your Spouse, Your forelegs have hardened themselves so much that they defeat the hard heads of the Divine Elephants!”

Sankara compares Devi's thighs to the soft trunks of the elephants and remarks that they are softer than them! He also says that they are softer than the golden banana stems which by nature are very soft! As such no object in the world can be softer than the thighs of Devi whose nature is known to Her spouse Kameswara alone! It is duty of the wife to prostrate and worship

Her husband. By repeatedly doing so Devi's forelegs have become hardened and rough! Sankara, in exaggeration, says that Her forelegs have beaten the hardness of the heads of the eight Divine Elephants which are called the “Diggajas!” Sankara's description of Devi and Her beauty is full of metaphors and exaggerations!

Sankara refers to the eight Divine Elephants that are supposed to guard the eight directions! They are considered to be mighty and invincible according to mythology! It is believed that they hold the earth in eight directions! First of the eight ‘Diggajas’ is Airavata, the spotless white elephant that emerged from the ocean of milk when it was churned by the Devas and the Asuras! That was taken by Indra, king of Devas! The other elephants are Pundarika, Vamana, Kumuda, Anjana, Pushpadanta, Sarvabhouma, and Supratika. Their wives are Abhra, Kapila, Pingala, Anupama, Tamraparni, Subhradanti, Anjana and Anjanavati respectively!

DEVI'S NITHAMBA--(Soundarya Lahari 81)

The dhyana sloka of Sri Lalita Sahasra Nama Stotra puts in essence the beauty and glory of Lalithambika in these words: “ Sarvalankarayuktham, sakala mabhayadam bhaktha namram Bhavanim; Sakumkuma vilepana malikachumbi kasthurikam samandahasi thekshanam sasara  chapa pasankusam aseshajana Mohini marunamalya bhushojwalam…” She is adorned with all types of ornaments and jewels, offers abhaya or fearlessness to all, obedient to Her devotees, has the Vermillion smear all over Her form, has kasthuri bindi on Her forehead, with sweet smiling looks, with bow, arrows, pasa and ankusa! She is the temptress (mohini) of all and shines with brilliance with the red garlands and dress! Can there be any better description of Devi than this?  Everything about the form of Lalithambika is so beautiful and beyond proper description! After describing the “ Kuchadwayi”- the breasts of Devi and Her slender waist Vasinyadi Vagdevatas speak about the other ‘angas' of Devi! Sankara goes a little further in saying that she is sweating and her jacket has reached a breaking point due to to the movement of Her breasts!

The speciality of Her navel is explained as the stable whirlpool on the river Ganga! The romas or creeper like hair that support the budlike breasts are the starting point for the fire or the erotic passion of Manmatha! The navel is the ‘homa kunda’ for the fire of the Love God and walking place for Rati, the spouse of Manmatha! It is also described as the cave for the satisfaction of the eyes of Iswara says Sankara! Sankara considers Devi’s waist as very slim and delicate and  likely to snap at any moment! It is bent because of Her heavy breasts! It is swaying like a tree on the bank of the river that has given way!

Sankara, in this sloka, describes the manner in which Sri Lalitambika makes the entire universe very light! Says Sankara, “O the Daughter of Himavan, Parvati! Your father has given the legacy of  his burden and width to you! That is the reason why Your great and wide “ Nithamba” (buttocks) on the backside of the waist girdle have wrapped the entire earth or universe making it light!”

The great poet Kalidasa says that the Himalayas stand as a measuring rod in the north! The extent- it's length, width and height is astounding! It has challenged all attempts of scaling it till recently. Sankara points out that Himavan has given his width and weight to his dear daughter Parvati who with her broad  ‘Nithamba’ covers the whole world and makes it very light!

Sankara, in other words, is heightening the beauty of Lalithambika by saying that Her ‘Nithamba’

is large and wide enough to wrap the entire universe in its fold! Devi, no doubt, is the creator, sustainer and destroyer of creation!  She bears the entire burden of the world and the welfare and happiness of Her own children! She cannot tolerate the pangs and troubles of Her own children!

SWEATING OF DEVI (Soundarya Lahari 80)

The description of of the form of Sri Lalitambica by Vasinyadi Vagdevatas is highly figurative and a challenge for any proper explanation! They describe that Devi has won over Kamesa by Her l smile! Her chin or Chubuka has no parallel anywhere! Her voice is so mellifluous that Goddess Saraswathi had to withdraw and cover up her Veena Kacchapi! Devi's shoulders are beautified by the ‘angadas and Keyuras'! The description of Devi's breasts is really amazing! They are spoken of as the fruits borne by the innumerable creeper like ‘romas’--hair originating from her navel! They symbolize the Love of Her Spouse Kamesa! To add to Her ethereal beauty, She has diamond studded ‘kinkinis’ and garlands all over Her body! Her waist seems to be supported by several creeper like hair- ‘romas’! Thus it is very slender! Her thighs are described in an erotic indirect manner! It is Kamesa alone who has known the softness of Her thighs! She has defeated the glow and brightness of the lotus by the radiance of Her feet! Not only these, She has the jingling diamond “manjiras’’ on her feet! Above all She has the royal and dignified gait of the female Swan!

After describing the Divine breasts in his own amazing and inimitable manner, Sankara dwells on Her exceptionally slim and delicate waist! He has described the Navel of Devi as the steady whirlpool on the Ganga! The navel is the support for breast buds supported by the creeper hair! It is also the “homa kunda” for the fire- passion of Manmatha as well as the walking place for Rati , spouse of the Love God! Her waist, according to Sankara, is naturally emaciated and bent with the weight of Her heavy breasts! It gives the impression that it may snap at any moment and is like the swaying tree on the edge of the river bank which has given way!!

In this eightieth sloka Sankara goes a little deeper in to his imagination to describe the waist and the adjacent parts! Says Sankara, “O Parvati! You sweat profusely as you meditate on Iswara! The blouse You wear is getting tightened by the rubbing of the golden ‘kalasa’ like breasts! To prevent any injury to Your slender and delicate Waist by the breasts created by Manmatha, it is tied in three folds by white creepers!”

Sankara's poetic imagination is running riot in this sloka! He visualizes Devi in deep meditation of Her husband Iswara! As a result of such severe penance, She sweats profusely! The large and heavy breasts, by their movement, tighten Her blouse to the point of breaking it! Sankara is afraid that the slender waist of Devi may be injured by the heavy breasts! Hence it is tied three folds by the white creepers!

Sankara considers Manmatha as the creator of Devi's breasts as “kanaka kalasas”! Indirectly he hints that Brahma, being very old is incompetent to create them! The words “ tanubhuva” mean  by Manmatha! Sankara's incisive imagination visualizes even the sweat that forms on Her sides! More astonishing is the description that the blouse She wears has reached its breaking point on account of the movement of the heavy breasts! There is no doubt that the  average reader is very much annoyed at these erotic descriptions of the ‘angas’ of Devi! But we have to take them as fanciful images that are conjured up by poetic imagination which cannot be questioned! The famous Bengali poet Jayadeva commemorates the Divine Love of Radha and Krishna in “Sringara rasa” in his “Ashtapadis!” He is one step above Sankara in describing the erotic love between Radha and Krishna! We find such treatment of Love in another great work “Krishna karnmruta!

DEVI'S WAIST. (Soundarya Lahari 79)

Describing the glorious attributes of Sri Lalita Maha Tripurasundari's form, Vasinyadi Vagdevatas give an account of Her ‘angas’ in an astonishing manner. Starting from the way she emerged from the ‘ Chidagni Kunda’, Her purpose, shoulders, bow and arrows, radiance, beauty of Her face, the adornments, the Champaka, Asoka, and Punnaga flowers She wears, the speciality of Her eyes, the thatankas formed by the sun and the moon are explained in beautiful figurative language! Not only this, She has defeated the famous Kacchapi--the Veena of Goddess Saraswathi by Her mellifluous voice! She has drenched the Manas of Kamesa with her beautiful exceptional! smile! Her Chubuka or Chin has no parallel! Her neck radiates with the Mangalya tied by Kameswara! She wears golden ‘angadas and keyuras!’ Her breasts are the fruits borne by the creeper like hair- ‘romali’ originating from Her Navel!

Lalithambika's waist is very slim! It is as if it is balanced precariously on the numberless hair- ‘romas’. “Lakshyaroma lathadhara samunneya madhyama”.She is draped in Her favorite “arunaruna kausumbha” dress! The space between her two breasts has been dwarfed by the friction between them and entered Her cave like Navel! Sankara calls Her Navel a stable whirlpool on the Ganga! It is the starting point to the hair that support the bud like breasts of Devi! It is the “homa kunda” for the fire- passion of Manmatha! Further Sankara says that it is the walking place of Rati, Manmatha's wife and the cave for the fulfilment of Kameswara's eyes!

Sankara, at last, seems satisfied with the descriptions of of Devi's ‘angas’ particularly face,  eyes, ears, shoulders, Chubuka, breasts and the navel! He now turn his attention to the waist of Lalitambika and conjures up amazing visions of its position and significance. Says Sankara, “Gem of women! O Parvati! By nature Your waist is lean and looks tired due to the heavy movement of the breasts! It is thus bent and gives an impression that it may snap at any time! The state of Your waist is similar to that of a tree on the side of a river whose bank has given way! Let that stable Waist of Yours be safe and sound forever!”

The whole description of Devi's waist is full of exaggeration! Normally women have a slender waist! It is Nature's arrangement and an important feature of her beauty! Sankara thinks that the waist has become lean and looks tired on account of the movement of Her heavy breasts! He imagines that the waist is bent because of the heaviness of Her breasts! He even goes to the extent of commenting that it is snapping slowly! Sankara gives a excellent simile for the state of Her waist! Her waist is similar to the position of a tree on the side of a river whose bank is broken!

Poetic license is the prerogative of every poet! Shelly called poets as “ Unacknowledged legislators of the world!” They are the masters of their mind and can conjure up any vision however strange it may be and unacceptable to the common man! Sankara is attempting to heighten the beauty of Devi who is the representation of all women in the universe. As the name of the classic suggests, it is the “ Wave of Beauty”-- “Soundarya Lahari”! Sankara is involved in every description that enhances the Divine Beauty of Devi! All metaphors and exaggerations have the single purpose of Increasing and embellishing the Divine glory and beauty of Lalithambika! Sankara's description of Devi and Her Beauty should never be misunderstood! There is none that can appreciate the beauty of a woman better than her own son! Women are expected to have slender waist and that is taken as an ideal for woman's beauty! The waist of a woman is often compared to the waist of the lion by the poets! “Mrigaraja madhyama!”

THE WHIRLPOOL ON THE GANGA (Soundarya Lahari 78)

After describing the beautiful shoulders of Lalita Maha Tripurasundari decked with golden 'angadas’ and 'keyuras’ and pedant made of pearls, Vasinyadi Vagdevatas give a  graphic account of Devi's breasts! They represent the love of Kameswara for Her! They are the fruits hanging from the creeper like hair originating from Her navel! Her waist is very slim as if it is based on her hair near the navel As if to support Her heavy breasts She has three paddings in between them! Clad in red clothing She astonishes all with her diamond ‘kinkinis’ and garlands on her person! Her feet are adorned with diamond ‘manjiras’! With a royal and dignified gait of the female Swan, She indicates the very limit of beauty and grandeur! Defeating the lotus with the effulgence of Her lotus feet, She is the Queen of Srinagara in the center of the peak of Meru mountain! She lives in the forest of lotus flowers and resides in the “Kadamba Vana!” Even as all Devas eulogize Her glory, She readies Herself with the armies for the great task of killing the terrible asura Bhandasura!

Sankara has not yet completed his description of Devi's Navel! He has a few more visions of Her Navel which he wants to describe! He has already pointed out how Manmatha, scorched by the fire of the third eye of Kamesa, searched for a hiding place and entered into the deep lake like navel of Devi! The minute hair in the vicinity of the breasts has dwarfed itself because of the mutual  friction of the breasts and entered Her cave like navel!

In this seventy eight sloka Sankara's imagination and metaphorical explanation reaches its acme! Says Sankara, “ O the Daughter of Himavan! Your Navel is the stable whirlpool on the river Ganga! It is the basis for the creeper like cluster of hair (romali) which is also the basis for the budlike breasts! It is the “Kunda” of sacrificial fire of Manmatha's brighteness! It is the place for the walk of Rati Devi, the spouse of the Love God! It is the cave for the fulfilment of the eyes of Iswara! In fact, it is indescribable!”

There is exaggeration and metaphor in every description of the Navel in this sloka. The whirlpool will not be stable at one place in the river. Water will be swirling and it is fatal for anyone caught in it! The breasts are termed as buds based on creepers of romali! It is the ‘Kunda’ for the raging fire of Manmatha! In other words, it is the center for all erotic feelings in the individual! It is also the place where Rati, Manmatha's wife comes for a walk! Sankara concludes the sloka by commenting that it is the threshold of the cave for the fulfilment of the eyes of Iswara!

Replete with Sringara rasa, these descriptions of Sankara stun and fill us with amazement! Sankara is fixing his attention on the very sensitive and erotic angas of of the female form! The very sight of breasts and the navel of a woman is capable of blowing off the male! God has created the woman in such a fashion endowing them with the distinctive parts not only for beauty but for feeding children! It is surprising to see Sankara denouncing the erotic passion of the male in his classic composition “Bhajagovindam.” Nari sthanabhara nabhi desam drustwa maga  mohavesam etan mamsa vasadi vikaram manasi vichintaya varam varam” Don't be carried away by erotic passion at the sight of the region of breasts and the navel! They are filled with flesh and ‘vasa’ of repulsing nature! Contemplate on this fact again and again. We wonder at this counsel of Sankara the philosopher as we compare his description of the Navel of Devi! Here he is drinking deep the beauty of his Divine Mother as Her dear child with all purity, devotion and love!

"DEVI'S ROMALI--CLUSTER OF HAIR" (Soundarya Lahari 77)

The description of Devi's physical form and the 'angas’ by Vasinyadi Vagdevatas is amazing as well as interesting! We begin to wonder whether they can be described in such a manner! Every part is graphically described without much Inhibition! Devi’s breasts are the fruits hanging from the creeper like hair originating from Her navel! She has three pads in between Her breasts! She has diamond studded ‘kinkinis’ and wears garlands!  Her thighs and their softness is known to Kameswara alone! She defeats the lotus by the radiance of Her lotus feet! Her gait is that of the female Swan, royal and dignified! Her lotus feet are adorned by diamond studded ‘manjira!!’ She is all red and decked with all kinds of ornaments! She is seated on the lap of Kamesa and has control over him! She is the Queen of Srinagara in the center of the Meru mountain! She lives in the Chintamani house and has the “ Panchabrahmas” as Her seat! She resides in the lotus Forest and the garden of “Kadamba” trees!

Enjoying and appreciating the Soundarya of his Divine Mother, Sankara, Her poetic child, weaves many an amazing vision that stuns us at every step! He says that Her flowing milk has on it a flood of literary forms like the epics, the dramas and others! Manmatha, unable to bear the ferocity of the third eye of Siva, took refuge in Devi's lake like navel! Extraordinary imagination indeed!!

In the seventy seventh sloka, Sankara revels in his imagination! He describes the “romali”-the cluster of hair around Her navel! Says Sankara, “ O Mother Parvati! In Your slim waist I find the small cluster of hair, Romali, similar to the smallest wave of Yamuna river! It appears that the space between Your two breasts has become less due to mutual friction! Hence for want of space it has come down and entered the cave like navel!” It is accepted in general that Space or Akasa has a form and it is black.

The description of Sankara defies our imagination! It is only poets and upasakas like Sankara who can imagine and visualize scenes like this! The comparison of the cluster of hair- ‘ romali’ is apt and graphic! The breasts are metaphorically described as “ Kucha kalasa” indicating their large size! The interspace between the breasts has been reduced by mutual friction and that small space has entered the cave like navel of Devi!

As the slokas progress, Sankara's description tends to be rather erotic and full of Sringara rasa! Readers may not accept these and may even object to such descriptions. But we find similar  descriptions in many Sanskrit stotras! It is a poetic tradition and Sankara follows it! Though there is Sringara rasa in the descriptions of Sankara, it is the expression of pure unalloyed Love of the child for his Divine Mother!

MANMATHA'S REFUGE (Soundarya Lahari 76)

The description of every ‘anga' of Devi is the prerogative of the Vasinyadi Vagdevatas in Sri Lalita Sahasra Nama Stotra! Starting from Devi's emergence from the sacrificial fire, they describe Her shoulders, sugarcane bow, flower arrows, effulgence drenching the entire universe! She is decked with Champaka and Asoka flowers! She has moonlike face on which the the Mriganabhi mark resembles the spot on the moon! Her eyes are like the fish moving across a lake! Her nosegay mocks at the shining stars in the sky! The sun and the moon are Her ear studs or thatankas! Her mellifluous voice has beaten the sweet notes of Goddess Saraswathi's Kachchapi! She has drenched the manas of Kameswara by Her sweet smile! The beauty of Her Chubuka is unparalleled! Her neck is bright with the mangalasutra tied by Kamesa!

Vasinyadi Vagdevatas do not stop there. Devi's shoulders are adorned with golden ‘ angada and Keyuras! Pendant of diamonds and pearls hangs in Her neck! Her breasts are symbols of the love of Kamesa! They are like the fruits originating from the creeper like hair of Her navel! It is as if Her slim waist is based on the creeper like hair! There is padding in between her breasts! She is draped in red kausumbha dress! It is only Kameswara that knows the softness of Her thighs!

This description of Devi's physical form  inspires Sankara and he conjures up amazing visions that none of us would have thought in our wildest imagination! He has said that Her milk has on it the entire gamut of literature! The white garland on Her has become red due to the redness of of her lower lip! It indicates the great heroism of Her spouse as well as his pure renown! In every description of Devi there is a new angle of vision! Says Sankara, “ O Mother! Terribly afraid of Siva's anger and with burnt body, Manmatha tried to save his soul and sought refuge in the lake of Your navel and hid himself! The smoke emanating from that fire Is termed as the bunch of Your hair! (Roma)”

Sankara alludes to the incident when, to help the Devas, Manmatha agreed to disturb the severe penance of Lord Siva. To save the Devas from the torment of Tarakasura, Siva and  Parvati have to be united. The son born out of their union, Skanda, would destroy the demon. Manmatha was given the task and he reluctantly accepted. He waited for the opportunity and as Parvati approached Siva, shot his flower arrows at the Lord. Siva was rudely disturbed in his tapas!  Furious at this, the Lord opened his third eye and Manmatha was burnt to ashes!

In an ingenious explanation, Sankara says that Manmatha out of fear for his life didn't know what to do! He spotted the lake like navel of Devi, entered into it and hid himself! Sankara says that the smoke coming out of his burnt body is considered by people as Her ‘bunch of hair or ‘romas’! Manmatha is symbolic of Beauty and eroticism! Indirectly Sankara describes the beauty of Devi's Navel and its erotic effect!!

SANKARA THE POET (Sounndarya Lahari 75)

Speaking about the illimitable attributes of Sri Lalita Maha Tripurasundari, Vasinyadi Vagdevatas extol Her literary and aesthetic qualities! She is “ Kalavati kalalapa kantha kadambari Priya.”She is the embodiment of Self Realization or Atma Vidya! She is the great knowledge Herself! She is Sri Vidya Herself! She is worshipped by Manmatha! “ Atmavidya mahavidya Srividya Kama sevitha!” She is the heart of all arts, the queen of all of them and very much pleased with literary debates and discussions! “Kalathmika kalanatha kavyalapa vinodini!” She is also the embodiment of all languages, great armies and devoid of any feeling or otherwise! She is described as the very treasure house of all arts, the connoisseur of arts and the end of all appreciation! “ Kalanidhih kavyakala rasajna rasa sevadhihi” She is the lover of music from the Sama Veda; She is soft and gentle and the wife of Sri Sadasiva! She exhibits the symbol of Jnana; she is the destination for all Jnana or Knowledge; she is the embodiment of knowledge and that which has to be known! “Jnanamudra Jnanagamya Jnana Jneya Swarupini!”

Sankara imagines that Vinayaka and Kumaraswami are feeding themselves at the same time! He hopes the Divine breasts shall ward off all difficulties and sorrows! He also refers to the childishness of Vinayaka in thinking that Devi has stolen his elephant head! Devi's Divine breasts appeared so large! He even verified if his head was safe and secure! Sankara does not stop there! He says that  both the Gods remain celibate because of of their Mother's milk which actually is Amirta or Divine nectar! Sankara points out that the diamond studded white garland has turned red due to the redness of Her lower lip!

Different ideas and visions present themselves before the mind of Sankara while describing and appreciating the Divine beauty of Lalithambika. He is unable to progress without describing them to his heart's content! Every angle of his vision is fantastic and amazing! Says Sankara, “ O Mother! I consider the flood of your Mother's Milk as the sea over which flows all forms literature like ‘Kavyas’ Natakas ( Dramas) and other literary forms! Otherwise how can I, this Dravida Child, having tasted Your Milk  become one of the greatest poets among the severe critics and accepted by all?

Sankara feels that he has drunk deep Devi’ Milk which is the reason why he has become a great philosopher and poet! Without the Grace of Devi such fame and renown can never be achieved! He calls himself “Dravida Sisu” indicating that he belongs to the Dravidian ancestry! But he was born in Kaladi in Kerala state. Sankara is called “Shanmata sthapanacharya” for the yeoman contribution he has made for the different forms of worship! It was he that formulated worship of different Gods according to one's faith! He was responsible for the worship of Ganapathi- Ganapatyam, Saivam- Siva, Shaktam- Shakthi, Vaishnvam- Vishnu, Kaumarm- Kumaraswami and Souram- Sun! That paved the way for the worship of Gods according to one's faith and desire!

Sankara was a philosopher unparalleled! He is remembered today as the exponent of Adwaita school of philosophy which says that there is only One and that is Brahman-” Ekamevadwitiyam Brahma”. He wrote ‘Bhashyas’ for Upanisads and Brahma sutras! He composed innumerable stothras on various deities though he was a staunch ‘Advaiti’! He was the originator of a spiritual renaissance that was under the attack of Buddhism and Janism! Later acharyas like Sri Ramanuja and Madhwa consolidated the movement! His life is full of miracles and he is considered as the avatar of Lord Siva himself! Like sage Vyasa, Sankara's contribution to Philosophy, literature and religion is immeasurable!

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THE WHITE GARLAND (Soundarya Lahari 74)

In the fourteenth sloka of Sri Lalita Sahasra Nama Stotra, Vasinyadi Vagdevatas, after describing the features of Devi's physical form, point out the nature of Her breasts! They are symbolic of the eternal love of Kameswara for his spouse Lalita Maha Tripurasundari! The way the Vasinyadi Vagdevatas describe the breasts is interesting. The breasts are the fruits borne by the creeper like hair originating from Her navel! “ Nabhyalavala romali lathaphala kuchadwayi” Sankara is inspired by this sloka in his description of the breasts of Devi! As a poet and a great upasaka of Devi, he digresses into the different aspects of those Divine breasts and conjures up different images! Devi is like a flash of lightning in its coruscating brilliance and a resident of the six Chakras! She is ‘Maha Sakthi’- greatest energy; Bhavani, transcending all thoughts and the sledge hammer for the wild forest of samsara or family and material life! “Thatillatha sama ruchi shatchakropari samsthita Bhavani bhavnagamya bhavaranya kutarika!”

Sankara hopes that the breasts of Devi, feeding Her children Vinayaka and Kumaraswami should ward off all our difficulties and dangers! In his childishness, looking at the breasts, Vinayaka suspects if his mother has stolen his elephant head! He feels to assure himself if his head is safe and secure! Sankara asserts that both Vinayaka and Kumaraswami remain celibate because they are fed with the Divine nectar of breasts that are actually “Amritaokalasas” studded with rubies!

The poetic psyche of Sankara brings fresh and surprising ideas! Says Sankara, “ O Mother! Your breasts wear on them the white garland, strung with the pearls from the head of the Gajasura! That white Garland is reddened by the color of your nether lip of the hue of the Bimba fruit! The garland shines in amazing multicolors! It is similar to the (red) terrible heroism mixed with the white (pure) renown of Iswara!” We find Sankara devoting four slokas on the Divine breasts! Different thoughts come to him as he visualizes them. The childhood of Vinayaka and Kumaraswami comes in handy to Sankara! The description that Vinayaka mistook Devi's breasts as his head is far-fetched and exaggerated! That is the poetic way of inducing surprise and amazement in the readers!

Gajasura is he Elephant Demon. According to Kurma Purana the demon assumed the form of an elephant and terrorized the brahmins worshipping the Linga. Lord Siva emerged from the Linga and slew the demon! He removed the elephant skin and wore  it on his upper body. Another version says that the demon performed severe penance and obtained boons but became proud and arrogant! He robbed and killed people. He once attacked devotees of Lord Siva in Varanasi when the Lord ripped his body and draped himself with the elephant skin! Thus Lord Siva is called Gaja Samhara Murthy, Gajantaka, Matangari! There is a temple dedicated to Gajantaka at Vazuvur in Tamil Nadu. The icon is of eight armed bronze!

WHY VINAYAKA AND KUMARASWAMI DIDN'T MARRY (Soundarya Lahari 73)

After describing the unparalleled Chubuka-chin of Sri Lalitambika, Vasinyadi Vagdevatas point out the attributes of Devi's physical form! Her neck shines brightly with the mangalasutra tied by Kamesa! Her shoulders are decked with golden “angda and keyura! Her breasts symbolize the  love or Prema of Her spouse Kameswara! They are similar to the fruits on the creeper like hair starting from the navel! It is as if her waist is balanced by creeper like hair! In other words she has a very slim waist! She has diamond studded ‘ kinkinis’ and wears garlands! It is Kamesa alone who knows the soft and gentle nature of Her thighs! She defeats  the brightness of the lotus with the radiance of Her feet! Her gait resembles the royal, dignified walk of the female peacock! She has the rishis and Devas praising Her grandeur! She is with Her army ready to kill Bhandasura!

Sankara describes how creator Brahma, having lost one of his five heads, praised Devi withall the other four heads for 'abhaya’! Devi's hands, with the beautiful red color of Her nails, mocks at the freshly blossomed lotus! Sankara further adds that there is no possibility for the lotus to come any where near the color of Devi's nails! The devoted child and upasaka of Devi that he is, Sankara sees in his mind Vinayaka and Kumaraswamy feeding themselves from each of Devi's breasts! He hopes that they would ward off all difficulties and dangers from his life! In a twist of imagination Sankara says that Vinayaka doubts if Devi has stolen his large elephant head and feels if his head is safe and secure! In other other words Devi’s breasts are large enough to create that suspicion!

Sankara describes the extraordinary effect of the milk of Her breasts in this sloka. Says Sankara,“ O Mother! There is absolutely no doubt that Your breasts are “Amirtha kalasas”- made of precious ‘Manikya’ (ruby) precious stones! Otherwise how is it possible for Vinayaka and Kumaraswami to remain as bachelors throughout rejecting conjugal bliss?”

Both Lord Vinayaka and Lord Kumaraswami are confirmed bachelors!  But they are represented with their spouses Valli and Devasena and Siddhi and Buddhi respectively! In spiritual parlance these Devis symbolize the sakthi or energy of the Gods! For example, Vaishnavi is the symbol of the Sakthi of Lord Vishnu. There is an interesting story that explains why Lord Kumaraswami remained a bachelor. One one occasion, Parvati, his mothe,rwanted to arrange a suitable match for her dear son. She selected the girl, came to her son and told him that she had found a suitable match for him. Surprised, Kumaraswami asked Parvati how his future wife looked! Parvati replied that the girl looked like her! Intrigued by her description Kumaraswami replied that if the girl resembled her, she would be his mother and can never be his wife! Later he vowed that he would remain a bachelor throughout! Despite her persuasion! Kumaraswami didn't relent! Growing wild, she demanded that the milk with which she had fed him should be returned!! As per the story Kumaraswami vomited the entire milk mixed with blood!!

There is a temple dedicated to Kumaraswami in Sandur near Bellary in Karnataka. It is said that the lord spat out the milking in this place! The Vibhuti, taken out from the earth, is milk white with red streaks and very soft! Sankara, in his obsession to describe the beauty of Lalithambika conjures up the visions of both the Gods feeding from the breasts of Devi and its effect on them! NIt is all the fertile imagination of the bhakta that induces Sankara to write in detail of Her breasts!