WORD FOR WORD
Gataih manikyatvam – they attain to rubyhood
Gagana mani bhih – those sky orbs twelve
Sandra ghatitam kiritam – pressed close together
Te haimam – Your golden
Himagiri sute – o daughter of the snowy peak
Kirtayati yah – he who praises
Sa nideyachaya churana shabalam chandra shakalam – when by reflected glory have then in his mind a slender crescent
Dhanush shaunasiram – as Indra’s bow
Kimiti – whether it is not
Na nibadhnati dhishanam – present to his mind.
Having experienced the subtle and subtlest form of Parashakti now he is taking us to experience the gross form, the sthula roopa in the muscular form. The description of the form starts from the feet and ascends to the head. It has no proper meaning, it is only an experience and hence it is called waves of Soundarya Lahari. All of us know that 100 are Samayachara worship. In whatever name we call the Devi, she is adored as Samaya who has been described very briefly in previous verses. In its subtle and subtlest forms. That description was experienced by Shankara Bhagavadpada. After having understood and experienced previous verses now we dive and contemplate, to meditate on her. To make the meditation very effective ShankaraBhagavadpada has conceptualized the sthula roopa. We are not able to meditate on the formless form or all of us who have entered into the Spiritual path will help us. It is a way of Soundarya. Some of these mantras are secretive also and they are also very intimate in nature. This is the place where Shankarabhagavadpada not only experienced but he explains the form in detail. It is the mindset of how we perceive her. If we cannot perceive well, it indicates our immaturity. One has to experience the Soundarya of Devi. Shakarabhagadvadpadaacharya did not find any difference in wealth, women, Jada, Chaitanya, men, women. For everything, it is Bramhan for him. The beauty of Devi begins from the crown. She is the daughter of Himavantha. O daughter of Himavantha, look at your crown that is densely decked with precious gems. I am experiencing them as glittering stars in the sky. Obtaining the color of Ruby, Shankara has the impression that the crescent moon, Ashtami Chandra is a rainbow because of the multi-color chain of inlaid gems. This is the literal meaning. Shankara is explaining Daksha, the amber-colored akasha is itself the crown on Devi’s head. Chaturdashi particularly before Amavasya, the sky at the time of dawn looks ruby-colored. Carpet that is spread all over. It is imagined as a crown. The fourteenth day of the dark fortnight is considered an appropriate day is good for Devi’s worship. For meditating on her crown. It is known as Roopa Chaturdashi. ( Chaturdashi in Karthika masa before Amavasya). When someone can meditate on Devi’s crown it is the most auspicious.The waves of Soundarya as an inner experience. Explain the crown of Devi which is happening within the consciousness of Shankara, in pragna of Shiva. The enlightened consciousness of Shiva. He starts worshipping many forms of Soundarya. Many shades that Devi assumes to shower her grace upon those who come to her. The whole of Soundarya Lahari does not imply the performance of rituals. It is the mental attitude through which there is total surrender, total union with Devi. Total union is experienced with Devi. That is an experience. Surrender is an experience, union with her is also an experience. This is the exact way how one should follow Srividya Upasana. In the Srividya saparya, Parashakti is awakened and ascends to higher centers. We are trying to experience what Shankarabhagavad padacharya experiences in 42nd Soundarya Lahari Mantra. Dwadhasha Adityas and what they indicate for materialistic and spiritual life. They are different stages of enlightenment. Shankara tells if all Adityas appear at one, that is her crown. That means we fulfill all that path from beginning to moksha. Each one has a specific indication. All that is fulfilled at once and that is her Maya. The description of her crown is nothing but Shankara is experiencing the Sahasrara. In Soundarya Lahari Shankara starts from Sahasrara. This verse is about the experience. Our sadhana should get that intense, the moment we think we should be able to experience her. It is not easy but with little effort that can be achieved. Shankara is experiencing beyond Sahasrara. All Dwadasha Aditya are appearing at once. Kanchi Paramacharya talks about: Surya‘s radiation is with twelve hundred rays from Vishnu and Aditya; Aryama and Varuna with thirteen hundred kiranas, Vivaswan and Parjanya with 1400 rays, Amshuman with 500 rays, Indra 1200 rays, Dhata1100 kiranas, Mitra and Bhaga 500 rays, Indra 1200 rays, and Dhata 1100 kiranas.In Uttaraayan Kaala, Surya kiranas increase their radiation while in Dakshinaayana these do decrease.Bhagavan Surya spread wide in all the Panch Bhutas of Prithivi, Aapas, Tejas, Vaayu, and Akaasha, destroying diseases, sins, and all kinds of difficulties.
Chanting procedure and Nivedyam ( offerings to the Lord) : If one chants this verse 1000 times a day for 45 days, offering milk and sugar as prasadam, it is said that one would overcome water related diseases and attraction towards everything.
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