S'RI s'amkarAcarya GANESH & CO., (MADRAS) PRIVATE LTD. 1CK7 ^4faT*n *tf s TO s ft$ STU%: m hot? i cPWt | *ra u ma sadgamaya Tamasd ma jyotirgamaya Mrtydrmamrntam gamaya From the unreal lead me to the real From darkness lead me to light From death lead me to immortality. from His Holiness The Jagadgurn Mahaswamigal of Sringeri Mutt. SAUNDARYA-LAHARl - — Your devotion which has prompted this publication of the unique work of Sri Adi Samkaracarya is bound to be helpful to all those devoted to Sri Vidya. His Holiness Jagadgurn Srimadabhinava Vidyathirtha Swamiji Sr! Sarada Peetam, Sringeri. CONTENTS PAGE Srimukham of Jagadguru Sri Samkaracarya of Kanci-Kamakoti Pltham ....... Publishers 5 Note ....... Foreword by Dr. Sir C. P. Ramaswami Aiyar Introduction by Pandit R. Anantakrsna Sastri Wave of Bliss by Pandit R. Anantakrsna Sastri . Wave of Beauty by Karra Ramamurthy Garu x xiii xv 1-16 17-77 78-117 Sanskrit Text and Commentaries: i. . w Anandalahari with SaubhagyavardhanI 1-56 Appendix ..... 57-66 ii. Saundaryalahari with SaubhagyavardhanI 1-44 Appendix ..... 45-48 hi. • \-\v< Anandalahari with Laksmidhara and Arunamodinl 1-192 IV. KVW Saundaryalahari with Laksmidhara and Arunamodinl . 193-316 Appendix : i. Index of Half Verses .... . 317-320 2. wrrqtf^qi ^ • Index of Authors .... . 321 j 322 3. W-W Index of Works .... . 323-326 4. Index of Citations .... . 327-352 5. tffrfasfa: W'W Abbreviations used in the Appendix (4) . 353-355 6. Errata ...... 356 II 3ft: II ii ii sfta^fiisrcrc ^t^^^r^iqqp^i^Kqwifqsiqq^qqqrqj- ffpqq^f^q^q 5n^wsgft«i?tHni., snf^faPSj&R, «q;^9qqqqiqfqgTqq;qtq^qrqg!fq^qTqq^T355fiqTqi^, fq^^ifqq^Fqqiqq^qqqf^siqqii^TqMR, ^cq^q^qRqiw^Tqqqsft^n^^^q^qiwqcqT^T^iqWRj st?qT]«fiqftq% ftqRlgqqiftsqfa l sqT^qiqqftqqt-qq- qgflq^sroqiraftq mn. qqqcq^jqt qigq^qiq qqfcqqren^ I fqstqqiqRqiqg. *- «ftqT^%qq ’fKFT^TCSfa* fg^qrag^q^sfi s# Jnfrrftr ^ mk i vkv ii^<«Ji^<=ti^wi: II fT^wrF^ smfq?n f%*rrc 3t ^rlii ■ & RrwWrW'j tfraci^fifRW sftefNnfari* sitters* gfcrcRiq , tnM r MU| , ft^nrr:, -^3 jWlw^tPJrnfl gjrxr°m£ ts** ^ ) ffrtd Fkv± fripM^U Vrt! 7*r* : -^ysirr tfaihnrr -J (f>"“^s ft ?r^- »iu Min r i^q i ^^ I r cti *\ JTfdsr-SF^fo ^ninrr ji; %~Tn&r * vTH^Q-^mR- -g n i A « v / h ui wm T M n ri r s°>;> i « n : qT^Trrrsrr^n • jnr*0 -^js^iiej qfV0 pr% TTr^Q^lPy J)V) til ,> « H'3 r ‘*?fv»W I *T ^ ,-Ji -TT. Vi pT«Q^ jM&vfl ^^nprft^rrH'-i ■ \q - a .*!,{ i ,j< < -? J73 frrsvj;! •3T^T5r •*rv^^| ;x5^>-T7itfP^rT -5T ,-jT3r Q«<:) fl%Fnf%^RTR, RRl'R ft?FNRtgRf, ^WTR^RT ^ ^I'V^iHR+RT cfl^^M- gWt: | ??ig^«wtlcR: — «n^ WR[ SRH%Rt ^FPPIFlt R%T JF^R, RWIFTI^f RPRR — M^-Hl^Nctls4 5Rn^*W<*M*iT^3 ^3^ 5WTW1^ \M \ \9 f^T%T INTRODUCTION The one characteristic feature of Hinduism which other religions do not possess, is its peculiar adaptability to the varying needs and capacities of all grades of men and society. The highly cultured metaphysician and philosopher with his refined notions of God, the universe and duty, as well as the uneducated rustic with his grossly ritualistic idolatry, equally find their appropriate places in the vast system called the Hindu Religious system. Under this wonderful system God can either be £ with attributes ’ or ‘ without any attributes,’ and accordingly these two methods of worship are known respectively as the Saguna and the Nirguna forms. In the former, God is referred to as He or She, and in the latter as It. We are here concerned with Saguna worship as it is the one which is in vogue with the generality of people. Of the several treatises that deal with this aspect of God, the Agamas or Mantra Sastras command the most numerous following. These Agamas are devoted to the worship of God with attributes, and are suited to the capacities of the masses who require a tangible form of worship. There are several Agamas followed by different sects of people and these are distinguished by the peculiar forms of worship which they enjoin. The Vaishnava Agama is suited even to the lowest intellec- tual capacity. It deals with idolatry, prescribes the rules of temple architecture, advocates plant- worship ( Tulasi plant — holy basil, for instance), and inculcates the idea that devotees of God ( Bhaktas ) being divine in nature, are worthy of being worshipped. In fact, the follower is to see God in everything. 2 SAUNDARYA LAHARI The spirit of Bhakti or devotion is well developed by this system, though in practice much superstition and over- whelming ritualism have crept in. Very little of philosophy is breathed in these Agamas, and much less of Yoga, the divine science. The idea of realizing the unity of Jivatma (individual soul) and Paramatma (supreme soul) is hardly recognized in the practices prescribed by this Agama. In the course of the intellectual evolution of India, there was a time when this form of worship was more or less universally adopted, as is evidenced by the fact that no less than 108 works bearing on this Agama with a number of Commen- taries and Abstracts have been written. It would be a good attempt to translate the most important of these into English, and it must prove a valuable addition to the religious litera- ture of India in English. The Saiva Agama is as idolatrous and ritualistic as the former. Rules for building temples, celebrating festivals and several observances are fully described in this Agama Series. Vaishnavites worship the Bhaktas (devotees) of God while the Saivites do not go that length; but both agree in the worship of the Gurus (religious teachers). Philosophy flashes through the pages of the Saiva Agamas here and there. The unity of Jivatma and Paramatma is recognized, and the way to realize this unity, viz-, Yoga, is also discussed. The details of the several processes of Yoga practice are described at length, and as a necessary adjunct of the same the development of the Kundalini Sakti is referred to. The teachings of the Upani- shads are reflected in these Saiva Agamas, and some of them are beautifully versified. These Agamas are 28 in number, and there are a number of Commentaries bearing on these. Besides the two sets of Agamas mentioned above and tUt forms of worship inculcated therein, there is a third series in the Mantra Sastras, which treats of Sakti (force or energy). INTRODUCTION 3 Hence this method is called Sakta form of worship. Universal energy, or force in the abstract, personified is Sakti. The development of this &akti in man is the aim of this Sastra. According as such development is directed towards temporal or spiritual progress, the works on this subject are divided into three groups: 1. The Kaula group. — Of the four objects, viz-, Dharma, Artha, Kama and Moksha, towards the attainment of which a man should strive, this series treats of Artha and Kama, which pertain all in all to the concerns of this world. In it are to be found the several processes of Black Magic practised for the gratification of one’s selfish desires and accomplishing selfish purposes. There are 64 treatises in this group, with Commentaries. 2. The Misra group. — This treats of Dharma. Both Karma (action) and Upasana (special worship) are combined in this method, and it is indicated by the name Misra, which means ‘ Mixed.’ For the first time in Agama literature, the latent Sakti (energy) in man, called the Kundalini (rounded or spiral), is referred to in these books, and the course of its full development is followed up. These are the practical yoga processes. And yet the necessity for idol-worship is recognised, implying thereby that the follower of this method is but a student in the initial stages of progress. This group consists of eight Agamas : 1. Chandrakala, 2. Jyotsnavati, 3. Kalanidhi, 4. Kularnava, 5. Kulesvari, 6 Bhuvanesvarl, 7. Barhaspatya, and 8. Daurvasasa — besides many accessory treatises. 3. The Samaya group. — This is the last and the most important of the Sakta Sastras. It has no less an end than Moksha in view. It teaches the means of liberating the soul from its material limitations. The ultimate object of all Tantras has ever been to elucidate the way to Moksha, to attain which has been the struggle of all great men in all 4 SAUNDARYA LAHARI ages. Karma as a means to salvation is not recognized in this group of the Agamas, but the only course prescribed is the realization of the unity of Jiva (the individual soul) and Parabrahman. The word Samaya (. saha+maya ) means ‘ He is with me.’ In order to help one to realize this unity the worship of Sakti is ordained. Sakti, as we have said above, means ‘ Force ’ or ‘ Energy ’ and represents the universal energy — the energy which has brought the universe into existence, which sustains and underlies the universe. An enquiry into the origin and growth of the worship of female entities may not be out of place, but it must, on the contrary, be interesting inasmuch as Sakti-worship is the one authenticated and recognized form of worshipping the Supreme Essence or Parabrahman as a female entity. Pro- ceeding in the usual way of oriental research, we first turn to the Rig Veda, the most ancient record available, to see if it sanctions this form of worship. But we return disappointed as the Rig Veda makes no mention of female entities. There are some who interpret the Gayatri Mantra to refer to a female entity. But oriental scholars hold that that Mantra which is so well known as the quintessence of all worship and the highest form of prayer, refers to the Sun — the Central Sun of the universe and not the physical sun which we daily see— a male entity. There is nothing in the Rig Veda to show that the worship of female entities was in practice in those ancient days; nor is there anything in the whole of the Rig Veda from which we can infer such a form of worship. Going next to the Upanishads we find enough there to establish the worship of the feminine form. There are some among the 108 Upanishads now known to us, that are entirely devoted to this worship. Perhaps some of these Upanishads are said to be of later origin. Even taking the earlier ten Upanishads alone into consideration, we find the following passage in the “ Kenopanishad ” (III, 12): INTRODUCTION 5 “ There in the ether he (Indra) met with a woman highly adorned, with Uma, the daughter of Himavat 1 . . .” The five Samaya Agamas, of which we shall have occasion to speak at some length further on, interpret all the Vedas from their own point of view. If this interpretation can be relied upon we have to conclude- that Sakti worship was recognized even in the Vedic period. The date of the Agamas is hard to fix, just as it is the case with almost all our ancient literature. The historical evidence that we can get at is too scanty to warrant our fixing any period to them even approximately. But the Agamas unmistakably echo the philosophy of the Upanishads. Both the Upanishads and the Agamas hold that Brahman is eternal, and without attributes, that the bondage of the soul is but temporary, and that the visible world is an illusion. Both of them recognize the existence of the twentyfive Tatvas. Excepting the Vaishnava Agamas which seem to eschew philosophy, the above statement of the correspondence between the teachings of the Upanishads and those of the Agamas holds perfectly good. * These considerations therefore lead us to the conclusion that the Upanishads and the Agamas belonged originally to the same period, or that the latter followed closely after the former. Now, to return to our subject; the Samaya method of worshipping Sakti, called the Samayachara, is dealt with in five treatises whose reputed authors are the great sages Sanaka, Sanantana, Sanatkumara, Vasishtha, and Suka. The following is a summary of the teachings contained in these Samaya Agamas, each of which goes after the name of its author. 1 The text has the word Haimavati. Sri Sankara gives twb interpretations to it: (1) derived from Hema-gold , the word means ‘decked with gold ornaments;’ (2) the daughter of the Himalayas, as traditionally known. Again, oriental scholars interpret Uma to mean ‘ Brahma Vidya ’ or knowledge, and render Haimavati as c that Uma or knowledge which was originally got on the top of the Himalayas where lived the sages. * 25 Tatvas = 5 MahaBhutas + 5 Tanmatras + 5 organs ofsense+5 organs of action + Mind, Maya, Mahesa, Suddha Vidya and Sadasiva. 6 SAUNDARYA LAHARl The Sakti or energy, the development of which is the subject of these treatises,, is called the Kundalini. The place where it resides is called the Muladhara (original abode). By a successful development and working of this Sakti, the liberation of the soul is attained. In the ordinary condition Kundalini sleeps quietly at the Muladhara. The first purpose of the practitioners is to awaken this sleeping snake, and this is effected in two ways: (1 ) By Tapas . — Here Tapas refers to the process of Pranayama, which means the regulation of the breath and holding it for stated periods of time. This is also the course advocated by the Yoga Sastras. (2) By Mantras— The pupil is initiated in the chanting of certain Mantras which he has to repeat a fixed number of times at particular hours of the day, all the while having before his mind’s eye the figure of the Murti or God connoted by the Mantra he chants. The most important of these Mantras is said to be the Panchadasi. When it is thus roused up, the Kundalini ascends from (1) Muladhara where it was sleeping, to the next higher centre, called the (2) Svadhishthana (own place). Thence with great effort this Sakti is carried to the following centres in regular ascending order: (3) Manipura (full of rays); (4) Anahata (sound, not emanating from the collision of bodies) — the Sakti here is transformed into sound; (5) ViSud- dhi (place of purity) — here it becomes a pure Satvic element; and (6) Ajna (a-jna, a little knowledge) — at this stage the practitioner may be said to have so far been successful in securing a command over this Sakti, which now appears to him, though only for a moment, in the form of a sharp flash of lightning. The passage of the Kundalini from the Muladhara through the above centres of energy up to Ajna constitutes the first part of the ascent. The disciple who takes to this practice INTRODUCTION 7 has to undergo a course of Upasana (contemplation and worship of the prescribed deity) and Mantra Japa (chanting of incantations) into which he will be initiated by His Guru (teacher and guide). The six centres of energy above enume- rated from Muladhara to Ajna, joined together by imaginary straight lines, form a double-faced triangle — a hexagon, the six-pointed star — which is called the Srichakra in Sanskrit. The Anahata centre (the heart) is the critical point in the course of this ascent, and hence much is found written in the Agamas about this centre. These centres in the body of man (Pindanda) have their correspondences in the cosmic planes, and each of these has its own quality or Guna and a Presiding Deity. When the disciple ascends centre by centre, he passes through the corresponding Lokas or cosmic planes. The following table gives the correspondences, Guna and Presid- ing Deity : No. Psychic Centre in Man’s body Loka or Cosmic Guna or Presiding Remarks plane quality Deity 1 Muladhara at Bhuvarloka \ the stage when Sakti is roused i i* Tamas Agni up 2 Svadhishthana Suvarloka 3 Manipura Maharloka ' Rajas Sun 4 Anahata Janoloka 5 Visuddha Tapoloka Satva Moon 6 Ajna Satyaloka If one should die after attaining any of these stages, he is born again having all the advantages of the stages gained ; thus, a man dies after leading the Sakti to the Anahata; in 8 SAUNDARYA LAHARI his next birth he begins where he last left and leads the Sakti onwards from the Anahata. This aspiration to unify one’s soul with the Eternal One has been held by some to be an attempt of a Tamasa origin to rid itself of all Tamas and Rajas in it. Therefore the aspirant in the first and second stages is said to have more Tamas than in the succeeding stages, and to be therefore in the Tamasic stage, which is presided over by Agni. In the next two stages, he is similarly said to be in the Rajasic stage, presided over by the Sun. In the next two, he is in the Satvic stage, presided over by the Moon, the deity which is assigned a higher plane than the Sun and Agni. But it is to be noticed that the aspirant does not get a pure Satva until he passes on to the Sahasrara, and that Tamas, Rajas, and Satva referred to in the above table are but relative and bear no comparison with their common acceptation. Kundalini is the grossest form of the Chit, the twenty- fourth Tatva, which lives in the Muladhara ; later on we shall have to speak of it in detail in our treatment of the second part of the aspirant’s ascent. This Kundalini, as soon as it is awakened, is in the Kumari (girl) stage. On reaching the Anahata, it attains the Toshit stage (woman-hood) . Hence the indication that it is the most difficult and important step in the ascent. The next stage is in the Sahasrara, of which we shall speak hereafter, and the Sakti in that stage is called a Pativrata (under coverture) — see “ Taittariyaranyaka ” 1 - 27 - 12 . The second part of the ascent of Kundalini consists of only one step ; the Sakti should be taken into the Sahasrara from the Ajna, where we left her. The Sahasrara (lit. a thousand-petalled lotus) forms in itself a Srichakra. The description of this place in Sanskrit is too difficult to be rendered satisfactorily into English. In the Sahasrara there is a certain place of lustre known as Chandra Loka (a world Introduction 9 of nectar). In this place live in union the Sat (Sadasiva) and the Chit, the twenty-fifth and the twenty-fourth Tatvas. The Chit, or Suddha Vidya, is also called Sadakhya , the 16th Kala of the moon. These two Tatvas are always in union, and this union itself is taken to be the twenty-sixth Tatva. It is this union of Sat and Chit that is the goal of the aspirant. The Kundalinl which has been led all the way to the Sahasrara, should be merged into this union, — this is the end of the aspirant’s journey ; he now enjoys beatitude itself {Paramananda). But this Kundalinl does not stay in the Sahasrara for a long time. It always tends to return, and does return to its original position. The process should again and again be repeated by the aspirant several times, until the Sakti makes a permanent stay with her Pati (husband), namely, Sadasiva, or until the union of Sadasiva and Chit is complete, and becomes a Pativrata, as already mentioned. The aspirant is then a Jivan-mukta or pure Satva. He is not conscious of this material limitation of the soul. He is all joy and is the Eternal itself. See verses 9 & 10. So much of Samayachara. Now to the other methods of Sakta worship , the Kaulas worship the Kundalinl without rousing her from her sleep in the Muladhara, which is called Kula; and hence, Kaulas (Sans. iiw=earth, Prlthvi\ so Muladhara). Beyond the Muladhara, they do not rise; they follow the Vamachara or black magic, and gain their temporal object and enjoy: they are not liberated from birth and death: they do not go beyond this earth. Nay more, the Kaulas are now so far degraded that they have left off altogether the worship of the Kundalinl in the Muladhara, and have betaken them- selves to practices most inhuman, which are far from being divine. The Misras are far above the Kaulas. They perform all karmas, worship the Devi or Sakti in the elements, such as the sun, air, etc., and do Upasana with Yantras made of 1C SAUNtJARYA LAHARI gold or other metals. They worship the Kundalinx, awake her and attempt to lead her on. Some of the Misra worship- pers rise even as far as the Anahata. We learn from the Commentators that this whole subject of Sakti-worship is treated of in detail in the “ Taittariya Aranyaka” (1st chapter). Some of them eyen quote from that “ Aranyaka ” in support of their explanations. This subject is vast and a very difficult one. It is not possible for one to go into the intricacies of the subject unless one be a great Guru of vast learning and much personal experience 5 great works have been written on even single points in the ascent of the aspirant up the psychic centres. Many a great man has successfully worked the Kundalini to the Sahasrara and effected her union with the Sat and Chit. Of these, stands foremost the great and far-famed Sankaracharya, a humble pupil of one of the students of Gaudapadacharya, the author of the well-known “ Su- bhagodaya ” (52 slokas). Having well acquainted himself with the principles contained in this work, Sri Sankara chary a received special instructions based upon the personal experi- ence of his Guru. And adding his own personal experience to the above advantages he composed his famous work on the Mantrasastra, consisting of 100 slokas; the first forty one of these forming the “ Ananda Lahari”; and the rest forming the “ Saundarya Lahari;” the latter apostrophises the Devi as a being who is beauteous from head to foot. we can blow U P these hous « m a WAVE OF BLISS 5? Prayoga . — In the course of chanting this verse 1,000 times daily for 45 days and worshipping Devi as directed in the Prayoga Sastra, the practitioner has to hold in his hand the plate on which Srichakra is written. He will become the favorite of all, especially of kings. Verse 32 The letters ( or Mantras) indicated by Siva, Sakti, Kama and Kshiti, by Ravi, Chandra, Smara, Hamsa, and Chakra, and by Para, Mara, and Hari, when joined at the end of each Pada with the particle e|f ( Hrim ) form, 0 divine mother, the limbs of certain aspects of Thine. Commentary Lakshmidhara. — This is the key-stone of the whole Samaya form of worship. The Mantra itself cannot be given out publicly, but must in secrecy be passed from the spiritual preceptor to the pupil. The important Mantra Shodasi is indicated here by the presiding deities of the letters composing the Mantra. The 16th letter should be learnt only from the spiritual Guru, and therefore is not mentioned in the text. Some may doubt that the Panchadasi Mantra is mentioned in this Sloka, and not the Shodasi, because we find only 15 letters in this Sloka. Such men do not understand the real truth of it: the last (16th) letter being kept in utmost secrecy, it is not described in this Sloka — not even indicated by its presiding deity. The Mantra contains 4 padas or Parts, as Gayatri; the 4th Pada is to be practised by advanced men alone, as is the case with Gayatri. The Devata described by the 4th Pada is above all the Tatvas, inexplainable by speech and inconceivable even by mind. It is called Para Sakti or Chaitanya. The other three Padas indicate the following Devatas and Tatvas; — Agni, Surya, and Chandra, and Kriya, Ichcha and Jnana Saktis, Jagrat, Svapna, and Sushupti 58 SAUNDARYA LAHARI stages, corresponding to Visva, Taijasa, and Prajna, and to Tamas, Rajas, and Satva Gunas, respectively. 1 Taittariyaranyaka describes (Book I. II, 6 and 7) how the Rishi, the founder of this Mantra, got hold of this Pancha- dasi 2 and what method he adopted in worshipping the Devata: ( There is one ) Vaideha, the son of Niruriti. Commentary. — Niruriti means Lakshmi; the son of Lakshml is Manmatha. Sayana says that Niruriti = Maya; Vaideha = the reflection of Chidatman, Brahman. He is in the form of Chaitanya ( itself ) and without mind. Commentary. — Being incorporeal, he has neither mind nor other senses; and he is omnipresent. He got the jewel. Commentary. — That Manmatha first saw the jewel 3 of all the Mantras, viz-, Panchadasi. That (Rishi) worshipped (this Mantra) without fingers. Commentary. — Though the seer of this Mantra is bodi- less, yet he received the jewel with his hands, with veneration. Next (The Rishi) though neckless, wore (this jewel) around his neck. Commentary. — The jewel in this Mantra is designed to be worn in the neck. He (again) praised (the Mantra), though he has no tongue (to praise). Commentary. — The following is the purport of this text. Ananga (the bodiless one) first saw the jewel of all the Vidyas, in the form of 15 letters (Panchadasi), and 16 entities 1 Sri Sankaracharya, the author of this work, has written upon this Mantra a separate commentary by name Panchadasi bhashya, and we can get as many copies of it as we require from different places in Southern India. 2 If we omit the last (16th) letter the Mantra becomes Panchadasi. So there is no material difference between Panchadasi and Shodasi. 8 Each Mantra has its own Rishi such as Siva, Vishnu and others. This Mantra too has a Rishi by name Vaideha, that is, ‘ bodiless,’ which means that this Mantra should be used by those alone who have relinquished this world and become Vaidehas or liberat- ed ones. WAVE OP BLISS 59 presiding thereon (Shodasi), scattered in the many Vedas, Smritis, Puranas, as well as Agamas, and worshipped it; then collecting it into a concise form with 15 letters, he divided it into three groups. Again, he made the 16 eternal Devatas to preside over these 15 letters of the Mantra. Agni, Surya, and Chandra, and Rudra, Vishnu and Brahma, became the presid- ing deities of the three groups respectively. Then the bodiless one contemplated upon this Mantra, the quintessence of all the Mantras, of Tatvas, of Vedas, of Devas, of letters; he contemplated on the form which is above all attributes, and which is otherwise called Sadakhya (ever-remaining), and the union of Siva and Sakti of the 26th Tatva; he continued and when his contemplation became steady he drank the nectar that flowed from it; this means he became immortal and bodiless. One can enter this city without knowing him. Commentary . — This prohibits outward worship; because it is in the outward worship that there is the necessity of knowing the Rishi (the seer of the Mantra), and metre, and all about Devata, etc. In the inward worship there is nothing else to . be known except the thing contemplated. So it is understood by this verse that twice-born men should not practise the outward worship (Bahyapuja), which is ordained for other people alone. The commentator quotes an authority to support this view, from Sanatkumara Samhita, one of the 5 Subhagamas : “ One should not practise Bahyapuja; it should be observed only by the outcaste people. It will lead to a small and unmeritorious result. The Bahyapuja-practitioners are the Kaulas, Kshapanakas, Kapalikas, Digambaras (the naked) and the advocates of Itihasas and Agamas. The Antara- puja-practitioners (inner- worshippers) are the Brahmavadins and Jivanmuktas (liberated souls)who wander everywhere in all the three Lokas without care.” Kaulas — the worshippers in Muladhara alone. 60 SAUNDARYA LAHARI Kshapanakas — the worshippers of the female genera- tive organ. 1 Kapalikas and Digambaras are also guilty of the above- mentioned practice. Advocates of Itihasas — the advocates of Bhairava Yamala and other Agamas. Tantravadins — those that worship Srichakra alone, made of gold and other metals. Brahmavadins — those that have the knowledge described in the five Agamas (Subhagama panchaka). (If any one wants) to enter ( this city), let him enter after deep contemplation. Commentary. — (ffpp.) means Union. So after realizing the union of Siva and Sakti (in Sahasrara) he must become one with this union. Sayana says, after giving up the false knowledge for the true knowledge got from the Upanishads, one should become Brahman itself. This is the vow of Sambhava (Manmatha). Sayana — The Rishi by name Sambhava has himself practised it in this way. So every one must follow the Rishi. Lakshmidhara. — As the Rishi did, everyone should take this Mantra and practise it as prescribed above and get Moksha. The commentator attaches occult meaning to the 15 letters in the Mantra and finds some mystical connections with each of the 15 days of the solar and lunar fortnights. And again he supports this view with the quotations from Taittarl- yaranyaka and identifies everything with the microcosm. For example, he says : The sun and moon as they move always in Devayana and Pitriyana (northern and southern orbs) in macrocosm, 1 This wretched practice is even now continued in some places in India, especially, in Bengal, by some learned pandits also ; they interpret all the Vedas and Agamas to suit their own view. But Lakshmidhara, the learned commentator, says, “ one will incur sin even if he recollects” in his mind such men and he shows his utmost hatred to this practice. I don’t know when and how this view came to supplant the pure philosophy in Hindu minds. WAVE OF BLISS 61 are travelling by Ida and Pingala day and night (in micro- cosm, incessantly). The moon always travelling by the left Nadi (Ida) bedews the whole system with her nectar. The sun travelling by the right Nadi (Pingala) dries the system (which has been wetted by nectar). When the sun and the moon meet at Muladhara, that day is called Amavasya (new moon day). . . . The Kundalini also sleeps in Adhara- kunda. . . . When a Yogi with the mind under his control is able to confine the moon in her own place, as also the sun, the moon and sun become confined; and conse- quently the moon becomes unable to shed nectar, and the sun to dry it; next when the place of nectar becomes dried by the Svadhishtana fire with the help of Vayu— then the Kundalini wakes herself up owing to want of food, and hisses like a serpent. Afterwards breaking through the three knots — runs to Sahasara and bites the Chandra which is in the middle of the same. Then the nectar begins to flow and wets the (other) Chandramandala in Ajnachakra ; from the latter the whole body becomes bedewed with nectar ; after- wards the fifteen eternal Kalas (parts) of Chandra in Ajna go to Visuddhi and move thereon. The Chandramandala in Sahasrara is also called Baindava. One Kala remains there always. That Kala is nothing but chit itself, it is also called Atman. We call her Tripurasundari. It is understood by this, that in order to rouse the Kundalini, one should practise in the lunar fortnight alone — not in the solar one. Then the commentator goes on dealing elaborately with occult forces which I do not fully understand. So I finish the commentary abruptly. There are two Vidyas, called Kadi and Hadi. Lakshml- dhara holds that this Mantra refers to the Kadi vidya, while others of repute say that it applies to the Hadi vidya. Lakshmldhara is followed by many in Southern India, and the other view prevails in the North. 62 SAUNDARYA LAHARI Dindima says that this is the essence of the Vedas, and quotes from Tripuratapini Upanishad. Prayoga . — The Yantra should be drawn on a gold plate and worshipped for 45 days, and the Mantra chanted 1,000 times every day. This confers alchemical powers. With a rosary of Chintamanian beads and with offerings of the ghee of Kamadhenu in the fire of Siva, some people, 0 Eternal one, chant Thy Mantra adding thereto the particles indicated bv Smara, Toni and Lakshmi, and thus attain beatitude. Commentary Lakshmidhara. — After staying in Sahasrara for a time, some Yogins lead the Kundalini back to Hridaya and worship her there. This is done by those who are unable to stand long in Sahasrara. If they take the Kundalini lower than Hridaya, i.e., worship her in the three Chakras below Anahata, they no longer belong to the Samaya group. Kamadhenu is the heavenly cow. The Mantra referred to is the one mentioned in the previous Sloka, WAVE OF BLISS 63 Achyutdnanda . — The particles are given here so that, by joining them to the Mantra mentioned in the previous Sloka, it may be practised by all. Dindima . — Kadi is inferior to Hadi. Having already dealt with Hadi, the author here describes Kadividya. Kaivalyananda . — This commentator gives elaborate notes on Kadividya, supported by quotations from Rigveda, Saubhagyopanishad, etc. Prayoga. — ( Hrim ) is the Bljakshara of this verse. The Yantra is drawn on a gold plate and worshipped for 45 days, and the verse repeated 1,000 times a day. The worshipper will attain much wealth. Thy body is that of Siva. The sun and the moon are Thy breasts. Thy sinless body ( like that of Siva), 0 venerable One, has, I see, nine manifestations. Therefore it is not possible to differentiate you both who are equally blissful, as superior and inferior or principal and accessory. Commentary Lakshmidhara. — Bhagavati is the word used in the text to denote Devi. One that possesses Bhaga is called a Bhagavati (feminine). Bhaga signifies the knowledge of (1) the creation, 64 SAUNDARYA LAHARI (2) destruction of the universe, (3) the origin of beings, (4) the end of beings, (5) real knowledge or divine truth, and (6) Avidya or ignorance. He that knows all these six items, is qualified for the title Bhagavan. Again, Bha—9. ‘ Bhagavati’ refers to the nine-angled Yantra (figure) which is used in the Chandrakalavidya. According to the Agamas, Devi has nine manifestations, which are 1. Kala group — lasting from the twinkling of an eye to the Pralaya time. The sun and moon are included in this group, time. 2. Kula group — Consists of things which have form and color. FORM. 3. Nama group — Consists of things which have names. NAME. 4. Jnana group — Intelligence. It is divided into two branches, Savikalpa (mixed and subject to change) and Nirvikalpa (pure and unchanging), chit. 5. Chitta group — Consists of (1) Ahamkara (egotism), (2) Chitta, (3) Buddhi, (4) Manas, and (5) Unmanas. mind. 6. Nada group — Consists of (1) Raga (desire), (2) Ichcha (desire strengthened, or developed (desire), (3) Kriti (action, or active form of desire), and (4) Prayatna (attempt made to achieve the object desired). These correspond, in order, to ( 1 ) Para (the first stage of sound emanating from Muladhara), (2) Pasyanti (the second stage), (3) Madh- yama (the third stage), and (4) Vaikhari (the fourth stage of sound as coming out of the mouth), sound. WAVE OF BLISS 65 7. Bindu group — Consists of the six Chakras from Muladhara to Ajna. psychic essence, THE SPIRITUAL GERM. 8. K ala group — Consists of fifty letters from 'sr to KEYNOTES. 9. Jiva group — Consists of souls in the bondage of matter. The presiding deities or Tatvas of the four constituent parts of Nada are Maya, Suddhavidya, Mahesa, and Sada- §iva. The commentator deals with this subject fully quoting extracts from occult works. The following is a translation of a few lines from Namakalavidya \ a work on phonetics, which will be of interest to the readers : “ Para is Eka ( without duality) ; its opposite is the next one ( Easy anti ) ; Madhyama is divided into two, gross and subtle forms; the gross form consists of the nine groups of letters ; and the subtle form is the sound which differentiates the nine letters. . . . One is the cause and the other the effect; and so there is no material difference between the sound and its gross forms. Commentary. “Eka”: — when the three Gunas, Satva, Rajas, and Tamas, are in a state of equilibrium (Samya), that state is called Para. Pasyanti is the state when the three Gunas become unequal (and consequently produce sound). The next stage is called Madhyama; the subtle form of this is called Sukshmamadhyama, and the second and gross form is called Sthulamadhyama which produces nine distinct forms of sound represented by nine groups of letters: viz., 3T (and all the other vowels), q; (Kavarga, 5 in number), =q (Chavarga, 5), z (Tavarga, 5), g (Thavarga, 5), q (Pavarga, 5), q (Ya, Ra, La and Va), f (Sa, Sa, Sa and Ha), and =q. These 1 This work is not easily available to Pandits or scholars; we do not find this name in any of the catalogues prepared by European or Indian scholars. The make-secret-policy has spoiled all such books. Even now if we find any MS. dealing with occult matters in the houses of any ancient Pandits, we will not be allowed even to see the book; and actually these works have for a long time become food for worms and white ants. 5 66 SAUNDARYA LAHARI letters do not in reality exist, but represent only the ideas of men. Thus all the forms and letters originate from Para and Para is nothing but Chaitanya. The nine groups or Vyuhas (manifestations of Devi) above enumerated, are again classed under the following three heads: 1. Bhokta (enjoyer) — Comprises No. 9, Jiva-vyuha. 2. Bhogya (objects of enjoyment) — Comprises groups Nos. 1, 2, 3, 5, 6, 7 and 8. 3. Bhoga (enjoyment) — Comprises No. 4, Jnana-vyuha. The above is the substance of the philosophy of the Kaulas as expounded by Sri Sankaracharya in this sloka (No. 34). In commenting on this, Lakshmidhara quotes several verses from the Kaula Agamas of which the following is one : The blissful Lord is of nine forms. This God is ailed Bhairava. It is he that confers enjoyment {bliss) * and liberates the souls {from bondage ) . His consort is Anandabhairavi, the ever-blissful, the Chaitanya. When these two become equal {unite in harmony ), the universe comes into existence. The commentator remarks here that the power of Devi predominates in creation and that of Siva in destruction. Prayoga . — T h i s Sloka has ( Hrim ) for its Bijakshara. The same letter Hrim should b e inserted on a gold plate and worship- ped for 45 days. The verse should be re- peated 1 ,000 times daily. The practi- tioner will be freed from all doubts. WAVE OF BLISS 67 Verse 35 Thou art Mind, Akasa, Vayu, Fire, Water and Earth. Having thus manifested, there is no more manifestation for Thee. In order to create the universe Thy Chidananda form assumed the position of diva’s mate. Commentary Lakshmidhara. — c Mind’ represents and includes the six Chakras from Ajna down to Muladhara. Devi manifested Herself as these six Chakras and as the five elements. Achyutananda. — This verse refers to the six Lokas with their Presiding Deities and the six Chakras : COSMIC PLANE PRESIDING DEITY Tapoloka. Maharloka. Janoloka. Suvarloka. Bhuvarloka. Bhuloka. Paramasiva Sadasiva. Mahesvara. Rudra. Narayana. Brahma. Dindima. — The Chidananda Akara of Devi implies two forms, viz., the Sun and the Moon. Thus this verse describes the eight forms of Devi, including the six — Mind . . . Earth. Prayoga . — Gold plate has to be used for the Yantra which should be worshipped for 45 days, and the Mantra repeated 1 ,000 times a day. By mesmerising a fruit ( Terminalia Chebula, Retz) with this Mantra and eating it, consumption will be cured. 68 SAUNDARYA LAHARI Verse 36 In the Ajnachakra do I worship Lord Siva who is enve- loped in the lustre of crores of suns and moons and who has Chit on either side. Verily by this practice of devotion one reaches Bhaloka which is far beyond the orbits of the sun and the moon and fire, and far beyond the sight of all. Commentary Lakshmidhara . — ‘ Siva ’ here means Paramasiva. After leaving this Sthula body, the devotee resides in Bhaloka ( 13 ha = to shine), i.e., the Sahasrara, which is ever shining. The worship in Ajnachakra surely leads to Sahasrara; the contemplation of Devi is carried on in the middle of the eye- brows. The sun, moon and fire shed their rays only on the six Chakras. Their spheres are limited; see commentary on verse 14, supra. They cannot reach Sahasrara, which is far above the lower six Chakras. Achyutananda . — Verses 36 to 41 describe the forms of worship to be adopted in the six Chakras from Ajna down- wards in regular order, each verse being devoted to one centre. Prayoga * — The Yantra should be worshipped for 45 days and the verse repeated 1,000 times every day over water. The water thus mesmerised will cure grave diseases. | Fig. 36 WAVE OF BLISS 69 The order of the verses in the text available to this com- mentator seems to be the contrary, i.e., verse 41 comes first, and so on. Dindima and Kaivalyananda . — Of the six forms of worship described in this and the following verses, to be practised in the six Chakras respectively, the practitioner may take to that which suits his capacity best and train himself for the next higher grade. Verse 37 In Visuddhi do I contemplate on Siva, the creator of Akasa, who is transparent like crystal as well as on Devi who is similar to him, and whose moon-like lustre combined with that of Siva drives away all darkness from inside ■ and enables the Chakora bird of the universe to enjoy. Commentary Lakshmidhara . — “ Siva ” here refers to Sadasiva, the fifth in the order of Devas. This sloka means that just as the Chakora bird satisfies its hunger and thirst by consuming the rays of the moon, so the practitioner who contemplates on Sadasiva and his consort in Visuddhichakra, gets all darkness dispelled from his mind and becomes ever-satisfied. Prayoga . — This Mantra must be repeated for four days on water at the rate of 1,000 times a day. A dose of this water taken internally by a person “ possess- ed ’ 5 by Brahmarakshas, will cure him from the effects of such “ possession.” * 70 SAUNDARYA LAHARI Dindima. — This commentator says that seventy-two Deva- tas reside in the Akasachakra and describes the modes of worship peculiar to each of them respectively. Verse 38 Those twin swans indescribable , that relish only the essence of honey in the blossomed lotus-like heart; those swans that live in the divine lake of great minds , from the chanter of whose ( swans' ) names flow all the eighteen Vidyas f and who differentiate and recognize the milk of goodness from the water of sins. Commentary Lakshmidhara . — Siva and Sakti are spoken of as the twin swans. This method of worship in the Anahatachakra is approved of by only a few of the followers of Samayamata. Sri Sankaracharya holds that Siva and Sakti appear to the devotee in the Anahata in the form of a cone of blazing fire, Pr ay o g a. — This Mantra should be re- peated on water for 35 days at 5,Q00 times a day. By applying this water externally as internally, Balarishta (diseases pertaining to children) and other diseases can be cured. 1 The 18 Vidyas, as enumerated in Vishnu Purana, are: — 1. Siksha, 2. Kalpa, 3. Vya- larana, 4. Nirukta, 5. Jyotisha, 6. Chchandas, 7. Rig Veda, 8. Yajurveda, 9. Sama- veda, 10. Atharvaveda, 11. Mimamsa, 12. Nyaya, 13. Dharmasastra, 14. Purana, J5. Ayurveda, 16. Dhanurveda, 17. Gandharvaveda, and 18. Arthasastra. WAVE OF BLISS 71 In his commentary on “ Subhagodaya ” he says “ May that union of Siva and Sakti which appears in my lotus-like heart like a cone of blazing fire, teach me the difference between them both.” Lakshmldhara follows this sect. Dindima enumerates 54 Devatas abiding in the Anahata- chakra — Atmakarshini, etc. Verse 39 In Svadhishthana do I perceive the Mahapralaya fire and worship Thee whose eyes, moistened with Grace, cool the universe when it is burnt up by the fury of the fire. Commentary [In the regular descending order of Chakras from Ajna downwards, we should have Manipura after Anahata which was spoken of in verse 38. This order is not adhered to in the Text which seems to follow the order of the Tatvas]. Dindima counts 62 Devatas— Kaumari and others abiding in this Chakra, and describes the different modes of worship and other details. Prayoga . — This verse is repeated 108 times a day, for 12 days. Bad dreams will be avoided. Fig, 39 72 SAUNDARYA LAHARI Verse 40 In Manipura whose rays dispel darkness, for the lightning has a bow beautified by gems and ornaments, do I con- template on Thy blue cloud-like manifestation — the cloud that by its showers cools the three worlds that are rendered hot by the sun of Siva. Commentary Dindima gives the names of 104 Devatas, Lopamudra, etc., that reside with the Devi in the Manipurachakra and also the peculiar forms of worship etc., for each of them. Lakshmidhara quotes the following from a treatise on occultism by name Siddhagatika, which is not known to any of our modern students of Sanskrit: “ Sadasiva, the resplendent lightning, manifests himself in Manipura as a winter cloud and shines there with his consort.” He also quotes a few verses from Taittariyaranyaka (I. 22) and comments on the same, the substance of which we give below for the reader’s information. He however refers the reader to his commentary on “ Subhagodaya ” of Sri Gaudapada, where he gives a very elaborate description of all the points connected with this subject. The chapter in the Taittariyaranyaka from which he quotes, is fully devoted to a description of the creation of the Sun, Moon and Fire from Water, and also of the stars and other luminaries which mark the days and nights. Any amount of theoretical knowledge cannot help us in understanding these details. These explanations will be intelligible to the practical Yogin, but to the general reader these must be a sealed book. WAVE OF BLISS 73 “ The Togin gets the essence of water, which — the nectar — pervades the disc of the Sun. Let me have from thee (0 Water in Manipur a') the essence of that essence, which is of the highest order.” - ( The essence of water ’ refers to the Moon. From the water in Manipura, i.e., from the Ap-tatva of that centre, the Yogin gets at the Moon, which is known as the fountain- head of nectar. This nectar which flows from the sphere of the Moon fills the whole disc of the Sun, i.e., the nectar passes from the Moon to the Sun. The latter is nourished and kept up by the drops of nectar which flow from the Moon. The place of the Moon in Sahasrara from which the nectar oozes out, is known as the Baindavasthana. It is the essence found in this place that is referred to as “ of the highest order.” “ He who knows that the boat is well formed in Water, himself becomes such.” Srichakra is here called the Boat, because it enables the devotee to cross the ocean of birth and death. The following is the meaning of another quotation from the Yajur Veda (1,5,11) to the same effect: “ In Svadhishthana there is a boat of Srividya made of Fire (tatva), in Muladhara one of Earth, in Visuddhi one of Ether, in Ajna one of the Mind, in Anahata one of air, and Manipura one of water — all well-built — for carrying those who intend to go to Moksha, across the ocean of Samsara (bondage). They are strongly built and are furnished with durable oars and a good helm which could withstand even hurricanes and tempests. Let us get into these boats and reach (attain) salvation — let us worship Srividya and be saved and liberated from Samsara.” Prayoga . — This verse has 5 ( Tham ) for its Bljakshara. The Yantra should be drawn on a gold plate and worshipped for 45 days, after which 74 SAUNDARYA LAHARI it must be worn on the head. The Mantra should be repeated 1 ,000 times a day. The practitioner will be able to foresee future events. Verse 41 Siva whose dance is full of the nine sentiments, who mani- fests himself in nine ways, and who by his side has Thee, the dancer of dancers’, on him and Thee who have come together solely for the creation of the universe of which you are the parents, I contemplate in Muladhara. Commentary Lakshmidhara. — This verse refers to the form of worship adopted by the Kaulas. When Siva and Sakti begin their dance, the universe comes into existence; and when their dance ends, the universe also ceases to exist. According to Samayachara, Muladhara and Svadhishthana are the centres where Tamas or darkness prevails the most, and hence worship in them is not permitted. The description given here of the worship in these two centres is that followed by the Mahabhairava sect, one of the sub-divisions of the Kaula group. Here our commentator Lakshmidhara alludes also to WAVE OF BLISS 75 that gross and horrible form of worship in the female gene- rative organ, which is practised by some of the followers of the Kaula path, and condemns the same most vehemently. The Kaulas who worship KundalinI in the Muladhara have no other aim than awakening it from its sleep. When this is done they think that they have attained their object, and there they stop. In their own words, the Kaulas have Nirvana always near at hand. The .commentator next recapitulates the Samaya doctrines. The followers of this group are prohibited from worshipping Devi in the macrocosm. They should worship her in any one of the Chakras in the human body, choosing that centre which their practice and ability permit them to reach. They should contemplate on Devi and her lord Siva as (1) having the same abode ( Adhishthanasamaya) , (2) occupying the same position (Avasthana,) (3) performing the same functions (Anushthana), (4) having the same form (Rupa), and (5) as having the same name (Nama). Thus in worshipping Devi in the Adharachakra, Siva and Sakti have (1) Muladhara for their seat; (2) both of them occupy the position of dancers; (3) both together perform the function of creating the universe; (4) both are red in color; and (5) Siva is called Bhairava, and Sakti Bhairavi. Similarly for the other Chakras mentioned in the preceding Slokas. This is the way how beginners have to practise. Advanced students worship Devi in the Sahasrara and not in the lower centres. How is the worship to be carried on in Sahasrara ? The worshipper should fix his attention on Baindava which is the locality where the ever-existing 26th Tatva — the union of Siva and Sakti — resides. It lies above all the 25 Tatvas and is situated in Chandramandala (the sphere of the moon) in Sahasrara. He should contemplate on the said union and identify himself with it. This shows that those who 76 SAUNDARYA LAHARI carry on Bahya Puja, or worship in the external world do not belong to the Samaya school. As regards the identification of oneself with the union of Siva and Sakti at Baindava just spoken of, there are two ways of realizing it; one is known as the four-fold path, and the other the six-fold path. These should be learnt from the Guru. A novitiate in the Samaya school has to go through the following course: (1) He should cherish the utmost regard for and con- fidence in his Guru. (2) He should receive the Panchadasi Mantra from his Guru, and chant the same as per instructions, with a know- ledge of its seer (Rishi), metre (Chhandas) and the deity (Devata). (3) On the 8th day in the bright fortnight of Asvayuja month — Mahanavami, he should at midnight prostrate himself at his Guru’s feet, when the latter will be pleased to initiate him in some Mantra and the real nature of the six Chakras and of the sixfold path of identification. After he is thus qualified, Lord Mahadeva 1 gives him the knowledge or capacity to see his inner soul . . . Then the KundalinI awakes, and going up suddenly to Manipura, becomes visible to the devotee-practitioner. Thence he has to take her slowly to the higher Chakras one after another, and there perform the prescribed worship, and she will appear to him more and more clearly. When the Ajnachakra is crossed, the KundalinI quickly darts away like a flash of lightning to Sahasrara and enters the island of gems surround- ed by the Kalpa trees in the ocean of nectar, unites with Sadasiva there, and enjoys with him. The practitioner should now wait outside the veil until KundalinI returns to her own place, and on her return 1 Siva initiates him in the knowledge of Brahman. Thus, Siva is considered the teacher of all spiritual Gurus (Adinatha). WAVE OF BLISS 77 continue the process until she is joined for ever with Sadasiva in the Sahasrara and never returns. The process heretofore described and others of a similar nature are always kept secret; yet, the commentator says he has out of compassion towards his disciples given here an outline of the method. Even in the mere expectation of the return of Kundalin! from Sahasrara, the aspirant feels Brahmananda. He who has once taken Kundalin! to Sahasrara is led to desire nothing but Moksha if he has no other expectation. Even if any of the Samaya practitioners have some worldly expectations they must still worship in the microcosm only. “ Subhagodaya ” and other famous works on Sri vidya say that the practitioner should concentrate his mind on Devi who resides in Suryamandala (the sun’s disc), and so on. This statement is not at variance with the teaching contained in this book, for the Suryamandala referred to applies to the Pindanda (microcosm) and not to Brahmanda (macrocosm). Similarly, all the verses advocating outer worship are to be applied to the corresponding objects in the Pindanda. For full particulars of these principles, vide “ Suka Samhita,” one of the five Samhitas of the Samaya group. Dindima . — Here 56 Devatas with Devi, Tripurasundari and other 55 names of the Devatas are enumerated, and the several forms of worship to be adopted for them are described. Prayoga . — Writing the letters on salt, this verse should be repeated on the same salt for thirty days at 4,000 times a day. By the use of this mesmerised salt all stomach diseases will be cured. Fig. 41 WAVE OF BEAUTY (SAUNDARYA LAHARI) Verse 42 1 Oh Daughter of the Snowy Mountain! Whoever describes Thy crown of gold , thickset with the twelve Suns trans- formed into gems , will he not imagine that the crescent Moon on Thy forehead, reflected through the circular base of the crown and emitting variegated hues, is indeed the rainbow (. IndrcCs bow) ? Prayoga . — Recitation of the verse 1 ,000 times a day for 45 days with the Yantra drawn on gold plate and taking in the food offering will cure dropsy. 1 From this verse onwards the translation is by Sri. Kan a Ramamurthy Garu B.A. ? B,L, WAVE OF BEAUTY 79 Verse 43 Spouse of Siva, ( Wellwisher of devotees )! Let Ihy tress of hair, dense, shining and soft, and resembling an expanse of blue lilies in bloom, dispel our ignorance. I believe that the flowers of the trees in the JSfandana [garden of Indra ) abide therein to acquire the natural fragrance therefrom. Prayoga . — Repetition of the sloka 1,000 times a day for 45 days, with the Yantra drawn on gold plate or ring gives success, popularity and cure of diseases. May the Vermilion-marked line on Thy head dividing the hair on either side, resembling the ray of the rising Sun, imprisoned by hosts of powerful enemies of darkness in the form of Thy thick locks of hair, and appearing, as it were, the course of the surging flood of the beauty of Thy face, increase our welfare. Prayoga. The Yantra should be drawn on gold plate, saffron or turmeric and the verse recited 1,000 times a day for 12 days to obtain fascination and cure of all diseases. 80 SAUNDARYA LAHARI Verse 45 Thy face, fringed with the natural border of curly hair lustrous as a swarm of bees, scoffs at the beauty of the lotus, in as much as, with the filament-like brilliance of the teeth displayed in Thy gentle smile and with the sweet fragrance arising therefrom, the bees of the eyes of Siva, the Destroyer of Manmatha, are infatuated. Prayoga. — 1,000 repetitions of the sloka daily for 45 days with the Yantra drawn on gold plate confer ability to foretell events. WAVE OF BEAUTY 81 Verse 46 I verily believe that Thy forehead transparent with superb loveliness is a second crescent Moon set in Thy crown ( the first being the crescent at the top of the crown) . The two blended, one over the other, invertedly, result in the Full Moon daubed with the balm of nectar. Prayoga . — For obtain- ing progeny, this verse should be recited 1 ,000 times a day for 45 days with the Yantra on gold plate. Fig. 46 Verse 47 Oh Uma! Intent upon dispelling the world's fears , I per- ceive in Thy slightly knitted eyebrows the bow of Rati's Lord , furnished with the string of Thy bee-like pair of eyes, grasped in his left hand, with the centres of both concealed by the forearm and the clenched fist covering them. Prayoga , — The gods are pleased with one who recites this verse 1,000 times for 25 days with the Yantra drawn on gold plate or holy ashes. Fig. 47 6 82 SAUNDARYA LAHARI Verse 48 Thy right eye, being in the nature of the Sun, gives birth to the Day ; and Thy left, in the form of the Lord of the Night (Moon), creates the night. Thy third eye shining like a blossoming lotus of gold (Fire), causes the twilight in-between. Prayoga . — The sloka is to be repeated 1 ,000 times for 45 days using the Yantra on gold plate for counteracting adverse planetary influences. I *T * f 3F % Fig. 48 Verse 49 The glance of Thine eyes is all-pervasive (Visala), prosperity- showering ( Kalyani ), brilliantly lustrous and invincible by the blue lilies (Ayodhya), the source of the stream of Mercy (Dhara), indescribably sweet (Mathura), cherishing (Bhogavati), and the refuge of devotees (Avanti). It, in short, surpasses the expansive glory of hosts of cities (Visthara). Certainly it deserves to be appropriately expressed by the several names in turn. Glory to it! Prayoga . — The Yantra is to be drawn on turmeric and the sloka recited 1,000 times for 10 days; the turmeric should thereafter be charred, WAVE OF BEAUTY 83 mixed with sesamum oil and used as collyrium caused to be applied to the eye by a lady under 25 years of age and with blue eyes; the devotee will discover a treasure. Noticing that Thy young bee-like pair of eyes with graceful glances eagerly desirous of enjoying the taste of the nine Rasas, ( fresh honey, poetic sentiments) do not recede from Thy pair of ears, surfeit only with the honey oj bouquets of poetic compositions, Thy third eye on Thy forehead, turns reddish as though stung by jealousy . Prayoga . — Recovery from an attack of small-pox is ensured by administration of the water on which the Yantra is drawn and the verse recited 1,000 times for 5 days. Fig. 50 84 SAUNDARYA LAHARI Verse 51 ( Quiescent ) Mother! Thy look is amorous with love towards Siva, contemptuous towards others, full of anger against Ganga, astonished and quiescent at Siva’s lilas ( deport- ment ), frightened on seeing the snakes of Hara, triumphant over the grace of the lotus and smiling at Her comrades. Towards me it is full of grace. Commentary Devi’s ‘ looks ’ are here described as representing the Nine Rasas (emotions); Sringara (Love), Bhibhatsa (Aversion), Raudra (Wrath), Adbhuta (Wonder), Bhayanaka (Terror), Vira (Valour), Hasya (Mirth), Karuna (Compassion) and Santha (Complacence or quiescence). Although the first eight alone are specifically named, the ninth Santha, the Supreme quiescent static state, the state of Tirodhana, is implied in the address £ Janani ’ the Supreme Cause of all. The Supreme Causal aspect of ‘ the Seeing ’ (Ikshitritva), of the Divine Mother by Ichcha, Jnana, and Kriya (Desire, Knowledge and Action), represented in Her static or quiescent Santha, — corresponding to Ambika, the Causal state of Varna, Jyestha and Raudri, and Para, the Causal state of Pashyanti, Madhyama and Vaikhari in Her manifestation as the world of Form or Sound (Artha and Sabda). It is not correct to say that Her Supreme and Composite aspect has been omitted. “ First She was One, She became Nine” ( Tripura Upanishad). The nine Rasas represent Her ninefold manifestation and Sree Bhagavat- Pada would not have intended to omit Her Supreme, Composite and Static Santha State. Sree Kameswara Suri opines that ‘ Girisa Charite ’, Siva’s deportment, gives rise to both Adbhuta and Santha and thus all the Rasas are mentioned. WAVE OF BEAUTY 85 Prayoga . — Inscription of the Yantra on gold plate or sandal paste and reciting the sloka 1,000 times for 45 days secures popularity. Fig. 51 Verse 52 Oh Crown jewel of the line of the King of Mountains! These two eyes of Thine, fringed with feathery eyelashes extending to Thy ears and capable of causing disturbance to the profound serenity of the Destroyer of the Cities, bear the gracefulness of the bow of Smara, stretched to the ear. Prayoga . — For the cure of diseases of the ear or eye, the sloka is to be recited 1,000 times for 45 days using Yantra on gold plate or holy ashes. Fig. 52 86 SAUNDARYA LAHARI I Verse 53 \ Oh Beloved oflsana! This triad of Thine eyes , smeared as it is with eyesalve and displaying the three distinct colours (red, white and dark), shines out as if sustaining the three gunas, Rajas, Satva and Tamas, so as to create once again the three Devas, Brahma, Vishnu and Rudra, absorbed at the time of Pralaya (Deluge). Prayoga . — The verse is to be repeated 1,000 times for 45 days with the Yantra on gold plate and a lamp burning beside. If the flame becomes bright, it is a good augury and if dim, it is a bad omen. Fig. 53 Verse 54 Oh Heart-whole towards Pasupati ! With Thy three eyes, kindly merciful and shining red, white and dark, Thou verily causeth, with a view to sanctify us all, the holy confluence of the three sacred streams, Sona, Ganga and Jumna . Prayoga . — Recitation for 45 days at 1,000 times a day with the Yantra on gold plate is a cure for venereal diseases. Fxo. 54 WAVE OP BEAUTY 87 Verse 55 Oh Daughter of the King of Mountains! the wise ; assert that the world is dissolved and created by the closing and opening of Thine eyes ; but I suspect that Thine eyes have given up closing so as to protect from dissolution this en- tire universe, created by the opening of Thine eyes. Prayoga . — The Yantra is to be drawn on gold plate and the sloka repeated 2,500 times for 45 days to cause the death of enemies. Verse 56 Oh Aparna! The Saphara fish {carps), afraid of the tell- tale nature of Thy eyes, extending as far as Thine ears, ever submerge themselves in water, devoid of winking; again the Goddess of Beauty {in the lilies ) abandons them at dawn when the petals close and forces an entrance into them at night. Prayoga . — Repetition of the verse 20,000 times a day for 45 days with the Yantra drawn on gold plate or fish-bone, secures freedom from prison. Fig. 56 O 88 SAUNDARYA LAHARI Verse 57 Oh Siva! Shower Thy grace upon me also, who am dis- tanced and distressed, with Thy glance, extended as far as the ears and resembling the half-bloomed blue lily; by this act of Thine, this devotee is blessed and you do not suffer any loss. The Moon is impartial, in shedding his cool rays in a forest or in a palace. Prayoga . — Repetition of the sloka 25,000 times a day for 6 days using Yantra on gold plate brings prosperity. Oh Daughter of the King of Mountains! To whom does Thy curved pair of ridges (Pali) not convey the grace of the flower-arrowed God, Manmathcds bow ? For, Thy long side-glance piercing the ridges and reaching the vicinity of the ears creates the impression of an arrow kept in stretch. Prayoga . — Using Yantra on gold plate, recitation of the verse 5,000 times for 45 days brings about popularity and freedom from disease. WAVE OF BEAUTY 89 / believe that Thy face, with the pair of ear-ornaments ( Thatankas ) reflected in Thy glittering cheeks, is the four-wheeled chariot of Manmatha, mounted on which , the great warrior, Mara confronts Self-veiling Siva, the Lord of Pramatha-ganas seated on the Earth-chariot with the Sun and Moon as its wheels. Commentary (st) — Conqueror of Asuras The two thatankas and their two reflections make four wheels. The implication is that Siva seated on the chariot of Earth with only two wheels could be vanquished by Manmatha only when seated on a chariot with four wheels resembling Sree Devi’s face. Sajjitavate also means complete with preparation and equipment; but c self- veiling ’ (Sat-jita-Vanquishing), connotes the idea of Siva as ‘ tiraskrita intent on creation. The other reading Asat-jitavate means ‘ Conqueror of the Asuras \ 90 SAUNDARYA LAHARI Prayoga . — Repetition of the sloka 25,000 times for 3 days using gold plate or turmeric for drawing the Yantra makes one to fascinate women. Fig. 59 Verse 60 Oh! Spouse of Sarva ! While Thou hast been constantly drinking with Thy hollow earcups, the praise hymns of Saraswati, which outrun the sweetness of the stream of nectar, and hast been shaking Thy head in appreciation of their merit , Thy cluster of ear rings ( Kundalas ) gives out hightinkling sounds, echoing the above hymns of Saraswati. Prayoga . — Learning is easily acquired by reciting the sloka 1,000 times for 45 days with the Yantra on gold plate. Fig. 60 WAVE OF BEAUTY 91 Verse 61 Oh Illustrious banner , ( proclaiming the glory) of the Snowy Mountain! May this , Thy tender-bamboo nose-bone yield us all our desires. Replete internally with pearls formed of Thy cool breath, it displays a pearl externally also, forced out of satiation thereof Commentary The external pearl indicates the nose-ornament (Nasa- bharana) set with a hanging pearl. See Manasapuja V. 45. Prayoga . — Repetition of the verse 12,000 times for 8 days with the Yantra on gold plate secures gratification of desires. Oh Lady with beautiful teeth! I assert that the splendour of Thy natural crimson lips bears comparison, if at all, with the fruit of coral-creeper, if it were to bear fruit. It certainly cannot be compared to the Bimba fruit because its red colour, being only a reflection of the lustrous crimson of thy body, it will be ashamed of being placed in a scale even with a particle [of thy splendour) . 92 SAUNDARYA LAHARI Prayoga . — The verse is to be recited 1,000 times for 8 days with the Yantra on gold plate, which is to be then kept under the pillow to get good sleep. ♦ Fig. 62 Verse 63 The Chakora birds are satiated with drinking in the moon-light rays of the smile of Thy moon-face owing to the over- savoury sweetness thereof; hence, eager to taste something sour, they freely drink in excess, every night, the nectar flowing from the Moon believing it to be gruel, (to cure the dullness). Prayoga . — Repeti- tion for 30 days at 30,000 times a day with the Yantra on gold plate and wear- Fig ing it round the waist secures command over others. Oh Mother! Glory be to that bright red tongue of Thine , which has become benumbed by unceasing repetition of Thy husband's multitude of virtues and glorious deeds ; seated on the tip of which (tongue), the crystal-transparent white form of Saraswati gets transformed into a ruby hue. Verse 64 WAVE OF BEAUTY 93 Prayoga . — Recitation of the verse 25,000 times a day for 18 days using gold plate Yantra and then wearing it as a nose-screw frees a woman from all diseases. Fig. 64 Oh Mother! The betel-and-nut chew mixed with Moon- white camphor particles { emitted ) off Thy mouth are being appropriated by Visakha {Kumar a), Indr a and Upendra {Vishnu), who having been excluded from partaking of Siva’s Nirmalya — the exclusive share of Chanda — returned, {to you, the Mother) clad in armour and bereft of helmets, after vanquishing the Daityas in battle. 94 SAUNDARYA LAHARI Prayoga . — For all-round success, the verse should be recited 1,000 times for 45 days using Yantra on gold plate. Verse 66 When Vani is playing songs of Puraripu's (Siva) various past deeds on the harp , and when Thou startest, shaking Thy head, to utter words of applause (thereof), she quiet- ly sheathes her instrument in its cover, the musical notes of their strings being eclipsed by the soft melody of Thy words of praise. Prayoga . — The verse should be repeated 5,000 times for 3 days. Use of gold plate Yantra secures proficiency in playing Vina and other musical instruments. By using holy ashes for the inscription of the Yantra all diseases are cured. sff Fig. 66 Verse 67 Oh Daughter of the Mountain! In what manner can we describe Thy incomparable chin, touched by Himavan with the tips of his fingers with filial tenderness, raised often and often by the Lord of Kailasa Mountain eager to drink in the nectar of Thy lips, and fit to be gripped by Sambhu, being the handle of Thy mirror-like face (through which he sees all). WAVE OF BEAUTY 95 Commentary This sloka describes the chin of Devi. ‘ Girisa ‘ is Siva the consort of Devi in her causal aspect. ' Sambhu is Para- Siva, the Supreme Prakasa and Static aspect, who first * sees,’ realises his own Self through seeing into His own Vimarsa Sakti, Kinetic aspect— The Supreme Para-Sakti whose face is the unblemished mirror reflecting the true form of Para-Siva (f^qfa^ftfel^:)-The blemishless mirror of Vimarsa to the form of Siva (Kamakala Vilasa, Sutra 2. See also Sutras 1 to 8). The result is the first Ideation of Aham of Para-Siva, the Kamakala — the primary source (Mahakarana) of the world of Name and Form. (Nama and Rtipa). The chin is described as the grip or handle of the mirror which is Devi’s face as Vimarsa Sakti. Prayoga . — Royal favour is secured by repeating the verse 1 ,000 times for 45 days with the Yantra drawn on gold plate. Verse 68 This neck of Thine, always horripilated by the embrace of the Destroyer of the three cities, looks like the graceful stalk of Thy lotus-like face ; For, the pearl necklace thereunder, white by nature, but converted into dark by the profuse application of the black muddy Aguru paste, as- sumes the beauty of the tender lotus stem. 96 SAUNDARYA LAHARI Prayoga . — Repeat the verse 1,000 times for 45 days with the stanza inscribed on ‘ kunkuma’, to obtain royal favour. Oh Sole expert master of Music , with its steps and un- dulations and song! The three lines on Thy neck , indicating the number of auspicious cords of woven strings fastened (around Thy neck) at the time of Thy marriage , shine forth, as if representing the boundary limits marking the position and manner of the three Gramas (Shadja, Madh- yama and Gandhara ), the original source of the various kinds of melodies (. Ragas ) . Prayoga . — Repetition of the stanza 1,000 times for 45 days with the Yantra on gold plate secures success in all undertakings. Fig. 69 ft WAVE OF BEAUTY 97 Verse 70 Brahma, the lotus-born, praises the beauty of Thy creeper- like arms, soft like the stem of the lotus, with his remain- ing four faces, afraid of the nails of Rudra, the enemy of Andhaka, the destroyer of his first head, in the belief that his ( remaining ) four heads would be protected simultane- ously {by the four arms praised ) . Prayoga . — Success in undertakings is obtained by reciting the sloka 1,000 times for 45 days using Yantra on gold plate. Oh Umal Bray, tell us how we can describe the lustre of Thy hands which with the brightness of the nails laugh at the bright red hue of the fresh lotus. Perhaps the lotus, by some means, probably by having got its petals turned red by contact with the lac-dye on the soles of Lakshmi’s feet playing upon it, may bear some com- parison to it. Prayoga . — Repetition of the stanza 12,000 times for 45 days with the Yantra drawn on gold plate gives one command over fairies. 7 98 : SAUNDARYA LAHARI . If Hr ' \ ^ _ \ h % 4i, % Fig. 71 Verse 72 Oh Goddess! May Thy pair of breasts , with teats ever secreting milk , simultaneously sucked by Skanda and Ganesa — on perceiving which Heramba ( Ganesa ), His mind perturbed by doubt, touches his pair of temples with his hand {trunk), creating laughter — May they ever dispel our sorrows. Prayoga . — Recitation of the sloka 1,000 times for 45 days with the Yantra on gold plate or walking-stick ensures freedom from fear, especially during night travel. Fig. 72 WAVE OF BEAUTY 99 ' Verse 73 ... Oh Flag of the the Lord of the Mountain! These , the two breasts of Thine, are ruby cups filled with the juice of the nectar. We do not feel the slightest doubt about this; because by drinking out of them Ganesa and Skanda still remain children, enjoying bliss, even today, innocent of copulative pleasure ( though enjoying copulative pleasures with little known brides viz:, Siddha Lakshmi and Deva- sena) . Prayoga . — Repetition of the sloka 1,000 times for 8 days over Yantra drawn on gold plate or water and taking in that water gives good flow of milk to women or cows. Verse 74 Oh Mother! The expansive region of Thy breasts bears a creeper-like unblemished garland strung with pearls secured from the skull of Gajasura, whose lustre is variegated by the internal reflection of Thy crimson lips ( Bimba ), re- sembling the fame of the Conqueror of the three Puras, blended with his valour. Prayoga . — Repetition of the verse 108 times for 3 days with Yantra of gold plate in front of the Devi enhances one’s re- putation. Fig. 74 100 SAUNDARYA LAHARI Verse 75 Oh Daughter of the Mountain! I believe that the milk of Thy breasts streams out from Thy heart, as it were, the Ocean of Milk in the form of Saraswati ( the milk of poesy) ; on drinking which, offered by Thee, out of Grace, the Dravida-child became the most renowned amongst the greatest of poets, Prayoga . — The stanza is to be recited 12,000 times for 3 days with Yantra drawn on gold plate to obtain greatness in poesy. Verse 76 Oh Daughter of the Mountain! Manmatha, when his body was being consumed by the circling flames of Haro’s anger, immersed himself in the deep lake of Thy navel, out of which arose a creeping column of smoke. It is that, Oh Mother! that is known as Thy line of down {above the navel ) . Prayoga . — Acquisition of power is brought about by repeating the verse 1,000 times for 10 days with Yantra on gold plate, WAVE OF BEAUTY 101 Oh Spouse of Siva! Oh Mother! This something in the form of the tiniest ripples of Kalindi on Thy slender waist, appeal to the intelligent to be the compressed ether in betwixt Thy pot-like breasts, thrust out on account of mutual pressure and entering Thy hollow navel. Fig. 77 Prayoga . — The stanza and the Yantra are to be inscribed on ash obtained by burning red lotus flowers and mixed with cow’s ghee; the stanza is to be recited 1,000 times for 10 days. The paste is worn as caste-mark on the forehead to obtain success in all matters. 102 SAUNDARYA lahari Verse 78 Oh Daughter of the Mountain! Glory to Thy navel, which may be described as a motionless eddy of the Ganges ; the nursery-bed for the creeper-like line of the down budding as the breasts ; the sacrificial pit to the fire of Kusumasara’s prowess; the pleasure arbour of Rati and the gateway to the cave of self-realisation to Harass eyes (to be seen by Hara alone). Prayoga . — Scented sandal ^ paste is used for inscribing ^ the Yantra and after recit- ing the sloka 108 times for 45 days, royal favour is obtained. The sandal paste, after the japa, is to be used for wearing the caste mark. Verse 79 Oh Daughter of the Mountain! May safety ever attend Thy naturally slim waist, which overcome with the fatigue of bearing the weight of Thy breasts and consequently bent in form, appears as if to give way slowly in the region of the navel and the folds, and whose stability is comparable to that of a tree standing on the breached bank of a river. Fig. 78 WAVE OF BEAUTY 103 Prayoga . — By inscribing the Yantra on gold plate and wearing the same on one’s person after reciting the sloka 1,000 times for 45 days, one secures power to perform magic. Verse 80 Oh Devil On seeing that Thy two breasts, resembling pots of gold, are about to split the sides of their covering gar- ments with sudden sweat caused by passion, Thy waist has been tightened, as it were, by Thanubhava, by Thy three folds, resembling the Lavali creeper passed in three rounds, with a view to protect it from breaking down. Prayoga . — The prayoga is the same as for the last verse. Verse 81 Oh Parvati! The King of Mountains lavished upon Thee, by way of dowry, weight and abundance cut out of his posteriors {flanks). Hence this, the expanse of Thy hips, extensive and heavy, screens the entire universe and makes it light as well. > Prayoga . — Repetition of the stanza 1,000 times for 16 days with Yantra on gold plate gives one power to float on fire without being burnt. 104 SAUNDARYA LAHAR1 Fig. 81 Verse 82 Oh Daughter of the Mountain! Having surpassed alike the trunks of lordly elephants and rows of golden plantain- trunks with Thy two thighs, Thou hast conquered like- wise the pair of the temples of the celestial elephant with Thy pair of well-rounded knees hardened by ( constant ) prostration before Thy Lord. Prayoga . — Power to float on water is obtained by reciting the verse 1,000 times for 45 days with Yantra on a plank of Asvakarna tree. WAVE OF BEAUTY 105 Verse 83 Oh Daughter of the Mountain! To vanquish Rudra, Man- matha, ( the God with five arrows), has indeed turned Thy two shanks into a pair of quivers, capable of holding a double set of arrows, on the points of which are seen ten arrow-heads in the guise of the nail-ends on the toes of Thy feet, exclusively sharpened on the hones of the crowns of the Gods. Prayoga . — Power to stem an army is acquired by reciting this verse 1,000 times for 12 days with Yantra on gold plate. Oh Mother! place these, Thy pair of feet, in mercy on my head also, the feet, which the Upanishads, [the crown of the Vedas), wear as chaplets, the washing-water of which forms the river Ganges, flowing along the matted hair of Pasupathi, and the brilliant lac-dye of which is the crimson lustre of the crest-jewel of Hari. Prayoga . — By reciting the verse for a whole year at 1,000 times a day using the Yantra on gold plate, one acquires the power to enter other bodies. 106 SAUNDARYA LAHARI Verse 85 We offer our salutation to these Thy pair of feet, charming- ly beautiful to look at, and distinctly lustrous with the paint of lac: the Lord of Pahs (Siva) grows indignant with jealousy of the Kankali tree in Thy royal pleasure- garden, which ardently desires to be kicked by them ( Thy pair of feet for blossoming ). Prayoga . — To ward off evil spirits this verse is to be repeated 1,000 times for 12 days with Yantra on gold plate and using red flower for worship. ♦ * ♦ * ♦ ♦ * ♦ * T Fig. 85 WAVE OP BEAUTY 167 Verse 86 When Thy lotus-like foot kicked, on the forehead, Thy husband, while feigning to call Thee by the wrong name and pretending to bend his head with shame thereafter, there arose through the jingling of Thy anklets, a giggle of triumph as it were, from Isana’s foe, Manmatha, await- ing to wreak vengeance, longstanding and rankling internally like a thorn, for having been burnt to ashes. Commentary This should be read with the preceding verse where Siva is described as being desirous of being kicked by Devi’s feet. Now this verse describes how Siva in order to attain his object feigns to call Devi by a wrong name and also feigns to bend his head as if ashamed and afraid of being found out and thus makes Devi jealous and angry and causes Her to kick him. • ~ ' Prayoga . — By reciting the verse 1,000 times for 21 days using Yantra on gold plate with a pot of water by its side and using the water for bathing, evil spirits are driven away. ♦ ♦ Fig. 86 108 SAUNDARYA LAHARI Verse 87 Oh Mother! Is it to be wondered at, if Thy two feet, uni- quely adapted to abide in snowy mountains, brilliant both by day and night and ever conferring grace upon devotees, triumph over the lotus, which is liable to be blighted by snow, closed in sleep during night and dependent upon Lakshm'i s grace to some extent ( for its lustre ). Prayoga . — By inscribing the Y antra on ash from cremation ground and reciting the stanza 1,000 times for 16 days, one gets power over snakes. Oh Devi! How is it that Thy fore-foot which is the seat of all glories and which is beyond the reach of all dangers has been compared by Sages with the hardened back of a tortoise?- How is it that it has been lifted with softened feeling by Siva at the time of marriage and placed upon a hard stone [at the time of Saptapadhi) ? WAVE OF BEAUTY 109 Prayoga . — To get. control over animals, this stanza is to be recited 1,000 times daily for 6 months with Yantra on gold plate. Verse 89 Oh Chandi! Thy two feet, which lavish always untold and inexhaustible wealth upon the poor, laugh as it were, with their toe nails resembling moons, responsible for the closing of the lotus-hands of celestial women, at the Kalpaka trees granting their fruit only to the celestial beings ( the for- tunate alone ) with their finger-like sprouts. Prayoga . — All dis- eases are cured by wearing a gold plate on which the Yantra is inscribed after the sloka is repeated 1,000 times for 30 days. Verse 90 Let this soul of mine be transformed into a bee with the six feet as senses while it is immersed in worshipping this, — Thy foot which is always giving to the distressed wealth proportionate to their desires, is shedding abundant honey in the form of a food of beauty, and is charming like a bunch of Mandara flowers. Prayoga. By using Yantra on gold plate and reciting the stanza 1,000 times for 30 days the influence of witchcraft is counteracted. STT STT a Fig. 90 no SAUNDARYA LAHARI Verse 91 Oh Goddess of graceful deportment! Thy household swans growing in playfulness , as if intent upon practising the sport of balancing the steps, do not abandon Thy lotus-like foot, which imparts instruction as it were through its own footing in the guise of the tinkling of Thy anklet set with gems. Prayoga . — Inscribing the verse and the Yantra on gold plate and repeating the verse 1,000 times daily for 25 days gives one landed property and wealth. Fig. 91 Verse 92 Thy dependants Brahma, Vishnu, Rudra and Easwara have got converted into the four legs of Thy cot and Sadasiva assum- ing the form of a sham transparent bed sheet and turning crimson with Thy lustre reflected therein and appearing, as it were, as the embodied form of Sringara ( erotic senti- ment) yields pleasure to Thine eyes. Prayoga . — The verse is to be recited 4,000 times for 30 days with Yantra on gold plate to win a kingdom. .WAVE OF BEAUTY 111 Verse 93 The Sakti, the incarnation of Samba’ s Grace called Aruna, curly in the locks, artless in her gentle smile. , soft like a Sirisha flower (Acacia Sirisa ) in her frame (mind), stone-hard in the region of her breasts, excessively slender in her waist, extensive in the regions of loins and hips, May She glory further in protecting the world! Prayoga . — Repetition of the sloka 2,000 times for 25 days with gold plate Yantra ensures fulfilment of desires. 112 SAUNDARYA LAHARI Verse 94 1 The Sun, having attained the position of a crystal mirror for Thy feet and having softened himself by shrinking his rays internally for fear {of scorching) of Thy face, reflects inThy face, as it were , his own heart-lotus ever in bloom and fearless of the Moon. Verse 95 The dark spot in the Moon is the musk, the watery orb of the Moon is the emerald cup and the digits (. Kalas ) of the Moon are bits of camphor thickening it. Hence, as the cup is being exhausted by Thy enjoyment every day, Vidhi {Brahma) verily fills it up over and over again for Thy use. Prayoga . — Gratification of desires is obtained by reciting the verse 2,000 times daily for 45 days with Yantra on gold plate. Thou art the principal Queen-consort of the Destroyer of the three Cities, hence the honour of worshipping at Thy feet is not easily accessible to the fickle-minded. That is why Gods like Indra, and others could only be blessed by Anima and other Siddhis, and keep watch at the gate of Thy residence with matchless supernatural psychic powers. 1 Several commentators consider verses 94, 99 and 102 as later interpolations and there are no specific Yantras or Prayoga for these. WAVE OF BEAUTY 113 Prayoga . — Healing of wounds is ensured by recitation of this sloka 108 times for 45 days, keeping the gold plate Yantra inside sesamum oil while doing the japa, and applying the oil to the wounds. Oh Lady of virtue! How many poets do not court the spouse of Vidhata ( Brahma ) ? Who does not become the Lord of Sridevi ( Goddess of wealth )? Foremost of the chaste: barring the great Deva, the pleasure of the embrace of Thy breasts is unattainable even by the Kuravaka tree, ( which blossoms by the pressure of women’s breasts ) . Prayoga . — The Yantra is inscribed on a plank of Arka wood and the sloka is repeated 1,000 times for 45 days to acquire knowledge and wisdom. 8 114 SAUNDARYA LAHARI Verse 98 Oh Queen Consort of Parabrahman! The Vedic scholars name Thee only as the Goddess of Learning, the wife of ‘ Brahma, or as Padma, the wife of Hari or as the partner of Hara, the daughter of the Mountain; while thou art, in truth, a Super Fourth, the great Supreme Illusion, perplexing the Universe with Thy unfathomable and boundless prowess. Commentary The Supreme or Para aspect of Devi is described. Prayoga . — Repetition of the stanza 1,000 times for 8 days with Yantra on gold or copper plate gives power of speech and physical power. Oh Uma! The devotees worshipping Thee cleansed of all impurities, get themselves transformed into Thy form, with a chest with well- developed and swelling breasts, acquire a charming smile and a graceful glance, a shoot in Kandarpa as it were, and assume a body shining like a Kadamba tree thereby creating a delusion of Thy form in Hara’ s mind. This is their final consummation. Commentary This verse describes the Sarupya Moksha. WAVE OF BEAUTY 115 Verse 100 'When Shall I, this ardent disciple of Thine , drink the water cleaning Thy feet, rendered red with lac-dye? The water through its quality of enabling even mutes to become poets, assumes the properties of the chewed betel juice (spit) out of the mouth of Vani. Commentary Samipya Mukti is described herein and refers to Kalidasa, Muka and others. Prayoga . — The Yantra is to be inscribed on gold plate and the sloka recited 1,000 times daily for 30 days; this endows women with power of conception. Verse 101 Thy devotee rivalling Vidhi and Hari revels in learning and wealth; and with his charming body loosens Raids chastity. And endowed with long life and liberated from all bonds of ignorance due to Nescience, pertaining to created beings, enjoys, in this life itself, the taste of perfect happiness known as the Supreme Bliss (Jivanmukti, Sayujya or Kaivalya ). 116 SAUNDARYA LAHARI Commentary This sloka describes the Jivanmukti and Kaivalya- muktis. Further the devotees of Sri Parameswari are blessed with abundance in this life and Moksha as well — “ To the devotees of Sree Sundari, Enjoyment and Liberation (Bhoga and Moksha) are readily given.” Prayoga . — The Yantra is to be drawn on gold plate and the sloka repeated 1,000 times daily for 15 days to obtain health and comforts. Oh Treasure-Trove! Ever smiling, possessed of unlimited virtues, expert in judgment, fountain of unobstructed knowledge, ever abiding exclusively within well-controlled minds, beyond all convention, the final goal indicated in all the Upanishads, void of all fear, and the eternal! hallow this praise of hymn of mine as well. Wave of beauty 117 Verse 103 Oh Mother of speech! The composing of this. Thy praise- hymn by me, in words originating from Thee, is just like the wave-offering of light to the Sun through blazing rows of lights, like giving water-offering to the Moon with drops of water out of a moon-stone, and like satisfying the ocean by pouring its own water into it. Prayoga . — By reciting the sloka 1,000 times daily for 16 days, using Yantra on gold plate, one obtains fulfilment of all desires. PART I SAUNDARYA-LAHARl (WAVE OF BLISS) [ Saubhagyavardhani , pp. 1-68] PART II SAUNDARYA-LAHARl (WAVE OF BEAUTY) [Saubhagyavardhani, pp. 1-48] (0 rife fe: ; 5 fei fe^Cife ; ‘fe iwi 5^:’ wi sfe; felf^Rlfe’ ^ 5lfo:; ‘5Wt 5i^f: feR’ # ^ Rffe: I (^) ^sne; — |T RfrjgPRT RT: ; |f fefe R7: ; I qaroi*lT RT: ; 1 SRlfrftfe |; t |qj ; |: W^- (\) riptrt: — iti^ftw; f Mr^nir; | feTPT %TS ; |: 3RTPT RZ| ffe* I («) stfp^ — fefeffe qrf TO W fefe ^ifera i R^wwrfeirfe cTPl^K3W fe rRlft II (S) fe^R: — 3 fefe m Wife ; i 3R WRlfo ; ^ 3R51PR WRlfrT | sft^sqT: gqfcfgcq^ . . . . • \ \ JTT^Tf^F^^K^: — ^ nTfj^isrc: ; ftsimrai^q^ten;: ; sg- ttcir^tc: ; qirqif^fq^TC: ; liqq^CtfqqtSK: ; qrqift>qy^fqqT3K: . . . «-<^ sft^sqi: ^ftojqqq^ . . . qrasi^qf|qqrfN^ . . . . U ^sqr: ^^jsqrqft^qqji. . . • • ?#, \\ ?fl^5qT: q^qR^quR, . . . . \\ sfi^sqi: ^qsqrafa^qoR. . . . . U, l* sft^sqi ^qiqqiqt >ffaqiT§;qqi s -m • . . \£ sft^q^qft^q^ . . . . . 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X*X ftRREft *?§ XX ^F«t4r§fm^. <>Y 1%% JUTTO? xn q^tateJngfTo ^Y\S gstar Jjqk: XX* qsftq sk*4 nx a qrraiRf ^ov* *4^v* ft*rct gs;^: V** * 5 * 3 ^ 1 ^° grf^i ^v»v ^ndsPr c3T «R3T \o<\ ftggagicggraTB we g^^gtfa: H ^ ^ I 55 ' 3 ^ ° 1 V\ <^«v» sgsto^i^r 0 v»^ ^ ^ftgcgrgrcrHi APPENDIX 2 Index of Authors y\%, <*v»$ e?m%:, ^3, }v, ^,y», w, vs, 5 $, Mj 1 ^ 5 , W*, ajra^F^T:, Iy, V, wwfr, (^9Jnsw:) f ^ *fr:, M s/ ^Tf^TN:, 1 $, 1 ^, W, \%\ t W, *« 1 , *u\, W\ }<»I5iq>T*2(q*qS:) «|\s w, w, o, s} vn, *«n %q?qrswT:, ■»«, ^ 3 r:, HI'A (amT&), W (fa^Sffs:), }o qasrfo:, \o* ( 5 ^:), S* qTfqfq:, 1$, ’iprfawctq;, tvs qkrfaqir:, 21 sarqi^qq;, v$ jrarqfq:, ' A °’ ^X, X>, XX\ X'xX, XXX, VX, XXv, XV, X*v, X ov * XX qfaf:, Xv% XV*, XX* 5RI2:, XV ^^TW., XX, XX fsTORW, X'*, XXX, XXV, XV fa«WJirat4:, V 5ig:, X°X, XXX 5l®fffap>T:, XV 51TI^ ! , XV X «rera:, xx 9NTCK:, xx >j}fKSI^Rl^*Rni., (^*), ^x’x «ft*f|3F5, X'* sfacW*:, XXX sM:, X*, x ^ X X <&%a:), XX APPENDIX 3 Index of Works ^ jr?t: affiRTf^raoj:, *S1 13*, 1*3 3 W^, 3 <>, vi, \<\ ill, v«, STfir^rr^q: , M, <*<> 3W?:, \c. *«>, V, W, Vs $3, **, in, ns, ivi, iv», n*, m, n«, \\v,\\*,\u t \*s t w. vi«, vm, n*, vn, Ml, M®, M'*, M«> ^v»o, ^\»*, V^M'M'^MV.V^m^lv swtW:, Vi ■*"***. M, M, m, \x 3*, lCj w, i«i, n*,m, MS, MV 3 TC*terfi«m, 13*, *v, n*, i*«, 8?gftwr?raw, sio, 31* w«w:, * 1 > **> w \ 1 , 1V,1 M ,1 31, •na^qj** , \* «mrssrfjr+fcqq; , 13* f.rs^qajcir, m, m, v« w^urwiiNi, m*i ffo^sBriRT^, 13*, 131, 1*3 SxA^iqfoi:, 13*, i*» $3ST<* f ]\\$ 9 V*° f 55T sflRjjfqif&BT, vo 5)Riq:, V*, VX y milRft:, XU mifeR:, ss, X», U, ICS, V»X qrorwra***, xx* g^raaq; n trfaftqjR, xx* sqfcaRcfa^*, XV® sqtfatfrreiq;, xvx at^KRil, XX*, XX*f Xv® ?p?j 5 i?q., xx*. us xvx cRSlRcTCH, X*X fcftlfawi, *v, \o\ ifWNwnw, xm flpFF^q:, UX mpf^T'C(:, X° f^qfaqftq^, xv, US XX*, XXS XVX ^tastWl., XX*, XX% xvx v* xvx qRflWQjm, U, XX* qi^q^IH., XV® qgHR$«I» XX wffta?^, xx* X*, xsx ^i#gfsar, xs, X% q^qipfaciq, }}«, q5%q , H« q'tofarcjsrq, h* n qtfq(f|)ifterq, i}^, iv} qq^rsq-q— (gagi^, fogqresq, WR3^, s^ffawaq, SHramaq, **F<^Tq55q , nSl^imqsn , Jf|qr*Btl) n*, nc, ^} qiqqq, \»^ %r : , I'*} qMtftor, n «H, }Va, H°H, HV>, \»e, *,\\ (acrR^qsqr^qrqtj,) vs, *F!P>qrq : (?pftaVH Hrqpwq, }v», } c wircaq, }H, <£}, H}, <> <\\ hhh ^^q., %\ *\ 5fPfta;qq, ivo S^qq, l}*, ivo, }v} ag},}o} ) , v»v, V, 1»$, W qrq^ ? qq, iv qrc^q(qjg)qT^r, \°, <;» qqr^a?qq, i}ixrcfg^, X'iX, Xv»v, X*X, X<*®, XO, Xcvs, «icc, XXX, XX®, XXX, X* 0 , V»‘ i, X*X, X**, X<<, XXV, XX*, XX*, X®», X®*X* \°*> * < ‘° qfea^(flM3afQ:), *°X g^a^n^q. , xw g^pft, .(fUK&ro'WT) XX*X gq^swateaq;, XX, xx, Xv, XXX, XX*x, XXX, Xvx, XXX, X*®, XX*, \°^ aspwfipf, XVX, XV* weimCifipiT, x®x, xxv, xvx,xv», XV*, x*xX X'rfX , xvx SflSlift, XXV siwi, (fegqTaqqsjnfHn) xxH */% X y X q?^tiq(3fagi), xx*\, XXX, XV, xxx, xxx, xx*, xxx ar^rcn^m, xx srftcgqft'ra., vx «T9fc3, xvx gifasrsqiistq;:, (If^raftai) X*xv ftrsgfe^T, x** fettatfwi, xx< y$wiWt:, vX, *X, *®, XX, XVX, XV, X**, X®\ X®* g^qs^qT, *X, *X, XX®, X'A, X*X, X*® tgraf^n, x*, XX, *•, *% xx*, xx® qji*, V, *X, xx, x*, xx«, v»<, X®X, x®v, x«x 3?*raf.H, X* aWfafa;, vX, XXV sft>n«ra*Mt, x ®x gfcqq.FSq; , (Ifaftqsf^O X®X wro, *, xx W^q., XXX ^ It, XX, XX, XX, XV, X\ xv» XX, X v ., XX°, XO, XXX, X*X XXV xX*, xx% xvx APPENDIX 4 Index of Citations a? areafx =q q>R%, x^X, qr® q® VX-XX er^K: gfcqat Jf#, v®, *jcf® (?) ansR: s&'Jifcq:, }x, qra®a« ?« xx® eiqiRif^RrRTo, ^iv, are® 8?q>RTf5$rX5RRa:, vx, *jq® v-vv*-^ aTXTOfq fq^faff:, vX, JRo |® 3pfcR> q^fq^qta®:, XX, m® X® X arr^R:, X% *R5T» aisrcimjxr'RT, xxx, ^® m« xv-x'x amrxRiqql «rrg:, cv, xx, «x® 3#f*R3sq «Rm:, l*q® 55° aif?qp^q», XX\ ^q® Bo XX®, BSjoiq; 8J%3T qs* %H:, XV*, a® 3fl® Mi sr *ial, sl% WqSff:, X X Uflqjfq: (a?R*q- ®5f ^qiwjqqi^qqq; ) 3?qtqR=qct S^qifq;, XX arc pwit gqrq, x**, q?n® xg® s?q q) q %q, x*xX, a® qr® x-x®-x® 3iqqi%qq.?qT0T®, xX a?*?iat qqfqqrar, xc, ^® x-x-x 3?qia! q^fstURR, X<:, q® Q® X-X-X a?qw?xaTg, xcv, q[o q® \»-i-v sifqfa: qixf, x°x, a® q® x-x-v a?q)q| xrgoft, x^» aar® x-x ai^atsfq qq:a)fa:, xxv, qiq® v» 315PT; gfaa), vjX, a® VX e^atsfrjsfnas, ^X gfa: anitjp qgpivii, \»x, fl*® na)gnrft =a?aTfa, ^*° B^*pMnaTCcl, x°, *ja® v-xx-XX nalJpfarflSaa:, \\ 555J°113; ejeafasaTaTSfan, nfl® nsaflaflaRrafa:, XX, fl[«l® s^WiqsqTqRo, q®q, 9^3® q® ^x ajsgafeaSIflT^, \°\, „ „ \\ araqtsaRpat:, ^XX, a*® awfaqqftft^q, v*x, a^n^ naar^asa, c, *ja® x-c-^ 3RaT *f|ai: Aa, XV, *3® A® 8PWI *fea SR, *\\, ?|A® V-XX-X* naaa S^r STHT, 1=1, fa® fa® nala gn an, vx, g® go nain^afaa®, xxv, x e?ain?aT aiAfa \\, W* *a® v aRTSa f«3Ki¥«n*, '»^,'*X, V »\^»^3 # aift^Tfq 3*2?;, XV, «n*r: aiftfa^tfla HR, X®, aiaa® X-X*X entaaaf: ^gareaat:, W, aaa^ ngwiggfa:, X« xVx, ^® , ffl® ftaa fan:, xX'*, ^® v-'x-x siflaa f^afa air?a, \», aa® x-<:-x^ 3W% a^r%, x^s, ^® nr® x-'x ^a^aaT fa^g:, v«, ^a® (?) 3?aparatfn%, X'i®, aa5®?a® xx si^a^a am, I® wr® x-x®-x nonfat s^f, U, ^ artrqas^f ar%, *x, qa® sreNwnrifa®, q*a, qtfo 3?gqT?T C|) fqqqat, a»X, a ®\s, qfo a* 3(?I^r ^ 5 W, M, I® 3(1 o VX^ naTfixrfaaaffa, cx, n?s® ngtmaa q%:, XX, ^(fo nst qsq:, xx t® arr®a-x-a naqqr faaq mfca, a’c, qa° a-c-xc ar^qr fqOTtqr W:, ax«, „ „ „ „ nanfaq^qq, a*, aar® x- nfea f T^fe tt an v»x, qqag; nf*a an fqar ^ra, a a a, nfa® nemqi gjafqar, *\ a® nr® a-x* nfaratai qg‘*nn, v, t® nr® a-x* nw 3 Hfqaa., v«, araiqfOfi: near wtisftaa, ax r^®a® v-ax \t n*qr aqTflqn- Xr g, a a, ft® fa® * nraaq^lan g^a-., aCfqfafta; , naar fts:, %, ax*, arx® ni nnTf?n axa, f« a® a-*- a® ®ri W ag:, x«®, ao-ax'va n? «|ftq§fn:, XXV, „ a®-aXVa ni taraxt qaar, axa, ntaT ava* ngkft: aar^nra, ax*,l®qr® x-i°-x nitsft:, axx, l« nr® nr nr^inara^aan faea:, * nrarwgri:, v*?, I® a® ^-a nrf?a qn *m:, x^, qr® ^1° VX-\ niraarafadaraiq, «, qa® a-^-ax nrwa nr^rn:, x^^aw, I® a® x-a nicaar a? ar^q® au, %® at® nw q gq araiRr, axq q?r®x-ax arrrq?rrarq% ife:, aca, ag® x-'*^ mfqeqfcir:, cv, c% I® nr® a-x* nr^ awara, av», aaT® (srfeqtq^gqt- 5qH?qF) mar ^twafqr, ax^, q^T® fq® x^ nrqrqqar naa:, X°^, ^® ar® aa-v nrai^qraq, ac® aHjftqHW- XXX, ^° '**'' aiTMWWWr:, X*«<, 3liremm% 3*, X®*®, X®X, ^° «*nn® XXi, Xt® 3? *’X‘*X sfi’rt 3r 31^:, '•X, ^® 3TT ° 3n'lflM« VS^° 3T« V''° WS^ 95 ^° *\ ^° 3,10 VV * '**> ^* 1 . anBU^n^n, IX ai^H: XM, ang: ^tf 5 S^IT <“, n® 3,10 I'X'* am MwiS'ft^x:, Xx « » (•) amwft qts4t2°, XX *‘'*X-'* a anxrfanr ix 3 °i', ^ * s *> \ n gro ’W-'t aurctanro**, XX , M, aw® *i° ^ an*tf nitf n5i^:, v*%^° «• a^apflii X®, ^T® 'IT® 31® X®*^ fll sfcwnt, *, XX 5c 5 ? ffT5T^ ^3Ht, XX, W® 5 r«i *Rt BI*?r, X®* )> » fc^fl % BtfaXFfc, XXX£® RT ° < **‘ vi > ^° sir® vx* x®, ^n® '*-x\-x v » ^f^qicnxiM x»®, x®?, $x® 5;^ nwifn-., xv,, 5 b^® ^-v'j-x* ^ nwiPi, xx«, V W 0 5 m 3 ^ 9 ^ T » *«» ,£V > w ° v,:, x<, aw® X-x-« 55 ^% XX, X«, » ^ ^ nHxwt, x®x,l® nr- v-x Im^r X'* cf see ^® VX-XX 3 gto, 'll* 3? 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