Soundarya Lahiri--verse6

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Dhanuh paushpam maurveemadhukaramayee panca visikhah

vasantah samanto malayamaruta mayodhana rathah

tathapyekah sarvam himagirisute kamapi krupam

apangatte labhda jagadidamanango vijayate

(with) a bow of flowers, bow string of honeybees, (just) five arrows,

spring as the follower, cool breeze from the mountains as chariot

thus,he alone (constituting) the entire(army) -(Oh) daughter of the snow(capped) mountain- (fortified with) just a passing glance he received (from you), (he) who has no limbs conquers the entire world,

This verse shows how divinely gifted a poet Sankara was.His poetic prowess includes romantic, esoteric, devotional. metaphysical and also verses whose resonance conveys tremendous power.Because of his scholarship, unsurpassed knowledge, mastery of Atma Vidya and mystic powers attributed to him, his poetic excellence is sometimes understated.In music he precedes Jayadeva,Tyagara, Shyamasatry and others This verse compares with the best romantic poetry in Sanskrit. It can well be by Kalidasa,who( in Abhignana Sakuntalam etc) is considered the master of romantic poetry in Sanskrit and had great influence on Indian poetry in all languages.

The description of Kama(god of love) here is somewhat like Cupid of Greek mythology.He seems to be a small boy playing with a bow of flowers, weak string and just a few arrows.The season of spring is his assistant.The word Vasanta in Sanskrit also means a comedian( vidushaka) who is the hero's friend in comedy plays. He rides on wind, the pleasant cool breeze from the mountains during spring time.With no army but himself, he conquers the world because the passing gaze of Devi falls on him for a brief moment. Perhaps she was amused, So, this lone, clownish warrior( like a Don Quixote) takes on the world and defeats it. It would be foolhardy for any one to dare the god of love/desire to battle, thinking one is highly virtuous and has achieved supreme self control. Kama's victory is assured due to the Mother's blessings. Discretion is undoubtedly the better part of valour here.It is best to keep away from conditions which have a potential for temptation and seek shelter

in the Mother's lotus feet and turn one self into a honeybee hidden in the lotus.So mighty is the power of her passing gaze.

The lack of limbs of Kama refers to the story of how Siva's anger at at being disturbed in his Tapas(meditation) destroyed Manmadha(Kama). He was burnt by flames erupting from Siva's eye. Manmadha targeted Siva to attract his attention to Parvati. Though reduced to ashes it is Manmadha who finally wins: Siva leaves his Tapas and is drawn to Parvati. The mother grants

the wish of Rati, his consort. His beautiful form is visible only to Rati. He is invisible to others but continues to be invincible, form or no form.

.

In another composition,BHAJA GOVINDAM, Sankara dwells on desire- sensual or for acquisition of wealth and power. It is natural for the mind to be disturbed and it repeatedly strays towards desire.(" nari stana bhara nabhi desam................manasaya cintaya varam varam".) He critically analyses and conclusively proves that all such pleasures lead only to sorrow.The ascetic and even others, need to use intellect to carefully evaluate and use discretion. "Nityanitya viveka vicharam"-- One has to weigh the Nitya(permanent bliss) against Anitya (the temporary pleasure of succumbing to temptation followed by grief and misery). Eventually as one continues this evaluation, realisation dawns.There is no pleasure greater than a state of mind that does not seek pleasure(kasya sukham na karoti viragah).

Therefore Manmadha is not invincible.With simple living( sura mandira taru mula nivasah..) devotion, discipline and with proper use of the intellect(which is a great gift of Amba to humans) one can be free from any allurement.It is only ones ego that is the real threat.

Yantra is again a square with edges protruding on both sides into tridents. In the square the Bijaksharams are in three rows i) kleem, kleem, kleem

ii) sadhyam iii) kleem, kleem, kleem

Upasana is said to result in astounding creative power/energy (srujana shakti)

(over to Austin Alexander)

 

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[Guest guest]

, venkat bhasksr

<sitam_subba wrote:

>

> Dhanuh paushpam maurveemadhukaramayee panca visikhah

> vasantah samanto malayamaruta mayodhana rathah

> tathapyekah sarvam himagirisute kamapi krupam

> apangatte labhda jagadidamanango vijayate

>

 

O Daughter of the snow-capped Mountains! That Anga, [whose] bow is

of flowers, [whose] bow-string is of [a row of] bees, [who has but]

five arrows, [who has as] his feudatory, Vasanta, and the Malaya-

breeze [as his war chariot, [he] even though thus equipped, having

obtained some grace from Thy side-glance, conquers all this world

single handed.

 

One phase of the greatness of Ananga, the formless Manmatha, due to

the grace of Devi and redounding to his credit, ie his subjugating

the unconquerable will and rousing the passions of great sages, has

been dealt with in the previous stanza. Yet another phase, which

further enhances the greatness of this seer of the PrastAra called

after him, is referred to in the stanza, namely though ill-equipped

as a warrior, ie with flimsy weapons, poor following and no armament

worth the name, he has won the unique distinction of being the

conqueror of the world, all due to the marvellous effect of the

Devi's side-glance cast on him, as if to recompense him for the loss

of his body, which was burnt to ashes by the fire from the third eye

[the JNAnacaksus] of Siva, her Lord, when his Yoga was sought to be

disturbed by Manmattha, in his attempt to rouse the passion of Siva

for his Mountain-bride, The Devi.

 

'Klim', the KAmapbija, is indicated by this stanza and could be

derived thereform in the following manner : 'k' from "Kam api", 'l'

from "Malaya", 'i' from "MaurvI" and the AnusvAra from "Pauspam",

 

 

The Ocean of Beauty, Saundarya Lahari of Sri Samkara-Bhagavatpada

Pandit S. Subrahmanya Sastri and T.R. Srinivasa Ayyangar.