अविद्यानामन्त-स्तिमिर-मिहिर-द्वीपनगरी
जडानां चैतन्य-स्तबक-मकरन्द-स्रुतिझरी ।
दरिद्राणां चिन्तामणिगुणनिका जन्मजलधौ
निमग्नानां दंष्ट्रा मुररिपु -वराहस्य भवति ॥ ३॥
"Avidyaanaamantha-s-thimira-mihira-dweepanagari
Jadaanaam Chaithanya-s-thabaka-makaranda-shruthijhari!
Daridraanaam Chinthaamani-gunanikaa Janma-jaladhau
Nimagnaanaam Damshtraa Muraripu Varaahasya Bhavathi!"
Meaning:
Avidyanam – for those ignorant; Antah – inner; Timira – darkness; Mihira – brightness – banishing darkness with light (Sun is also called Mihira as the light rays banish darkness); Dvipa – like an island in mid-ocean; Nagari – city (in some texts it is also interpreted as Dwipa-nakari which means She is the cause of illumination [Dwipana – illumination and Kari – She who does]); Jadanam – those who are inert or fixed; Chaithanya – intellect; Stabaka Makaranda – expanding or opening up like a Lotus that opens its petals on receiving Sun rays; Sruti Jhari – with sweetness from the celestial blossoms; Daridranam – those who are poor or the indigent ones; Chintamani – a wish fulfilling gem stone [like a philosophers' stone made by alchemy]; Gunanika – having the quality of Chintamani to fulfil desires / wishes; Janma Jaladhau – in the ocean of repeated birth and death; Nimagnanam – for those submerged; Damstra – tusk; Muraripu – the enemy of Vishnu who is also known as Murari; Varahasya – in the form of a boar; Bhavati – you (Shakti) become.
Literal Meaning:
The dust from Her lotus-feet is like the island city wherefrom the luminous spiritual illumination drives away the darkness of ignorance from the hearts of the devotees like the rays of the Sun which opens up a lotus flower with its piercing light, thereby forming a cluster of flower buds (perhaps referring to the Kadamba flowers which She as Lalitha is known to like as said in the Lalitha Sahasranama) from which gushes the nectar of intelligence and enlightens even the dull headed like how a Chintamani like gem stone removes the poverty (daridra) of those who seek material fulfilment. For those immersed in the worldly affairs, She becomes like the tusks of Vishnu in His Varaha Avatar to uplift them from the ignorance of indulging only in worldly affairs so as to seek enlightenment and finally emancipation and free them from the deluge of ignorance.
Deeper philosophy:
This verse is like a sequel to the earlier Verse No.2. She is the power with whose blessings alone one can dispel the darkness of ignorance or pierce maya which restricts us from realising the Brahman (Shiva). Though creation is an activity of the power of Brahma, those created cannot see the creator (Brahman) due to the Avarna (concealment) caused by Maya. The material world that we live in and the comforts (material) that we seek are actually a Viksepa (projection) caused by the power of maya. Therefore, Viksepa (projection) always follows Avarna (concealment) and It is very difficult to get over the material desires (Maya) or the illusion caused by maya as the end-all of life. This happens due to ignorance of spiritual knowledge.
In Chapter-7, verses 12 to 16 of Bhagavad Gita, Sri Krishna says that there are three modes of maya – Goodness, Passion and Ignorance(BG:7:12). He says It is due to these three modes of maya that we cannot realise Him/God (BG:7:13). It is due to these three modes of goodness, passion and ignorance that it is very difficult to overcome the illusions cased by maya, but the He/God can be realised with total surrender unto Him (BG:7:14). Further, He says that there are four types of people who do not surrender to Him/God: (i) those ignorant of knowledge (ii) those who lazily follow their lower nature although they are capable of knowing Him (iii) those with deluded intellect, and (iv) those with a demoniac nature who only keep indulging in their material desires and cause harm to others (BG:7:15). He further says that there are also four types of the pious who seek Him/God and they are in the ascending order: (i) those who are in distress (ii) those who seek material wealth (iii) those with knowledge, and (iv) those who are seated or situated in knowledge like a yogi (BG:7:16).
In the Advaita philosophy, spiritual ignorance is called Avidya and this happens due to the concealment caused by Maya. This veil of maya can be pierced only with Her blessings and training the mind to constantly engage subconsciously in surrender to Her even as one continues to live and perform worldly activities. Maya is, thus, not bad as it is also the power of the same Brahman.
In this verse also in continuation from verse No.2, the dust from Her feet is, perhaps, in gross reference to the grains of pollen shedding from the garland of Kadamba flowers that She likes (as stated in Lalitha Sahasranama in Her name ‘Kadamba-vana-vasini’ – one who likes Kadamba flowers and dwells in that forest). These grains of pollen are said to have the power to dispel darkness of ignorance of those who seek from Her. In other words, She has the power to bless with spiritual knowledge to those who seek such knowledge, as also to bless with material prosperity to those who seek material wealth and, finally, help the ignorant to wade through the ocean of Sansara (material world) and liberate themselves in accordance with the complete end of any karmic balance. The good and bad actions build up karma and one is reborn again and again to undergo the influence, which is transmigration from one life to another referred in this verse as Janma Jaladhau. Adi Shankara stresses this in Bhaja Govindam where he prays to Vishnu as Govinda to redeem from the eternal cycle of birth and rebirth (punarapi jananam punarapi maranam, kripaya pare pahi murare).
The feet of Divine Mother (Shakti) is emphasised in verse No.2 and 3 to meditate upon because it is the easiest to concentrate on Her feet in the beginning rather than Her entire form which is unknown. The verses from 1 to 41, actually known as Ananda Lahari believed to be rendered by Shiva Himself, are more technical in explanation and they gradually build up to Her form (gross form) which is described in great detail in the later 59 verses (from No.42 to 100) rendered by Adi Shankara as Saundarya Lahari. The entire set of 100 verses is known as Saundarya Lahari (Waves of Beauty) describing Her beauty from Head to Toe (Keshadi-Padam) and each verse in itself is complete as a Mantra, Yantra and Tantra for specific or total enlightenment.
Modes of worship:
This verse, like each verse, can be recited by one and all for at least 11 times every day for good results for self and family. But, if one prefers to do an Anushthan (Japa for a specific purpose or Siddhi), then it may be done in the following way.
Yantra can be made on a gold plate/sheet of gold-paper. Sit facing North-East and chant the verse for 1008 or 2000 times daily for 15, 45 or 54 days.
Beeja Akshara: The Beeja Akshara in the yantra specific to this verse is Kleem which is a kama beeja (also known as ‘Smara’). It fulfils desires / wishes.
Archana: Recite Lalitha Trishati and offer white flowers like jasmine, etc.
Offerings/Neivedya: Cooked rice, items like vada etc., made of black gram, honey and beetel leaves (paan) and supari (areca nut).
Beneficial Results: Attainment of versatile knowledge, particularly of Vedas.
This verse is a remedy for people who are weak in grasping and in memory power. It helps immensely in enhancement of performance levels in academics and brings about remarkable changes even in a dull student. In this verse the reference to Chintamani – Gunanika can also be interpreted as a japa or repetition or chanting in the mind can deliver beneficial results like how a necklace of Chintamani like gem would. This verse is also like a prayer to the Varaha Avatara of Lord Vishnu, a known remedy in astrology for mitigating the troubles caused by Rahu.
''Hari Om''
Comments