The Saundarya Lahiri Of Adi Shankara
Radha Kumar
|
Navaratri is the festive period of nine sacred days when the divine Mother Goddess is venerated.The terracotta figurines of the goddess at Harappa reveal the fact that human beings adulated nature or prakriti in the form of a woman perhaps because she is the symbol of genesis, nurture and sustenance. The goddess as Shakti has always been invoked in Ugra, aggressive and in Shanta, peaceful forms.Adi Shankara, the advaita philosopher, was the first to integrate metaphysical deliberation of Shakti, as Saguna Tattva. The quintessential aspect of Shankara's Advaita is the doctrine of Maya. Hence his philosophy is also called, Shakti Advaitism. While at a macro level, the supreme cosmic, omnipotent and omniscient Brahmn when limited by Mayashakti, becomes Ishwara, at the micro level, the Atman becomes jiva.
Maya is anadi, beginning-less; bhavarupa, positive; material, unconscious; jada, indescribable and indefinable sadasadanirvachaniya, with a phenomenal and relative character. It is vyavaharikasatta, vivrata, only an appearance; adhyasa or superimposition. The compositions of Adi Shankara in the Saundarya Lahiri, evocatively capture in verse, the basic features of the philosophical deliberations of the Kaula and Samya traditions of Shakti Upsakas along with the very detailed descriptions of the Sri Yantra with aspects of tantra like the chakras and nadis.
The verses of the Saundarya Lahiri have deep metaphysical implications along with capturing the unimaginable glory of the Devi in this mysterious universe. Each verse is descriptive of the beauty , glory and the importance of Shakti. Nevertheless, it is interesting to read verse 51, which describes the look in the Mother's eye, which is beautifully significant of the navarasa. The composition thus highlights the poetic rendition and composition of the great seer, Shankara.
In this verse, Bhagavadpada Shankara, describing the rasas of the Devi says when the divine goddess looks at Shiva, it is shringara “Sive Srngarardra“.And with dislike when she sees others “Tad-itara-jane kutsana-para“; when she looks at Ganga it is with anger as Ganga is also Shiva's wife “Sarosa Gangaayam“, but that of wonder when she hears the stories of Shiva “Girisa carite vismayavati“.
When looking at the great serpents forming the orna ment of Shiva, her expression is that of dread “Har'abhiyo bhita“ but looks with light hearted sympathy and a patronising smile at the sight of Shiva's ganas “Sarasi ruha saubhagya janani“. She looks at devotees thus: “Sakhisu smera te mayi janani drstih sakurana“.
Shankaracharya, in this composition, captures beautifully the rasas of sringara, love; bibhatsa, disgust; raudra, anger; adbuta, wonder; bhayanaka, terror; vira, heroism; hasya, mirth; and karuna, compassion.
The 100 verses of the Saundarya Lahiri is the Shakta version of Advaita where Shakti changes into the world of multiplicity of jivas and jagat, without forfeiting its non-dual status as a being.“United with Shakti, Shiva is endowed to create; otherwise he is incapable of even movement,“ says the great seer, in his very first verse.
Here, Shakti personified as Devi Tripurasundari, is described in her ultimate beauty and splendour. Complete submission to the Devi is the way to surmount and redeem oneself from this maze of Maya and it is through her karuna, that one can break free from this complex web of the eternal cause and effect cycle.Hence, it was in Shakti Tattva or Devi that the Bhagvadpada saw the pathway to redemption. (Today is Lalita Panchami.) The author teaches ancient Indian culture at St Xavier's College, Mumbai.
Maya is anadi, beginning-less; bhavarupa, positive; material, unconscious; jada, indescribable and indefinable sadasadanirvachaniya, with a phenomenal and relative character. It is vyavaharikasatta, vivrata, only an appearance; adhyasa or superimposition. The compositions of Adi Shankara in the Saundarya Lahiri, evocatively capture in verse, the basic features of the philosophical deliberations of the Kaula and Samya traditions of Shakti Upsakas along with the very detailed descriptions of the Sri Yantra with aspects of tantra like the chakras and nadis.
The verses of the Saundarya Lahiri have deep metaphysical implications along with capturing the unimaginable glory of the Devi in this mysterious universe. Each verse is descriptive of the beauty , glory and the importance of Shakti. Nevertheless, it is interesting to read verse 51, which describes the look in the Mother's eye, which is beautifully significant of the navarasa. The composition thus highlights the poetic rendition and composition of the great seer, Shankara.
In this verse, Bhagavadpada Shankara, describing the rasas of the Devi says when the divine goddess looks at Shiva, it is shringara “Sive Srngarardra“.And with dislike when she sees others “Tad-itara-jane kutsana-para“; when she looks at Ganga it is with anger as Ganga is also Shiva's wife “Sarosa Gangaayam“, but that of wonder when she hears the stories of Shiva “Girisa carite vismayavati“.
When looking at the great serpents forming the orna ment of Shiva, her expression is that of dread “Har'abhiyo bhita“ but looks with light hearted sympathy and a patronising smile at the sight of Shiva's ganas “Sarasi ruha saubhagya janani“. She looks at devotees thus: “Sakhisu smera te mayi janani drstih sakurana“.
Shankaracharya, in this composition, captures beautifully the rasas of sringara, love; bibhatsa, disgust; raudra, anger; adbuta, wonder; bhayanaka, terror; vira, heroism; hasya, mirth; and karuna, compassion.
The 100 verses of the Saundarya Lahiri is the Shakta version of Advaita where Shakti changes into the world of multiplicity of jivas and jagat, without forfeiting its non-dual status as a being.“United with Shakti, Shiva is endowed to create; otherwise he is incapable of even movement,“ says the great seer, in his very first verse.
Here, Shakti personified as Devi Tripurasundari, is described in her ultimate beauty and splendour. Complete submission to the Devi is the way to surmount and redeem oneself from this maze of Maya and it is through her karuna, that one can break free from this complex web of the eternal cause and effect cycle.Hence, it was in Shakti Tattva or Devi that the Bhagvadpada saw the pathway to redemption. (Today is Lalita Panchami.) The author teaches ancient Indian culture at St Xavier's College, Mumbai.
