तनोतु क्षेमं न-स्तव वदनसौन्दर्यलहरी
वहन्ती- सिन्दूरं प्रबलकबरी-भार-तिमिर
द्विषां बृन्दै-र्वन्दीकृतमेव नवीनार्क केरणम्
tanotu ksemam nas tava vadana saundarya lahari
parivaha srotas saranir iva simanta saranih vahanti
sinduram prabala kabari bhara timiradvisam vyndair
bandikytam iva navinarka kiranam.
– Let it confer happiness on us.
– Like the streak of the overflow.
– Of the beauty of Your face.
– The ceremonially decorated streak of women.
– Bears the vermilion.
– The gangs of enemies of
– The darkness is represented by the strong hair growth.
– Ever bound
– As if it is a streak of morning sunlight (pink dawn).
He is talking about experiencing Ambal with the streak of Sindhura on the parting lime called Baitale. Sindura is blessing us like the rays of rising Sun. The thin band on the middle part of the hair looks like a canal which is carrying the overflowing beauty of the face. Where is Shankara seeing the overflowing beauty of mother? He is seeing this in the parting line with Sindhura. Sindhuraruna vigraham trinayanam manikya mouli spurath, Taara naayaka shekaraam smitha mukhimapeena vakshoruham, Panibhayamalipoorna ratna chashakam rakthothpalam vibhrathim, Soumyam ratna ghatastha raktha charanam, dhyayeth paramambikam.
The mid hair partition of your glorious head is full of red which is smashing like the radiance of the rising sun. This is for loka Kalyana. ‗Seemanta sarani’ refers to the way of creating the parting of the hair of a woman especially during a ceremony of a woman‘s seventh month of Garbhadharana and that ritual is intended for the well being of the child as she is carrying. Of Seematonnayana‘, the word unnayana means drawing the garbhavatis‘s hair upwards from the forehead, and parting the hair with a porcupine quill is beneficial to the foetus.
Also, the garbhavati is vahanti sinduram‘ the red powder on the partway of the hairdo. Maha Swami defines seemanta‘ as Seema – anta‘ the borders of the human body, the head, and the feet. On the first border is the head, the parting line of the hair ends with Brahma randhra in the crown of the head.
The importance of where Makalashmi resides are: The five places she resides permanently are the lotus, forehead of an elephant, the hind part of a cow, the back of a bilva leaf, and THE PARTING OF THE HAIR OF SUMANGALIS. By worshiping and staring at it, the processor in mind can create amazing thoughts. When we touch they emanate the negative thoughts from our minds. When we offer bilva leaf, the backside should be touching the Lakshmi or any idol. Our Puranas talk about the fight between Lakshmi and Vishnu. There cannot be husband and wife who do not quarrel as it is part of life. . Bilva fruit is a product of Lakshmi‘s austerities as that removes Alakshmi in and outside a human being. The rib or Rekha of a bilva leaf is the parting line of the hair of a sumangali.Amba carries sinduuram: Vahanti sinduuram/ Acharya explains that the red-colored powder is auspicious as in the case of Ganesha and Hanuma- the adi- antya deities- too. Sinduraaruna vigrahaam, Lalitaambika is also Mukha Chandra kalankaabha Mriganaabhi viseshakaa. Like the blemish on the Moon is the musk dot on Amba‘s face between the eyebrows. To invoke the presence of Maha Lakshmi -specially called as Bhagya Lakshmi the Goddess of Fortune, women smear kumkuma all through the parting line of their head hairs for auspiciousness; Lakshmi is of Ashta Swarupas of Adi Lakshmi- Dhana- Dhaanya- Dhairya/ SthairyaSantaana- Vijaya-Vidya-Bhagya Lakshmis.Maha Swami states that the formless Paraashakti takes the form that bestows grace then She creates waves of Beauty. Her entire body is a flood of beauty. Her emphasis is on Vadanara Vinda. The face is an index of the mind. Her speech is likeamtrutha, nectar. All these are from her face. The flow of beauty is the motherly form assumed by the Paramatma to give us the highest blessing and well-being; indeed its very purpose is to bestow grace on us: Tanota kshemam nah tava vadana SOUNDARYA LAHARI.With the awakening of Sharasrana, there is an illumination that illuminates every cell in the body. The effulgence of Sahasrara reveals the Shakti in most striking form looking down. The sindhura on the parting line of women’s hair is the sign of Soubhagya is to express or experience the happily married state, that is the condition of Devi after union with Shiva. Shankara is experiencing her condition after her union with Shiva in the Soubhagya rekha is very rare to experience. He could only accomplish only because of her grace. In the state of experience and the object of experience merges and one does not experience separateness. When there is no separateness, who is going to Describe whom? Shankara was the only communicator. Devi speaks through him. The vision of sublime beauty that he explains in detail. These descriptions are the mandalas of the Devi, that can confer different boons on the sadhaka. An awakening within oneself so that the grace of Devi can be showered on us. This should be the goal with Amba. To invoke the grace of Ambal within. Shankara in these mantras shows the way to experience us. Especially Sahasrara, Ajna and Anahata. He is not describing the beauty of Devi’s body but the bliss that we need to experience within ourselves.
When the Agna chakra gets activated. When sadhaka experiences the awareness in Agna chakra, it possible only when it is very pure. The mind is very active, the next step would be to annihilate the mind. Make the mind to no exist. That is the stage of thoughtlessness. Whta is the function of the mind? creative thoughts and nuture the thoughts and also diestroy the thoughts. In addition to the respond to the impulses sent by Gyanendriyas. What is annhilation of mind? It cannot think because mind cannot exist. When there is no thought atall the question of nuturing it or destrying it doesn’t arise. It cannot receive any message, any spandana sent by the gyanendriyas. Though indriyas are active they have focus on a single object. Properly focused, nose becomes inactive and we can’t observe the fragrance. Even the touch of the skin cannot be noticed. Ears and eyes are focused, one more indriya, rasa ( taste). When the mind disconnects our indriyas with mind, we cannot experience it. Even the eyes and ears which are focusing on certain things, it cannot see anything other then the object. It cannot hear anything other than the music, movie. The human has an inbuilt quality of disconnecting the indriyas or partially disconnecting the indriyas. The faculty is present in every human beaing. Once we achieve this, there willbe no thoughts, minds gets annihilated. Our respiratory system which functions inhalation and exhalation, onky the oxygen portion is absorbed by each and every cell. Here, the mind sends out signal for every breath we take and release. Mind is concentrated on single object where only that experience is felt by the mind and nothing else. That should happen when we do our mantra sadhana. In explaining the Agna chakra and her hair, sindhura all that refers to only this. He is speaking about the experience of Agna chakra. Once the agna chakra is totally aware many things can happen and they can comeunder our control.
Chanting procedure and Nivedyam (offerings to the Lord) : If one chants this verse 1000 times a day for 12 days, offering honey as prasadam, it is said that one would overcomer all types of diseases . If one chants this verse 1009 times a day for 12 days, offering honey as prasadam, it is said that one would attain victory in all respects.
धुनोतु ध्वान्तं न-स्तुलित-दलितेन्दीवर-वनं
घनस्निग्ध-श्लक्ष्णं चिकुर निकुरुम्बं तव शिवे ।
यदीयं सौरभ्यं सहज-मुपलब्धुं सुमनसो
वसन्त्यस्मिन् मन्ये बलमथन वाटी-विटपिनाम्
dhunotu dhvantam nas tulita dalitendivara vanam
ghana snigdhaslaksnam cikura nikurumbam tava sive
yadiyam saurabhyam sahajam upalabdhum sumanaso
vasantyasmin manye valamathanvativitapinam.