Sri Gurubhyo namah Sri Parama Gurubhyo namah Sri Parameshthi Gurubhyo namah

Shantaa Vimalaa prakasha Atmaa Guhaa Chid Yogasya Sri Parananadadi Sadguroon Namamyaham punah punah

gatairmāṇikyatvaṃ gaganamaṇibhiḥ sāndraghaṭitaṃ
kirīṭaṃ te haimaṃ himagirisute kīrtayati yaḥ ।
sa nīḍeyacchāyācchuraṇaśabalaṃ candraśakalaṃ
dhanuḥ śaunāsīraṃ kimiti na nibadhnāti dhiṣaṇām ॥ 42॥

गतैर्माणिक्यत्वं गगनमणिभिः सान्द्रघटितं
किरीटं ते हैमं हिमगिरिसुते कीर्तयति यः ।
स नीडेयच्छायाच्छुरणशबलं चन्द्रशकलं
धनुः शौनासीरं किमिति न निबध्नाति धिषणाम् ॥ ४२॥

O daughter of the snow clad mountain.The Golden crown on your head is densely bedecked with precious gems that glitter like the stars attaining a ruby colour. The poet who praises it is likely to have the impression that the crescent moon on your crown is a rainbow because of the multicolour sheen of the inlaid gems.

Having thus far described the Bliss derived by meditation on the Devi in her various aspects, in detail, with a view to acquainting the worshippers, who are not fortunately, circumstanced to meditate upon her in the requisite manner, with the grace and charms of her form, from head to foot, the author of this work has devoted for that purpose, the rest of the stanzas composing it, known as the Saundarya-lahari, ” the flood of beauty “, as opposed to the Ananda-lahari, the prior portion of the work, so known because of the flood of spiritual Bliss wherein her votaries find themselves merged on going through it. However, this differentiation is not recognized by Laksmi-dhara, Bhask a r a – r a y a, Kaivalyas^rama and other learned commentators, who call the entire work the Saundarya-lahari. With a view to singing the praises of the Devi, whose pair of feet stand far above the three hundred and sixty rays emanating from them (as described m stanza 14) the author sets about describing her form from her crown down to her toes.
According to Kaivalyasrama, the Kirita-mantra ‘ Hiranya-kiritaya sahasraditya-tejase namah” Salutation to the golden crown dazzling with the lustre of a thousand Sun is derived from this stanza describing the Devi’s crown.

The amber (honey yellow- brownish yellow) coloured akasha is the crown on the Devi’s head. Just one day before Amavasya the sky at the time of dawn takes on a ruby coloured hue that covers the Sky like a carpet. Hence a day before Amavasya that is Krishna Chaturdashi is considered to be more auspicious day for Devi worship, especially Kartika Chaturdashi known as Roopa Chaturdashi. On this day the akasha as Devi’s crown appears as an Indra Dhanush or rainbow.
From this mantra onwards Sri Shankara experiences the wave of Soundarya, beauty which is the true nature of the supreme consciousness. This is an inner experience. All this is happening within the enlightened consciousness of Shankara.
Soundarya Lahari does not imply the performance of rituals but a mental attitude through which total surrender and union with Devi are experienced.
By the worship of Sri Yantra within one self, the Mahashakti is awakened from its dormant state and ascends to higher centres even beyond sahasrara. When such a state is attained, it expands and experiences the divine.

In the animal kingdom Mooladhara is the highest centre just as Sahasrara for human. From Mooladhara human evolution begins, which culminates with Sahasrara.

The experience beyond sahasrara is what Sri Shankara is now describing. In the divine realm Devi is realised as Sundaram She pervades not only the manifest Universe but also the unmanifest where she reigns over three worlds as the Queen of Beauty.
Sri Shankara perceives Devi within himself as Satyam Sivam Sundaram. As Tripurasundari she permeates the entire creation with beauty, truth and auspiciousness, sundara satya mangala.

Once Siva & Shakti descend to Mooladhara the human awareness is metamorphosised and it is a new experience as if a new person is born in the same body.

In this state of union, the awareness abides in a divine inner vision, paramatman, the supreme consciousness.

Sri Shankara having such a divine vision depicted her in the profuse allegories of Sanskrit literature. These descriptions are highly esoteric, hidden with in are the supercharged mantras which are like missiles that can materialise matter, cure deadly diseases, overcome a vengeful enemy, restore lost status, earn enormous wealth, and much more than one could ever dream of.
Instead of wondering as to why Sri Shankara has described Devi in this manner, one should see them as the supercharged Mantras.

The sadhaka shall have the thought filled in the mind and heart that the power of Devi can achieve anything and everything in materialistic life as well liberation because SHE is BHUKTI MUKTI PRADAYINI.

Blog links to all 7 Soundarya Lahari Verses (36 to 42) to meditate 7 Chakras:

Verse 36 – Meditation upon Ajna Chakra

Verse 37 – Meditation upon Vishuddi Chakra

Verse 38 – Meditation upon Anahata Chakra

Verse 39 – Meditation upon Swadistana Chakra

Verse 40  – Meditation upon Manipura Chakra

Verse 41 – Meditation upon Muladhara Chakra

Verse 42 – Meditation upon Sahasrara Chakra

Loka samasta sukhino bhavantu samasta sanmangalani bhavantu

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