SLOKA -53 

Attracting all the World and Seeing Goddess in Person 


विभक्त-त्रैवर्ण्यं व्यतिकरित-लीलाञ्जनतया
विभाति त्वन्नेत्र त्रितय मिद-मीशानदयिते ।
पुनः स्रष्टुं देवान् द्रुहिण हरि-रुद्रानुपरतान्
रजः सत्वं वेभ्रत् तम इति गुणानां त्रयमिव ॥

pavitrikartum nah pasupati paradhina hrdaye
dayamitrair netrair aruna dhavala syamarucibhih
nadas sono ganga tapanatanayeti dhruvam amum
trayanam tirthanam upanayasi sambhedam anagham 

Word to word memeanig

vibha– seperate,

 traivarnyam — three colours (red, white and blue),

 vyatikarita – in combination  

lilanjanataya- with beautifying collyrium

 vibhati – shines ,

tvan netra tritayam— your three eyes,

 idam– this (these eyes) ,

 isanadayite– Oh beloved of Isana (Siva) ,

punas  srastum —- to recreate devan! – ,

devan —the gods ,

druhina hari rudran – Druhina (Brahma), Hari (Vishnu) and Rudra (arising from rajas, satva and tamas respectively),

uparatan— – who have ceased to exist (in universal dissolution) 
rajas —- the property of rajas (red as per poetic convention)sattvam —– the property of satvam (white as per poetic convention)  ,

bibhrat – bearing ,

tama- the property of tamas (blue as per poetic convention) ,

iti gunanam —-  the properties which ,

aretrayam iva – the three, as if 

 The gist of the meaning for verse 53: Oh beloved of Isana! these your three eyes shine with the three separate colors (red, white, and blue) in combination with beautifying collyrium as if bearing the three properties which are: rajas, satva, and tamas, to recreate the gods Druhina, Hari, and Rudra, who have ceased to exist.Shankara is not coming out of the eyes. Three distinctive colors are red, white, and blue. O consort of Isha, Meheshwara. The lustrous beauty of three eyes shines with red, white, and black when they are beautified with collarium like three gunas like Rajas, Thamas, and satva with reviving Bramha, Vishnu, and Rudra and start them again when recreating the universe. Whatever has manifested has been unmanifested. The three gunas are again eluded to at the base of Devi and assume the form of Bramha, Vishnu, and Rudra. Nirguna when it becomes saguna and when itis Maya the universe is manifested. One who is nirguna becomes saguna and then they assume the three forms. Three gunas rise from three powers Gyana, Icha, and Kriya Shakti. Rajas tattva from Kriya shakti which goes to Bramha so that he can create the world.  The word raja we use refers to Bramhan, the menstrual cycle is called rajaswala. Only a rajaswala is capable of reproduction. Satva from gyana shakti goes to Vishnu so that he can sustain the universe. Only in satva, the universe is maintained. Thamas goes to Shiva where he can destroy at the end. The three eyes are compared to gunas, rajas are red, satva has white and thamas has dark blue. The expansion of the universe is referred to here. The dissolution of the universe is again absorbed into her eyes. To undersatnd Shakti it is important to understand teh gunas. That is these three gunas that restrain our freedom of acting. We are governed by these gunas. One should become trigunathitha. In the way of thamas, they are inert, destructive, negative, depressed, evil, and vicious. We a make out what is ruling us, taking our freedom away from us. They influence us. We must transcend that. We should not allow the triguna to restrain us from freedom. If only we could overcome the restrain from the gunas. All the activities are restraining our freedom in Rajas, When we come satva, we are not able to convey what we want, again we are restrained, locked up with our gunas. When restrained by satva guna, the creativity, the thought process is all blocked. In Lalitha sahasranama, we refer to sindhura which can be seen in Hanuman temples and the other one refers to the rising sun. Why Vagdevi did was to emphasize the deep red color. Trinayayam is mentioned here but it is not the third eye but if one can attain gyana, then the third eye is opened. Once we are on the path of gaining gyana. The gyana we are referring to here is the atmagyana. The three eyes are the embodiment of atmagyana. Atma here is referring to Jivaatma and Paramatma, a gyani cannot differentiate as they both are the same. The qualities and characteristics are the same. It is a very large ocean. The gyana understands it. There is a space, also space in a mud pot is the same as it is the same inside and outside. The sadhaka or the ignorant are one and the same with Jevaatma and Paramatma. One gets the gyana and realizes this in being a spiritual path. Annihilate the mind, destroy the mind, it does not exist it has gone Union with guru pads, and without that nothing happens. The mind is not there. Without the use of the body no goal can be reached, whether we dissolve the mind or make the mind one with the guru. Whatever the body experiences with indriyas, it is experienced by the mind also. We must come out of deha Bhava means that manasu is not influenced by Atman. The experience by manasu is temporary but all the experience of Atman should be permanent. The disciple should experience with atman but not with manasu. Becoming one with Guru is the important aspect of sadhana and merging with Jevaatma and Paramatma.

Chanting procedure and Nivedyam( offerings to the Lord): If one chants this verse 1000 times a day for 45 days, offering milk payasam as prasadam, it is believed that they will be blessed by the Lord with all wishes. This is usually chanted by performing puja to a holy lamp (deepam). 

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