[Advaita-l] saundarya lahari and abirami andhadi

sriram srirudra at vsnl.com
Tue Aug 24 07:42:03 CDT 2004

Hari Om 

Dear members,
Abirami Andhadhi and Saundarya Lahiri.

Adi Shankara lived in the 8th Century AD while Abirama Bhattar lived during the reign of the Sarabhoji Kings of Tanjore around the 13th Centtury AD. He was latter to Adi and hence it is possible that he was influenced by the thoughts of Adi Shankara in praising the Divine Mother.

Adi Shankara speaks of the Thadanga Mahima of the Devi. The Thadangam is worn in the ears of sumangali women. Adi Shankara says, "Sri Shambu was able to survive the virulent haalahaala poison only because of Devi's Thadanga" - SL St 28.

St 28 : SudhAm apy AsvAdhya prathiBhaya JaramruthyuhariNIm

vipadhyante vishwe vidhi ShatamakhAdyAdiviShadah

karAlam yat kshvelam kabalitavatah kAlakalanA 

na shamBhostan mUlam tava janani tAdanga mahima||

O Mother ! all the denizens of the celestial regions such as Vidhi( Brahma), Satamakha ( Indra) and others perish even after drinking nectar which is reputed to confer immunity from terrible old age and death. If the life of Shambu, Lord Shiva, who has swallowed the virulent poison is beyond computation it is only because of the peculiar virtue of Thy Thadangam. 

So this Thadangam might have been in the mind/heart of Abirama Bhattar. So much so he was fully immersed in the brilliance of the Devi's face that he declared that it was a Poornima day when it was actually a New Moon Day!! Devi in Her Vatsalyam to save the Bhattar from defame andembarrassment throws her Thadangam in the sky and creates a Poornima! 

AA : Verse 78 : seppum kanaga kalasamum polum thirumulaimel

appum kaLaba abirAma valli aNi tharaLa

koppum vaira kuzhaiyum vizhiyin kozhungadaiyum

thuppum nilavum ezhudivaithen en thunai vizhikke||

Abirami's eyes shower grace. Ruby and diamond studded earrings glow on her ears. Ruby red her complexion, like the full moon her face are ever in front of my eyes|| may be that's why I saw a Poornima on a Amavasya|| the next verse begins with 

Vizhikke aruLundu ...

After bhattar rendered this song, the Devi threw her right thadangam in the sky to create a Pournami goes the legend of the Pattar. 

The two divine souls have extolled the grace of the Divine Mother in their own inimitable style of poetry.There are striking similar /identical comparisons in the two .Each have 100 stanzas .Soundharya Lahari has two parts of 40 and 60 verses the First part called as Ananda Lahari which is believed tohave been composed by Lord Shiva Himself and was adopted fully by Adi Sankara.Bhattar sings in praise of the Devi Abirami in the form of an andhadhi -the end word of each song becoming beginning of the very next song and the last word of the last song supplying the first word of the first song. He sings under emotional duress at a stretch and the Goddess is pleased and redeems Her devotee's word!

I wanted to share my happiness in enjoying the almost identical thoughts of the two great divine poets with the members of the group .Ihave indicated by AA the verses of Abirami Andhadi and by SL the verses of Soundharya Lahari. Those amongst us who know Tamil I am sure they will enjoy the poems of Bhattar all the more. Wherever the verses have same vein of thinking and rendering I have grouped them together and given the equivalent of the other one. Let us go with the Two.

AA verse 2 : thunaiyum thozhum deivamum petrathAyum surudhigaLin 

PaNayum kozhundhum padikonDa Verum panimalarpoom

KaNaiyum karuppuchilaiyum en pasangusamum kaiyil

ANayum tiripurasundariyAvadu arindanaMe||

Abirami - The support of all living beings, the God who is praised by one and all, the Mother who has begot us all, the Truth of the Vedas - She holds arrows made of lovely flowers and fragrant roots in one arm, sugarcane bent as the bow in another, Goad and Noose in other hands, thus she stands - the beauty surpassing the three worlds||

AA Verse 37 : KaikkE aNivadu kannalum pUvum kamalam anna

MeikkE aNivadu veNmuttumAlai viDa aravin

PaikkE aNivadu paNmaNi kOvaium paTTum eTTu

DikkE aNiyum tiruvuDaiyAn iDam sErbavaLE||

You are seated on the left side of the all pervading Siva!! You hold the sugarcane bow and arrows made of flowers like kamalam, raktakairavam,kahLaram, indIvaram, sahakAram. Your lotus red complexion is an excellent backdrop for the white pearl necklace worn by you. Your waist, laden with golden ornaments, is curved like a hooded serpent

SL Verse 7 : kvaNatkAnchidAmA karikalaBhakumBhastananatA

ParikshINA maDhye pariNataSharaschandravadana

DhanurBhANAn PASham sruNimapi daDhanA karatalai

PurastAdAstAM nah puramaThiturAhOpurUshikA||

May the great Pride of the Vanquisher of the Puras, ( Devi Thirupurasundari - consort of ThiripuraEaswaran) stand before us with her Jingling girdle, slim waist which is slightly bent under the weight of her breasts resembling the frontal lobes of a young elephant, with a face bright like the autumnal moon ( moon after the first showers) and wielding bow, arrows, noose and goad with her hands, stand forth before us||

Adi Shankara has Kanchi Kamakshi in his mental vision. Manmatha also has sugarcane bow and flower arrows. Devi also holds them. The meaning is manmatha has surrendered his weapons to the Devi. Subtle meaning is for a Devi upaasakar, Manmatha will not come near!! That is full undistracted devotion is guaranteed. 

Devi carries in her lower left arm, the sugarcane bow with a string of bees and in her lower right arm the five arrows of five flowers. In her upper right arm the goad and in her upper left arm the PasA, the noose. Shining like coral is the devi's waist which is slightly bent by the weight of her breasts, resembling the frontal ear lobes of a young elephant. Such a form of Devi is favourite of Lord Shiva who is the Tripura Samhara!!

AA Verse 4 : manidarum Devarum mAyAmunivarum vandu senni

Kunidarum SevaDi kOmaLamE kondrai vArsaDaimEl

panidarum tingaLum pAmbum bagIratiyum paDaita

punidarum nEyum ammE en pundi ennALum porundagave||

Humans, Devas, Munis who have overcome Maya, bow to your lotus feet, You , and the Lord wearing the beautiful Kondrai flowers, serpent, ganga and the cool moon in His matted locks, should forever remain in my hearts, Bless me thus O Devi!!

SL verse 29 : kiriTam vairiNcam parihara purah khaiTabhabhidah

KaThOrE kOTirEskhalasi jahi jambhAri-makuTam

PraNamresvEtEshu prasabham upayAtasya bhavanam

BhavasyAbhyUtthAne tava parijanOktir vijayatE||

Glory to the words of Thy servants who seem to caution you when you suddenly arise on the carnival of Lord Shiva: Pray avoid the crown of virinchi ( Brahma) who is lying prostrate before you, you are likely to topple over the hard crest of the slayer of Kaitabha ( Vishnu), please keep off the head gear of the enemy of Jambha - Indra. ( Vishnu Brahma and Indra are prostrating before the Devi and would not leave Her feet easily. Suddenly, Lord Shiva arrives and Devi stands to receive her husband. And the maids in waiting caution Devi to be careful not to stumble on the crowns of the supplicating gods. 

Abirama Bhattar has used one word Devarum to describe the scene. Adi Shankara describes in detail the devi's court. Though Devi is supreme, she has respect for her husband. Some people hold Sankara as having pro male -supreme feelings. One should see his works in entirety and not a few of them in isolation to draw unfair conclusions.

AA Verse 22 : kodiyE iLavanji kombE enakku vambE pazhutha 

PaDiyE maraiyin parimaLamE panimAl imaya

PiDiyE braman mudalAya dEvarai petra ammE

ADiyEn erandu ingu ini piravAmal vandu AnDukoLLEn.

O Creeper like delicate beauty!! The crux of the Vedas, the daughter of the snow clad mountain (Himalayas,) the origin of the Three God Heads, grant me thy Grace not to be born ever again!!

AA Verse 7 : dadiyuru maththil suzhalum en Avi taLarvilador

Kadiyuru vaNNam karudu kanDAy kamalalayanum

Madiyuru vENi magizhnanum mAlum vaNangi endrum

Dudiyuru sEvaDiyAy sindurAnana sundariyE

The Triumvirate of Brahma Vishnu and Siva bow to thine lotus like pink feet, O lovely lotus faced Devi, Bless me so that my life does not get churned like curd constantly, May you bless me so that I attain your Lotus feet!!

AA Verse 74 : nayanangal mUnDruDai nAtanum vEdamum nAraNum 

Ayanum paravum abirAma valli aDiyiNaiyai

Payan enDru konDavar pAvaiyar ADavum pADavum pon 

Sayanam porundu tamaniyakkAvinil tanguvarE||

The three eyed Siva, Mukunda Lord Vishnu, Brahma and the Vedas bow to you O Abirami. All those who bow to you, singing thy glory, will live in prosperity ever.

SL Verse 25 : trayANAm dEvAnAm triguNa janitAnAm tava shivE

BhavEt poojA tava charaNOryA virachitAh

TatAhi tvadpAdOdvahana maNipITasya nikaTE

StitA hyatE shashvan mukulita karOttamsa makuTA||

The Three Gods were born of your three gunas. Therefore O Spouse of Shiva, the homage offered to thy feet becomes homage rendered to the three Gods! It is therefore that these Gods ever stand by the jewelled seat on which thy feet rest with their hands kept over their crowns in salutation!

This stanza implies that those who worship the Devi stand in no need of separately worshipping Brahma, Vishnu and Rudra, who are but Her agents standing by Her footstool ever at Her beck and call and in the act of adoring Her.

Both have said Devi is the Supreme source.

AA Verse 24 : maNiyE maNiyin oLiyE oLirum maNipunainda

ANiyE aNiyum aNikku azhagE aNugAdavarkku

PiNiyE piNikku marundE amarar peru virundE

PaNiyEn oruvarai nin padma pAdam paNinda pinne||

O jewel among jewels!! O light emanating from the jewels!! O bejeweled One who adds beauty to the jewels worn !! one who does not seek you can never end his births, O cure of the disease of birth and death. Your vision alone is a feast for the Gods!! One who is forever at your lotus feet, does he need to bow before anybody else?

SL Verse 3 : avidhyAnAmantastimira mihira dwIpanagari

JaDAnAm chaitanyastapaka makaranda srutijari

DaridrANAm chintamaNigunanikA janmajaladhou

NimagnAnam damshtrA muraripuvarAhasya bhavati||

Thou art the island city of the Suns, illuminating the internal darkness of the ignorant. For the dull witted thou art the stream of conciousness. Thou art the chintamani for the destitutes granting their desires and thou art the tusk of the wild boar (Avatara of Murariupu) in the case of those submerged in the ocean of births and deaths. 

Devi is the sure cure for the Samsara is the conclusion of both.

AA Verse 9 : karuttana endai tan kaNNana vaNNa kanaka verpil 

Perutana pAl azhum piLLaikku NalginapEraruLkoor

Tiruttana bAramum Aramum sengai silaiyum ambum

Murutana mUralim ammE en mun vandu nirkavE||

O mother, with complexion as red as the eyes of my Lord Siva, who is forever in my thoughts, your breasts, as large as mountains, filled with the milk of ambrosia with which you fed the crying child (gnanasambandar) , your beaming smile, the garland round your neck, the bow of sugarcane, the arrows of flowers are always before my eyes.

SL Verse 75 : tavastanyam manyE dharaNidhar kanyE hrudayatah

Payah pArAvArah parivahiti sAraswat iva

DayavatyA dattam dravidashishurAsvAdya tava yat

KavInAm prouDAnAmajani kamanIyah kavayitAh||

O daughter of the Mountain!, I facny that the ocean of milk of poesy rising out of thy heart verily causes the milk of thy brests to flow on swallowing which(milk), given by thee with grace, the dravidian child ( Gnanasambandar at the tender age of 3 yrs) began reciting poems dedicated to thyself. - Gnanasambandar was born to Shivapada Hrudaya and Bhagavati after a long penance. Once the child was left alone on the banks of the temple tank by the father who went to have a bath. The child began weeping and Lord Shiva, directed Parvathi to console the child. Parvati nursed the child with milk. As soon as the child drank the divine milk, it began singing songs in praise of Lord Shiva. " pitta piraisooDi perumAnE aruLAlA.."

  a.. some commentators of SL say that dravidashishu refers to Adi Shankara himself.
AA verse 10 : nindrum irundum kiDandum naDandum ninaippaduvannai

Endrum vaNanguvadu unmalartAL ezhuthAmaraiyin

Ondrum arumporuLE aruLE umaiyE imaiyattu

Andrum pirandavaLE azhiyA mutti AnandamE||

Even whilst I stand, sit,sleep,walk I am at your lotus feet ever. The meaning of the vedas, ocean of grace, the consort of Siva, daughter of the Himalayas, grant me everlasting bliss.

SL verse 27 : japO jalpah shilpam sakalamapi mudrAvirachanA

Gatih prAdakshiNyakramaNam ashaNAdhyAhuti vidhih

PraNAmah samvEshah sukhamakhilam AtmArpaNa dashA

SaparyAparyAyastva bhavatu yanmE vilasitam||

My prattle as muttering thy prayer, the manifold forms of my manual work as the mudras( gestures) employed in thy worship, my loitering as doing circumambulations, my taking food as offering oblations to thee, my lying down as prostrating before thee and attending to all other comforts as dedicating my entire self to Thee. Thus whatever action of mine may be taken as Thy worship. 

Here there is a subtle difference in thinking of the two great devotees. Abirami bhattar says that whatever action he performs in daily routine/chores, he is always thinking of Devi's lotus feet. That is his mind is immersed in Devi only. Adi Shankara says that whatever action he performs by way of natural tendencies all should be construed as an act of worship of Devi!!

AA verse 19 : veLinindra nin tirumEniyai pArtu en vizhiyum nenjum 

KaLinindra veLLam karaikanDadu illai karutinuLLE

TeLinindra NayAnam tigazhginDradu enna tiruvuLamO

OLinindra kONangaL onbadum mEvi uraibavaLE||

O devi!! You are in the nine triangles of the Sri Chakra, my eyes see your figure filling the vast expanse of space, my heart is overjoyed at this sight, Gnana dawns on me with such clarity that I am filled in bliss !!

SL verse 11 : chaturbhih SrikanTaih shivayuvatibhih panchabhirapih

PrabhinnAbhih shambOrnavabhirapi mUla prakrutibhih

TrayaschatvArimshad vasudala kalAshratrivalaya

Trirekhabhih sArdham tava sharaNa kONA pariNatA||

The angles contained in what constitutes thy mansion ( Sri Chakra) which is built of nine Mulaprakritis namely the 4 srikantas apex downwards and the five siva yuvatis with apex upwards all lying apart from Sambhu ( bindu) along with a lotus of eight petals ( ashta vasukkal) one of sixteen petals, the three regions, the three circles and three lines make up to 43 in number. ( another version is there are 43 angles in the Sri chakra)

AA Verse 26 : Ettum aDiyavar IrEzhulaginaiyum paDaitum

KAthum azhitum tiribavarAm kamazhpUngaDambu

SAttum kuzhal aNangE maNam nArum nintAL iNaikku en 

NAtangu punmozhi EriyavAru nagaiudaitE||

Kadamba flowers adorn your lovely tresses!! Your greatness knows no limits. Just by singing your name, people are blessed with powers to rule the twice seven worlds!! What to speak of these verses composed by me in praise of thy lotus feet, will you accept this humble offering?Devi has given the gift of poecy but Bhattar could grasp only a little and with that little knowledge he is trying to sing Devi`s praise which deserves ridicule only.

SL Verse 103 : pradIpajwAlAbhirdivaskarah nIrAjanavidhih

SudhA sUtEh chandrOpalajalalavairardhyarachanA

SvakIyairambhObhih salilanidhi souhityakaraNam

TvadIyAbhirvAgbhih tava janani vAchAm stutiriyam||

O Mother of diction !! composing this hymn in praise of thee is like adoring the sun ( the source of light) with Aarthi or like offering the moon drops of water from a moon stone or like pleasing the ocean by pouring water into it! Devi is the source of all poetry and the poems in praise of her are her own gifts which are being offered by the poet which is simply ridiculous!

How beautifully they express their humility.

AA Verse 28 : sollum poruLum ena naDamADum tuNaivaruDan 

Pullum parimaLa pUngoDiyE nin pudumalartAL

Allum pagalum tozhum avarkkE azhiyA arasum 

Sellum tavaneriyum sivalOgamum siddikkumE||

Thou art as unseparated from the Lord as word from meaning, O Mother!! Those who worship at thy lotus feet constantly, you grant them never ending prosperity and help them attain SivaLoka!!

SL Verse 23 : TvayA hruthva vamAm vapuraparitruptEna mansA

SharirArdham shambhOraparamapi shankE hrutamabhUt

YadEtat tvadrapam sakalamaruNAbham trinayanam

KuchAbhyAmAnamram kutilashashi chUDAlamakuTam||

I fancy that the other half as well of Siva's frame has been absorbed by Thee with Thy mind, not satisfied with having absorbed that left one; for this thy form is entirely of a red colour, has three eyes is slightly bent with the weight of the breasts and wears over its crown the crescent moon. Devi seems to occupy the entire right half of Shiva also depicting Devi becoming more than one half of her Lord!

Here it is fancied that the Devi is not Half but more than Half. "Word and meaning" are apt for comparison as word is limited while its meaning can be magnified according to one's imagination!!

AA Verse 34 : vandE saraNampugum aDiyArukku vAnulagam

TandE parivODu tAnpOy irukkum chathrumukamum

PaindEn alangal parumaNi Akamum bAkamum pon

SendEn malarum alarkadir nyAyirum tingaLumE||

All those who surrender at your Lotus feet, you grant them your divine grace and bless them with your heavenly kingdom!!

SL Verse 22 : BhavAni tvam dAsE mayi vitar drushTim sakaruNAm

Iti stOtum vAnchan kathayati bhavAni tvamitithah

Tadaiva tvam tasmaidishasi nijasAyujyapadavIm

Mukunda brahmendra sphuTamakuTa nIrAjitapadAm||

When one desirous of earnestly beseeching Thee with the words O Bhavani, mayest thou cast Thy merciful glance on me, who is thy slave, pronounces the words Bhavanitvam ( Bhavani may I be thou) that very moment thou bestowest on him the status identically thine own, rendered lustrous by the brilliant crowns worn by Mukunda, Brahma and Indra!!

Both the poets bring out the motherly affection of Devi. Even before one tries to frame one's request, the Devi grants it immediately.Bhakti is extolled in these stanzas. Bhakti leads to liberation in the form of Sameepya,Salokya, Sarupya,and Sayujya ( at onement with the Supreme).

AA Verse 38 : pavaLa koDiyil pazhutta sevvAyum panimuruval

TavaLa tirunagaiyum tuNaiyA engal sankaranai

TuvaLa porudu tuDiyiDai sAikkum tuNaimulaiyAL

AvaLai paNimin kanDIr amarAvati AlugaikE.

She grants the status of Indra to her true devotee!! So bow to her says Abirami Bhattar. With coral red lips, her face lights up with a dazzling smile, Lo she stands, waist slightly bent, next to Her Lord Shiva!!

SL Verse 62 : prakrutyA raktAyAstava sudati dantachchadaruchE:

PravakshyE sAdrusyam janyatu phalam vidrumalatA

Nabimbam tvadbimba pratiphalanarAgAdaruNitam

TulAmadhyarodum kathamiva na lajjEtha kalayA||

O Goddess with beautiful rows of teeth! I shall presently name what equals the lustre of thy naturally red lips! Let the coral creeper bear fruit. It is not the Bimba fruit. The Bimba fruit has turned red only because of the redness caused by the reflection of thy form and it will feel ashamed to be compared with the redness of thy lips!

Devi`s smile and Her lips are identically portrayed.

AA Verse 39 : Alukaikku undran aDitAmaraigalunDu andakanpAl

MILugaikku undran vizhiyin kaDaiyunDu mEl ivattrin 

MULugaikku enkurai ninkuraiyE andru muppurangal 

MALugaikku ambu toDutta villAn pangil vALnudalE||

Your lotus feet grant us status of Indra, a mere glance of yours is enough to remove fear of yama, when your grace, O mother, who stands next to the great Lord Shiva who stands majestically with matted locks having defeated tipurasura, is with me, what more do I need!!

SL Verse 52 : gatE karNabhitharNam garuta iva pakshmANidadhatI

PurAm bhEtuschittaprashamarasavidrAvaNaphalE

ImE nEtrE gOtrAdharapati kulOttamsa kalikE

TavAkarNAkrushTasmarasharavilAsam kalayatah||

O crest bud of the dynasty of the King of the Mountains. These two eyes of thine fringed with feather like eyelashes reaching thine ears, play the part of arrows of manmatha causing disturbance in the profound placidity of the destroyer of the three cities ( Shiva) . Siva could conquer the three puras but he was not able to overcome the desire to look at Devi's beautiful eyes ( which resembled Manmatha's arrows)

Both extol the Tripura Samhara of Devi's Lord.

AA Verse 46 : verukkum tagaimaigaL seyyinum tammaDiyArai mikkOr

Porukkum tagaimai pudiyadandrE pudunanjaiyunDu

Karukkum tirumiDattrAn iDabAgam kalandaponnE

Marukkum tagaimaigal seyyinum yAn unnai vAzhttuvanE||

Even if your devotees act inappropriately, you donot take such actions amiss. Such is your merciful heart. You stand next to Shiva, whose neck is blackened in his attempt to drink the ALAHALA poison, even if you do not accept my humble prayers I will continue with my praises of you!!

SL Verse 28 : sudhAmadhyAsvAdh prati bhayajarAmrutyuhariNIm

VipadhyantE vishvE vidhishata makhAdhyA divishadah

KarAlam yatkshvElam kabalitavatah kAlakalanA

NashamyOstanmUlam tava janani thatanka mahimA||

O mother !! All denizens of the celestial regions such as Vidhi, satamakhas and others perish not withstanding their taking nectar which is reputed to confer immortality. If the period of life of Shambu who has swallowed the virulent poison is beyond computation it is only because of your tadankas!!

Both admire Shiva's consuming poison for the benefit of all concerned and Devi's act of stopping it.

AA Verse 50 : Nayagi nAnmugi nArAyaNi kai naLina pancha

SAyagi sAmbhavi sankari sAmaLai sAdinacchu

VAyagi mAlini vArAgi sUlini mAdangi endrAya

KiyAdi uDaiyAL kiyAdi saraNam araN namakkE

She is the consort of Brahma, consort of Shiva, consort of Narayana. Her hands resemble the lotus, her feet as soft as cotton, she is called variously as Sambavi, sankari, syamali, malini, varahi, sulini, matangi. Her feet alone are our saving grace.

SL Verse 98 : girAmAhurdEvIm druhiNagruhiNImAgamavidO

HarE: patnIm padmAm harasahacharImadritanayAm

TurIyA kApitvam durdhigamanih sImamahimA

MahAmAyA vishvam bhramayAsE parabrahmamahishI||

O Queen of Parabrahman! The knowers of Agamas call only thee as the goddess of letters who is the wife of Druhina ( Brahma). They call only thee as Padma who is the wife of Hari, They call only thee the partner of Hara the daughter of the mountain. While thous perplexest the world, as the transcendent fourth entity unattainable and with Thy boundless splendour, as the great illusory Being and the fountain of all chastity. ( here the manifold purpose served by the Devi and the various aspects in which she is worshipped by her diverse followers are referred to)

Devi is all in all is brought out by both.

AA Verse 51 : araNam poruL endru aruL ondriyAda asurar tangaL 

MuraN andru azhiya muninda pemmArum mukundanumE

SaraNam saraNam ena nindra nAyagi tannaDiyAr 

MaraNam piravi iranDum eiydAr inda vaiyagattE||

The war mongering asuras, who have no pity / mercy for others, met their match in Shiva and Vishnu, both consider your lotus feet as their saving grace. Such is the greatness of thy lotus feet. When your devotees pray at your lotus feet, you release them from the twin bondage of birth and death.

SL Verse 2 : taniyAmsam pAmsum tavacharaNa pankeruhabhavam

Virinchah sanchinvan virachayati lOkAn vikalam

VahatyEnam shourih kathamapi sahasrENa shirasAm

Harah sankshudhainam bhajati bhasitOddhUlanavidhim||

Virinchi ( Brahma) having gathered the tiniest speck of dust of thy lotus feet creates the worlds leaving nothing to be desired. Vishnu carries the same with much effort on his thousand heads. While Hara pulverising the same, smears his body with it as though with ashes. Lord Vishnu the sustainer is said to be lifting the fourteen worlds, the nether seven in the form of simsumara a porpoise and the upper seven as Sesa.

Abirami Bhattar says Shiva and Vishnu derive their strength from Devi's feet Sankara adds Brahma also to the list!

AA Verse 62 : tangachilaikonDu danavar muppuram sAyttu mada 

VengaN kariyuripOrtta sensEvagan meyyaDaya

Kongai kurumbai kuriyiTTA nAyagi kOkanaka

Sengai karumbum alarum ippOdum en sindaiyE||

You are in firm embrace of the Lord Shiva, who holds the Golden bow in his hands, who has destroyed the tripuras and gajasuran, whose skin he wears on his body. The sugarcane bow and flower arrows that you hold in your hands are forever etched in my memory.

SL Verse 97 : kaLatram vaidhAntram kati kati bhajantE na kavayah

ShriyO dEvyAh kO vA na bhavati patih kairapidhanaih

MahAdEvam hitva tava sati satInAmacharamE

KuchAbhyAmAsangam kuravakatarOrapyasulabhah||

The wife of Brahma, viz saraswati, the goddess of learning is courted by poets to get the gift of poesy. The wife of Vishnu viz mahalakshmi is possessed by richer people. The poet says goddess of wealth and learning are fickle minded. Whereas you are the ideal of chastity. Saving the great Lord Mahadeva, the embrace of thy breasts is unattainable even by the inanimate kuravaka tree!!

SL Verse 74 : vahatyambha stambEramadanujakumbha prakrutibhih

SamArabdhAm muktAmaNi bhiramalAm hAralatikAm

KuchAbhOgO bimbAdhara ruchibhirantah shabalitAm

PratApavyAmishrAm puradamayituh kIrtimivatE||

O Mother, the region of your breasts wears a creeper like lucid garland strung with pearls from skull of gajamukasura ( pearls are said to be found in the skull of an elephant, the hollow of a bamboo, the hood of a snake, the cloud, the sugarcane and the pearl oyster)its natural lustre variegated with the reflected lustre of thy bimba lips resembling the fame of the vanquisher of tripuras, intermixed with his valour. Fame is described by poets as of white colour and valour is of red colour.

Gajasura was vanquished by Lord Shiva, who to mark his victory over that demon, wore his hide as a garment ( Gajasamhara moorthi - at Madurai Meenakshi Temple) the pearls obtained from the skull of Gajasura are worn by Devi as a trophy around her neck.

Devi's firm embrace of Her Lord and the conquest of Gajasura are briefly touched by Bhatter as a passing reference as it were whereas Sankara describes them elaborately with poetic eyes.

AA Verse 65 : gaganum vAnum buvanamum kANavir kAman angam

Daganam mun seida tavaperumarkku taDakkaiyum sem

Muganum munnangin irumUndrena tOndriya mUdarilin

Maganum unDAyatandrO valli nI seida vallabamE||

The entire creation, the skies, the worlds witnessed the engulfing of Kama in flames emanating from the third eye of the Lord whose heart you have captured!! You were the reason for the six faced, twelve handed Lord Subramnya to be born !!

SL Verse 76 : Har kOdh jwAlAvalibhiravaliDEna vapushA

GabhIrE tE nAbhIsarasi krutasangO manasijA

Samutvasthou tasmAdachalatanayE dhUmalatikA

JanastAm jAnitE tava janani rOmAvaliriti ||

Manasija - Manmatha - drowned himself in the tank of Thy navel with his body enveloped in the flames caused by Hara's anger. Thence rose a creeper like column of smoke. O Mother! The world takes it to be the line of down ( above Thy navel). A flame when quenched in water will send up smoke. Manmatha being burnt by Shiva's anger plunges himself in the tank of Thy navel sending up a column of smoke which is exactly like the hairline above your navel. The allusion here is to the burning of Manmatha by Hara when the latter burnt him for trying to rouse His passion.

AA Verse 68 : PArum punalum kanalum vengAlum paDar visumbum

Oorum murugu suvaiyoLi Ooroli ondrupaDa

SErum talaivi sivagAma sundari sIraDikkE

SArum tavamuDaiyAr paDaiyAda danam illaiyE ||

Thou art the very reason for Earth, Water, Fire, Wind and Space, the Five Elements and the Five senses, O SivagAmi!! Those who attain your Lotus Feet, have not anything un attainable in this world!!

SL Verse 35 : manastvam vyOma tvam marudasi marutsArathirsi

TvamApastvam bhUmistvaiyi pariNatAyAm nahi param

TvamEva svAtmAnam pariNamayitum vishwavapushA

ChidAndAkAram shivayuvati bhAvanE bibhrushE||

O! Youthful Spouse of Shiva! Thou art the Mind, Thou the Ether, Thou the Air, Thou the Fire, Thou the Water and Thou the Earth. When Thou hast transformed Thyself thus, there is nothing beyond Thyself. With a view to manifesting Thyself in the form of the Universe, inwardly assumest the form of conciousness and Bliss!!

The esoteric meaning is : O Goddess! Thou art the mind existing in the anjna, the ether in the vishuddhi, air in the anahata, fire in the svadishtana, water in the manipura and earth in the muladhara.

SL Verse 9 : mahIm mUlAdhArE kamapi maNipurE hrutvaham

Sthitam svAdhishTAnE hrudi marutamAkAshamupari

ManODapi bhrUmadhyE sakalamapi bhithvA kulapatham

SahasrArE padmE saha rahasi patyA viharasE ||

Thou art diverting Thyself in secrecy with Thy Lord, in the thousand petalled lotus, having pierced through the Earth in Muladhara, the water in manipuram, the Fire in Swadhishtanam, the Air in Anahatam, Ether in the Vishuddhi, and Manas between the eyebrows in Anjna and thus broken through the entire kulapath.

( Kundalini at microcosm ( Pindaanda) level activates the Iccha, Jnana and Kriya Sakthi's at body level, while Tiripurasundari at Macrocosm ( Brahmaanda) level activates the three at the cosmic level.)

AA Verse 76 : kurittEn manattil nin kOlam ellAm nin kuripparindu

MarittEn marali varugindra nErvazhi vanDu kinDi

VerittEn avizh kondrai vENippirAn oru kUttraimeyyi

ParittE kudipugudum panchapANa bairaviyE||

I thought of your Divine form, isn't this form that gives me the courage and strength to face Yama! You who seem to have filled the entire form of the Lord wearing beautiful Kondrai flowers, on which bees are happily sucking nectar, on his head, though you have official claim for only half!! O Bhairavi!! You have the five arrows in your hands!

SL Verse 23 : TvayA hruthva vamAm vapuraparitruptEna mansA

SharirArdham shambhOraparamapi shankE hrutamabhUt

YadEtat tvadrapam sakalamaruNAbham trinayanam

KuchAbhyAmAnamram kutilashashi chUDAlamakuTam||

I fancy that the other half as well of Siva's frame has been absorbed by Thee with Thy mind, not satisfied with having absorbed that left one; for this thy form is entirely of a red colour, has three eyes is slightly bent with the weight of the breasts and wears over its crown the crescent moon. Devi seems to occupy the entire right half of Shiva also depicting Devi becoming more than one half of her Lord!

This stanza depicts complete union of Shiva with Shakti. Here the Devi's frame is fancied to occupy Shiva's frame more than its due share of Half!!

AA Verse 78 : seppum kanaga kalasamum pOlum tirumulaimEl

Appum kaLaba abiramavalli aNitaraLa

Koppum vayirakuzhaiyum vizhiyin kozhungaDaiyum

Tuppum nilavum ezhudivaitEn en tunai vizhikkE ||

O Divine Mother, your breasts are like golden diadem, beautiful pearl strung necklaces adorn your neck, diamond studded earrings adorn your ears, the fragrance of the sandal paste applied on you fills the air, and I behold your grace through the corner of your eyes ever in my eyes like the glory of the full moon!!

SL Verse 73 : amtE vakshOjAvamrutarasamANikyakutupou

Na sandEhaSpandO nagapati ptAkE manasi naha

Pibantou tou yasmAdaviditavadhUsangamarasou

KumArAvadhyApi dviradavadanakrOnchadalanou||

O emblem of the Lord of the Mountains!! These two breasts of Thine are verily containers of ruby filled with nectar. There is not even the slightest doubt about this in our minds. As dviradavadana ( Ganesha) and krounchadalana ( skanda - destroyer of Krouncha) who drank from Thy breasts are innocent of copulative pleasures, they are even today, children.

AA Verse 84 : udaiyALai olgu sempattu udaiyAnai oLirmadi sem

SadaiyALai vanjagar nenjadaiyALai tayangu naNNUl

IdaiyALai engaL pemmAnidaiyALai ingu ennai inippa

PadaiyALai ungaLaiyum padaiyAvaNNam pArtirumE ||

One endowed with everything, wearing red silk around your slim waist, wearing the moon on your head, one who is not to be found in envy filled minds of people, one who has granted me liberation, O Abirami, All those who bow to your lotus feet are ever free from the bonds of birth and death.

SL Verse 79 : nisarga kshINasya stanataTbharENa klamajushO

NamanmUrtEnAbhou valishu cha shanaistruTayat iva

Chiram te madhyasya truTitataTinItIrataruNA

SamAvasthasthEmnO bhavatu kushalam shailatanayE ||

O Daughter of the mountain, may safety be vouchsafed to Thy waist which is by nature slim, which is in form as if about to give way at anytime as it is fragile and slender supporting the weighty breasts whereas Her navel and the folds are weak to hold the waist!

AA Verse 85 : pArkkum disaidorum pAsAngusamum paLichirai vanDu

Arkkum pudumalar aindum karumbum allal ellAm

TIrkkum tiripuraiyAL tirumEniyum sitriDaiyum 

VArkkunkuma mulaiyum mulaimEl muthu mAlaiyumE ||

O Devi, your benevolent grace is omnipresent, I see you with elephant goad, noose, fiveflower arrows, sugarcane bow, beheld by your hands, Your delicate hips, threefolded waist, your saffron hued breasts and the beautiful pearl necklace worn over them.

SL Verse 80 : kuchou sadhya svidhattaTaghaTita kUrpAsabhidurou

Kashantou dOrmUlE kanaka kalashabhou kalayata

Tava trAtum bhangAdalamiti valagnam tanubhuvA

TridhA naddham dEvi trivali lavalii vallibhiriva||

O Goddess!! Thy threefolded waist, has been bound as it were by tanubhu ( manmatha) thre times over with the lavali creeper with a view to save it from breaking, he having caused thy breasts, which resemble pots of gold, to burst the garment covering their sides perspiring at that moment and to rub against the armpits.

AA Verse 86 : mAlayan tEDa maraitEDa vAnavar tEDa ninra

KalayumsUDa kaiyaiyum konDu kadittakappu

VElai vengAlan enmEl viDumpOdu veLinilkanDAi

PAlaiyum tEnaiyum pAgaiyum pOlum paNimozhiyE ||

Vishnu, the Devas, the Vedas, Brahma are all in search of your lotus feet. When Yama comes to claim me with His many pointed weapon, please grant me the vision of your crown jewels and thy lotus feet. Your words are sweeter than milk, honey and sugar syrup.

SL Verse 66 : vipanchyA gAyantI vividhamapadAnam puraripO

TvayArabdhE vaktum chalitashirasA sAdhuvachanE

TadIyai mAdhuryai apalapitatantrI kalaravAm

NijAm vINAm vANI nichulayati cholEna nibhrutam ||

The Goddess Saraswati, while playing on her veena, describes the Lords heroics and qualities through beautiful music. You enjoy the recital and your words of appreciation are so sweet to listen to that, Saraswati, stops her recital and encases her veena in the cover. Such is the sweetness of Devi's words!!

Bhattar compares the sweetness of Devi`s words to easily accessible sweet things like milk etc.Adi Sankara delineates that Devi's words are more melodious than Saraswathy`s veena recital.

AA Verse 87 : mozhikkum ninaivukkum eTTAda nin tirumUrtti endran

Vizhikkum vinaikkum veLinindradAl vizhiyAl madanai

Azhikkum talaivar azhiyA viradattai anDamellAm 

PazhikkumpaDi orupAgam konDaLum parAparaiyE ||

Your Divine Form is beyond imagination and description. The Lord, who burnt manmatha to ashes just by opening his third eye, lost to you and offered one half of his body to you. Such is your divine glory !!

SL Verse 86 : mrushA krutvA gOtraskhalanamatha vailakshyanamitam

LalATE bhartAram charanakamalE tADayati tE

ChirADantah shalyam dahanakrutamunmUlitavatA

TulAkOTikvANaih kilikilitamIshAnashipuNA||

Lord Shiva by a slip of tongue called Devi by a wrong name. Devi seized that occasion to pick up a quarrel with the Lord that He had a secret affair with some other woman and punishes Him amorously by kicking Him on His forehead. At that time, Devi's anklets jingle. This jingle is nothing but manmatha's laughter depicting his vengeance for having been burnt to ashes by Lord Shiva! ( Manmatha was nursing his grievance as it were and showed his triumph at this amorous time)

Both seem to enjoy the surrender of Lord Shiva to Devis beauty.He is called Kameshwara yet He feels inseparable from Devi and as a proof has given half of His body to Her.

AA Verse 88 : param endru unnai aDaindEn thamiyEnum un pattarukkuL

Taram andru ivan endru taLLattakAdu tariyalar tam

Puram andru eriya poruppuvil vAngiya pOdil ayan

Siram ondru setragaiyAn iDapAkam sirandavaLE ||

O better half of the Lord, who smote one head of Brahma, who took a mountain to be his bow to destroy Tripuras, I surrender to Thine Lotus feet. without rejecting me as one without the necessary qualities, please accept me as one among your devotees.

SL Verse 70 : mruNAlii mrudvInAm tava bhujalatAnAm chatasruNAm

Chaturbhih soundaryam sarasijabhavah stoutivadanaih

NakhEbhyah santrasyan prathamamathanAdandhakaripO

SchaturNAm shIrshANAm samamabhayahastApiNAdhiyA||

Lotus born Brahma praises the beauty of Thy four creeper like arms with all his four faces, being afraid of the nails of the enemy of andhaka (Yama), Lord Shiva, one of their fellows ( fifth head) having been plucked off, in the belief that the Devi's arms would vouch safety to his four (remaining) heads at the same time.

Brahma also had five heads like Shiva. As he was vain glorious equating himself with Shiva, Shiva punished him by taking away one of his five heads.

AA Verse 97 : Adittan ambuli angi kubEran amarartamkOn

POdirbraman purArimurAri podiyamuni

KAdiporupaDai kandan gaNapadi kAman mudal

SAditta puNNiyar eNNilar pOtravuntaiyalaiyE ||

The sun, moon, agni, kubera, indra, lotus seated brahma, the destroyer of tiripura, shiva, Vishnu, who killed the demon mura, agastya, ganapati, murugan, manmatha and uncountable others worship you, O Abirami!!

SL Verse 32 : shivah shaktih kAmah kshitirathah ravih shItakiraNah

SmashE hamsah shkrastadanu cha parAmArharayah

Amii hrullEkhAbhih tisrubhikhasAnEshu ghaTitA

BhajantE varNAstE tava janani nAmAvabhavatAm ||

O Mother, Siva, Sakthi, Manmatha, kshithi ( earth), Ravi ( Surya), the moon, smarA, brahma, indra, parA ( other deities), Mara ( Yama), Vishnu, these three sets of syllables when conjoined severally at their ends with the three HrllekhAs become the components of Thy name. 

AA Verse 99 : kuyilAi irukkum kaDampADaviyiDai kOla kuyil

MayilAi irukkum imayAsalattiDai vantuditta

VeyilAi irukkum visumbil kamalattin mIdu annamAm

KayilAyarukku andru imavAn aLitta kankuzhaiyE ||

O Meenakshi, the nightingale of kdambavana ( Madurai), The beautiful peacock of the Himalayas, one whose beauty is like that of the rising sun, like the annam bird on a lotus, Himavan gave you in marriage to the Lord of Kailash, O Abirami!!

SL Verse 81 : gurutvam vistAram kshitidharapatih pArvati nijAn

NitambAdAcchidhya tvayi haraNa rUpENa nidadhE

AtastE vistIrNO gururyamashEshAm vasumatIm

Nitamba pragbhArah sthagayati laghutvam nayati cha||

O Parvati !! the King of the mountains, bestowed on Thee, by way of dowry heaviness and vastness taken out of his flanks. Hence thy prodigious hips being both broad and heavy hide from view the entire terrestrial world and make it light as well .

Epilogue : Abhirami Bhattar and Adi Shankara have both brought forth the andadi and saundarya lahiri so that we devotees of the Devi can experience the bliss, they experienced on seeing the beauty and grace of the Devi. Both have wished to be blessed with the Devi's vision as Supreme. Through glorifying the heroic deeds of Shiva, like drinking the dreaded Halahala poison, burning of manmatha, destroying of tiripura, destroying kala, becoming ardanari, they sought to glorify the Devi. 

Adi shankara has not explicitly prayed the Devi to remove the fear of death. Abirama bhattar has sung 9 verses in which he seeks the grace of the Devi to remove his fear of death, thus we can conclude that darshan of the Divine Mother in our inner self will remove our fear of death right from its root. 

Both have given beautiful descriptions of the all encompassing and all surpassing beauty of Devi's Divine form as visualised through human effort, Her smile, Her attire, Her jewels and Her speech. This is akin to description of their mothers by children. Such is their rendering that it gives one who reads them everlasting bliss and joy. This is dedicated at the Lotus feet of these two great masters.

| Om tat sat |

R Krishnamoorthy.

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