तव स्वातिष्ठाने हुतवहमधिष्ठाय निरतं
तमीडे संवर्तं जननी महतीं तां च समयाम्।
यदालोके लोकान् दहति महति क्रोधकालिते
दयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति॥
tava svātiṣṭhāne hutavahamadhiṣṭhāya nirataṁ
tamīḍe saṁvartaṁ jananī mahatīṁ tāṁ ca samayām |
yadāloke lokān dahati mahati krodhakālite
dayārdrā yā dṛṣṭiḥ śiśiramupacāraṁ racayati ||
tava – Yours; svātiṣṭhāne – in svātiṣṭhāna chakra; hutavaham – agni tattva; adhiṣṭhāya – invocation; nirataṁ - deeply engaged; tamīḍe – indeed I adore; saṁvartaṁ - annihilation of the universe; jananī – O! Parāśakti; mahatīṁ tāṁ ca samayām – the great one, known as Samaya; yadāloke – whose looks; lokān dahati – burning of the universe; mahati krodhakālite – with great anger; dayārdrā yā dṛṣṭiḥ - Your compassionate glance; śiśiram upacāraṁ racayati – rendering cooling service.
“O! Parāśakti! I deeply adore Śiva, who causes the fire of annihilation in Your svātiṣṭhāna chakra. I adore You, the great one as Samaya. When His glance burns the universe, Your glance, full of compassiona renders chilliness, as treatment.”
The important point that is underlined in this verse is the inseparbleness of Śiva and Śakti. Śaṁkarācārya does not worship Her alone. He visualises both of them together in different places and in different forms. In this verse, when he looks at Śiva, who appears to him as fire that is capable of annihilating the universe. Śrī Rudram (stanza 2) says that Śiva is kālāgnirudrā, the fire of Śiva that is capable of destroying the universe. He is also known as tripurāntakāya (who has burnt three worlds), trikāgni-kālāya (sustainer of the three types of fires). Beyond all this, He is Prakāśa, the Supreme Light. Hence, it is always said that He can be attained only through Śakti, who facilitates the attainment. She does this by cooling His intent fiery nature. When a sun that is capable of offering light only to this galaxy is so hot, nothing needs to be said about Śiva’s fire, that is capable of annihilating the entire universe, not Milky Way (our solar system) alone.
The verse visualizes Śiva and Śakti in the svātiṣṭhāna chakra, the chakra known for water element. This chakra is also known as sex chakra, where sexural desires are controlled. Though this chakra is said to be water element, the previous chakra maṇipūraka (navel chakra) represents fire element. The fiery effect of maṇipūraka chakra (discussed in the next verse) is still felt in svātiṣṭhāna chakra, which goes to prove the power of His heat. The fire in svātiṣṭhāna chakra is also known as kāmāgni, which kindlles the fire of lust. Meditating on this chakra controls sexual desires. Śaṁkarācārya sees (he does not visualize, but he sees them in forms; this is possible only if the contemplation is of the highest order. Śri Rāmakriṣṇa Pramahaṁsa saw Kālī several times and also shown Her to Vivekānanda. Dharma śāstra-s define the limitations of sexual life and tresspassing these limits could triger spiritual doomsday. Proper mediation on svātiṣṭhāna chakra also gives rise to spiritual knowledege that is capable of destroying bodily needs to needs of the mind, spiritual knowledge. Unless the worldly desires are dispensed with, spiritual knowledge can be complete.
Worshipping Her subtlest form kuṇḍalinī is known as samaya worship and She is adored in this worship as Samaya. Samaya means coming together, union, etc. Lalitā Sahasranāma 98 samayācārā-tatparā refers to this kind of worship. This is internal worship, where She is awakened from mūlādhāra chakra and taken to sahasrāra to conjoin with Śiva. This (kuṇḍalinī meditation) is the best form of worship to have the Grace of both Śiva and Śakti.