तनुच्छायाभिस्ते तरुणतरणिश्रीसरणिभिः
दिवं सर्वासुर्वीमरुणिमनिमग्नां स्मरति यः।
भवन्त्यस्य त्रस्यद्वनहरिणशालीननयनाः
सहोर्वश्या वश्याः कति कति न गीर्वाणगणिकाः॥
tanucchāyābhiste taruṇataraṇiśrīsaraṇibhiḥ
divaṁ sarvāsurvīmaruṇimanimagnāṁ smarati yaḥ |
bhavantyasya trasyadvanahariṇaśālīnanayanāḥ
sahorvaśyā vaśyāḥ kati kati na gīrvāṇagaṇikāḥ ||
tanu cchāyābhiste – the radiance of the body appearing as shade; taruṇa taraṇi śrī saraṇibhiḥ - radiant red appearing like the sun at dawn; divaṁ sarvam urvīm aruṇimani magnāṁ - the sky and the earth engulfed in the radiating red; smarati yaḥ - the one who contemplates; bhavantyasya – he who exists; trasyad vana hari ṇa śālīna nayanāḥ - the frightened eyes of young wild deers; sahorvaśyā – celestial damsels like Ūrvaśī; vaśyāḥ - become attracted to; kati kati – how many; na – negation; gīrvāṇa gaṇikāḥ - heavenly damsels.
“Celestial beauties like Ūrvaśī, whose eyes appear like the frightened eyes of young deers in the forest, get attracted to the one who contemplates that the sky and the earth are completely submerged in Your red radiant lustrous bodily form, appearing like the sun at the dawn.”
The message conveyed through this verse is that the one who meditates on Her form as deep red, attains immense energy and he attracts everyone in the world. His meditation on Her with deep red complexion gives the meditator youthful and attractive form that is capable of influencing everyone’s mind towards him. When one is showered with divine energy, which can happen purely out of Her Grace, he becomes vibrant with the power of divine energy endowed on him, which attracts everyone towards him. This is Her play to make spiritual novices pursue the spiritual path that ultimately leads to liberation. He uses these meditators as Gurus and season these novices. Her red form not only refers to Her compassion but also indicates Her subtlest kuṇḍalinī form. Kuṇḍalinī rests at the mūlādhāra chakra as deep red in colour. This is the reason for contemplating mūlādhāra chakra as deep red.
On the grosser side, there are two conveyances in this verse. The one who meditates on Her in deep red form gets vibrating energy called tejas (glow of human body). This tejas is capable of attracting even the most beautiful celestial beauties like Ūrvaśī, Ramba and others. These celestial damsels, though are attracted towards him, their inner fear of going anywhere near him is expressed through their fearful eyes. Their fearful eyes are compared to the fearful eyes of young deers in the forest who are always scared of any movements of predaceous animals around them. Such fear is reflected in the eyes of these celestial damsels. Though they are passionate, they are scared of going anywhere near him. On one side, their concupiscence and on the other side their fear, both is reflected through their eyes and as a result of which, their eyes appear like the eyes of young deers in the forest. Eyes of deers will always be looking for something and during this time, their eyes appear very wide.
Subtly, this verse is said to convey kāmakalā bīja (īṁ ईं) that is being described in the next verse. It is also said that this verse refers to the second kūṭā known as kāmarāja kūṭā. This kūṭā refers to the portion between Her neck and hip; hence kāmarāja kūṭā is also known as madhya kūṭā or the middle group. This is being discussed in the next verse.
September 13, 2014 02:52 PM
This comment has been removed by the author.
January 04, 2017 10:52 AM
Ok, so according to this verse, meditating on Devi's red form enhances one's physical beauty to where even supernatural females are attracted to him. Also, in verse 16, it says meditating on Devi's red form also gifts one with poetic skill. Does this mean Devi's red form (of compassion) is sort of like Devi's WISH FULFILLING form or something? If one wants enhanced beauty, or poetic skill, or knowledge, is it her RED FORM specifically that symbolizes her wish fulfilling powers?
January 04, 2017 11:03 AM
You are right. That is why, Lalita Sahasranama repetedly adores Her in rex complexion.
January 13, 2017 03:37 AM
You say this verse convey's the "im" bija. Isn't the "im" bija the bija of saraswati? Doesn't the "im" bija represent wisdom, knowledge and higher intelligence? If that's the case, does verse #18 have anything to do with Saraswati?
February 06, 2017 09:51 PM
Why is her RED color considered the wish-fulfilling color? What does the color red have to do with granting desires?
January 13, 2017 10:53 AM
Sarasvati bija is ऐं aiṁ. This is different from ईं īṁ, which is known as kāmakalā., which is explained in Lalita Sahasranama 322.
February 06, 2017 10:00 PM
Red means compassion. SHE is an emobodiment of compassion and hence, She is always depicted in red, in Lalita Sahasranama dhyana verses too.
February 26, 2017 10:43 AM
Does this verse suggest the mere CHANTING of this verse doesn't produce the desired effect (the attractive form), the verse is saying the contemplation of her red form is what gives the effect. I think the same goes for Verse 19, it's not the chanting of the sloka that produces results like most of the Soundarya Lahari, the verse is saying meditating on a particular form of Devi IS what generates the results of the sloka. Is this right?
February 26, 2017 10:48 AM
This verse says that if we are able to contemplate Her and meditate on Her, we attain Divine Grace, which is reflected in one's physical body, particularly his face. Remember the old saying "face is the index of mind". When we meditate on Her with sincerity and devotion, due to the descent of Her energy, face begins to glow and this attracts many people towards the one who practices so.
May 12, 2017 10:43 PM
I found this quote online about the Soundarya Lahari: "The concept of ‘intense’ devotion does not care for the language used, or for the manner of worship. It is the intensity of devotion and depth of feeling that matter. But getting that intensity and depth is the most difficult thing. That is exactly what eludes us. Now that is where the beauty of such blessed poetry like ‘Soundaryalahari’ excels. Whether you understand it or not, whether you pronounce the words correctly or not, the very attempt itself of reciting it produces in you the needed bhakti! This is the word-power of the words of such blessed poetry. The vibrations of the words give us all the material and spiritual success. We have only to keep the objective of bhakti steadfast in our minds. Everything else just follows." Would you agree with this?
May 13, 2017 10:06 AM
There is no doubt that Bhakti is very important. But this does not mean that we can pronounce wrongly. If we are not able to pronounce properly, then we can visualize concerned Deity and chant Its name alone.
April 29, 2021 06:01 AM
I have a question. In order to derive benefits of some of these slokas, does one have to chant the sloka itself or do the meditation as described in the actual sloka? For example, in this 18th sloka, it describes meditation on the red form of Lalita, and the redness saturating the skies/universe/earth, etc. And meditation on this crimson hue, gains benefits. So, for example, if one wanted to gain benefits of this particular sloka, does one have to chant the actual sloka, or do the meditation on her red form as Shankara actually describes? Or both? Thank you
April 29, 2021 12:38 PM
It is better to read and chant the mantra and understand its meaning. Later on, if meditated on the meaning of the sloka, it will give immense benefit.