कवीनां सन्दर्भस्तबकमकरन्दैकरसिकं
कटाक्षव्याक्षेपभ्रमरकलभौ कर्णयुगलम्।
अमुञ्चन्तौ दृष्ट्वा तव नवरसास्वादतरलौ
असूयासंसर्गादलिकनयनं किंचिदरुणम्॥

kavīnāṁ sandarbhastabakamakarandaikarasikaṁ
kaṭākṣavyākṣepabhramarakalabhau karṇayugalam |
amuñcantau dṛṣṭvā tava navarasāsvādataralau
asūyāsaṁsargādalikanayanaṁ kiṁcidaruṇam ||

kavīnāṁ - poets; sandarbha stabaka makarandaika rasikaṁ - consuming honey dripping from bunch of flowers; kaṭākṣa vyākṣepa bhramara kalabhau – appearing like two baby bees due to Your side glance; karṇayugalam – Your pair of ears; amuñcantau – without getting detached; dṛṣṭvā tava – Your looks; navarasa asvāda taralau – enjoying nine types of expressive emotions; asūyā saṁsargād alika nayanaṁ -Your third eye out of jealousy; kiṁcit aruṇam – slightly becoming red.

“Your pair of eyes, during Your side glance extend up to Your ears appear like baby bees, as if they are consuming honey (honey is compared to the compositions of poets) dripping from the bunch of flowers, representing nine types of expressive emotions (normally expressed by a dancer during performance). On observing the proximity of Your eyes to this situation, Your third eye turns red due to jealousy.”

There are several verses in praise of Her eyes, as She showers Her Grace only through Her eyes. Her mere side glance is capable of conferring Grace, which is an important milestone in the path of devotion.

This verse talks about the beauty of Her eyes. In the previous verse, Her eyes are compared to blue water lilies and this verse reconfirms the elongated shape of Her eyes reaching up to Her ears. When She makes a side glance, Her dark eye balls appear like baby bees. Great hymns are composed in Her praise like Lalitā Sahasranāma, Soundarya laharī, Mūkapañcaśatī (mūka means dumb), etc. Many of these great poetic Scriptures describe more about Her eyes and feet, through which She offers Her Grace. That is why many devotees pray to Her, “please be compassionate to me, open Your eyes and look at me.” Such great poets are able to visualize Her by highest level of contemplation and based upon their experience, they give these narrations.

Her third eye (ājjñā cakra) becomes jealous of Her two normal eyes, as it is not able to be present by the side of Her ears like Her normal eyes and because its position, it is not able to taste the nectar flowing from poetic compositions made in Her praise. Because of jealousy, Her third eyes turns red. This is in sharp contrast to the third eye of Śiva, when turns red is capable of annihilating the universe. When Śiva opens His third eye, it emits Kālāgni, the fire that is capable of annihilating the universe, as mentioned in Śrī Rudram. In accordance with Her compassionate nature, Her third eye is not described as fierce. It is just like Her other two eyes. Śiva’s third eye always remains closed and Her third eye always remains open as it always emits Grace.

The most interesting aspect of this verse is the visualization of Śaṁkarācārya regarding the flow of nectar from the compositions of great poets. It is not the composition of words alone that secrete the nectar. The main reason for the secretion of nectar from these poetic compositions is that the authors have put in their hearts and souls into their compositions. When these types of verses are rendered, at the time of rendition, it activates throat chakra and above resulting in the flow of ambrosia from sahasrāra towards throat chakra. This is taken as an example to describe how sweet these hymns are.

During normal meditation, when one is able to contemplate Her effectively, ambrosia will be secreted from sahasrāra, without even practicing kuṇḍalinī meditation and without any efforts on the part of an aspirant. During the highest stage of devotion, devotion gives way to love for Her. When this love becomes intent, two secretions happen, one internally and one externally. Internal secretion is from the skull that drips into throat area. This is described in Lalitā Sahasranāma 106 Sudhāsārabhi-varṣiṇī. External secretion is from the eyes in the form of tears. These two symptoms can be used to self-evaluate one’s level of devotion.

{Further reading: Lalitā Sahasranāma 106 is explained thus: There is one soma chakra in the middle of sahasrāra.  When Kuṇḍalinī reaches this cakra, out of the heat generated by Her presence, the ambrosia which is stored there gets melted and drips through the throat and enters the entire nervous system. Soma cakra is discussed in nāma 240. Tantric interpretation of this ambrosia differs from this interpretation. Saundarya Laharī (verse 10) says, “You drench the nādi-s (nerves) in the body with the flood of nectar gushing through Your feet.”

The followers of samayācāra, (worshipping Her through the cakra-s of Kuṇḍalinī, beginning from mūlādhāra is called samayācāra. Please refer nāma 98) both the planet moon and cit-candra-mandalā (nāma 240) (cit means foundational consciousness) at sahasrāra represent Śrī Cakra as both have similar qualities. Both shed nectar.  Her lotus feet deemed to shine in the moon region of Śrī Cakra.  Moon is the master of all medicinal herbs that are said to ooze divine water known as nectar.}