Book Title: World of Philosophy
Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan
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भवन्त्यस्य त्रस्यद्वनहरिणशालीननयनाः
सहोर्वश्या वश्या: कति कति न गीर्वाणगणिकाः ॥ १८ ॥ The meditation of Her Hrim Bīja containing the syllables Ha and Ra, i.e. Her form with Siva, forming Her half part of the body, i.e. Her form as Sivārdhāngini is narrated in two different verses. By meditating on Her form, from the limbs of which are spreading rays of nectar like an image of Moonstone, oozing out coolness, One soothes the person, tormented with fever, like the Garuda- eagle pacifiying the pride of serpents. मुखं बिन्दुं कृत्वा कुचयुगमधस्तस्य तदधो
हराधं ध्यायेद्यो हरमहिषि ते मन्मथकलाम् । स सद्यः संक्षोभं नयति वनिताा इत्यतिलघु
त्रिलोकीमप्याशु भ्रमयति रवीन्दुस्तनयुगाम् ॥ १९ ॥ The Poetic Description :
The students of the poetics know the three kinds of divisions of poetry in Uttama, Madhyama and Adhama as described by Mammata. The kāvya which is full of Vyangyartha or Dhvani is considered to be Uttoma kāvya. From this point of view, each verse of the Saundaryalahari contains Vyangyārtha or dhvani in great amount than its Vācyārtha. The commentators have taken great pains in explaining the Vastudhvani or Alankāradhvani found in each verse, commented upon by them. Each verse has one or more alankāras -samsrsti or sankara of them, though Upamā, Utprekṣā, Rūpaka, Atisayokti and Vyatireka are in great abundance. While commentating on the verse Nisarga etc., the commentator Laksmīdhara remarks - The great poet is expert in using some such words, which are delighting to the interested and are result of the study and the training received by the great poets. Madhyasyetyevamādiprayogah sahrdayāhlādakārino mahākaviśiksābhyāsa - samāsāditah etādrśaprayoganipunaḥ mahākavirityucyate.
Some erotic verses of the text are at times criticized by the commentators. With the grace of the side-glance of the Goddess, even to the old person with his limbs not capable of sexual dalliance, hundreds of Young ladies with their garments etc. slipped off from their breasts and body chase him. It may be suggested that even the old becomes powerful due the grace of the Goddess.
The mention of chin, as being lifted upwards repeatedly by Siva, impatient to kiss Her lower lip is mentioned. This is not proper like description of dalliance of the parents. Moreover, Sankarācārya himself is traditionally considered to be the incarnation of Sankara/Siva itself.
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