The Saundarya Lahari (Sanskrit: सौन्दर्यलहरी) meaning "The waves of Beauty" is a famous literary work in Sanskrit written by sage Adi Shankara. Some believe the first part "Ananda Lahari" was etched on mount Meru by Ganesha himself (or by Pushpadanta). Sage Gaudapada, the teacher of Shankar's teacher Govinda Bhagavadpada, memorized the writings of Pushpadanta which was carried down to Adi Shankara. Its hundred and three shlokas (verses) praise the beauty, grace and munificence of Goddess Tripura Sundari as Goddess Parvati.

What is Soundarya Lahari? Why is it important in Shridevi’s worship?

Soundarya Lahari is a powerful divine prayer(stotra) partly revealed and partly composed by Great Universal Master Shri Shankara Bhagavatpadah to express the devotion and praise the beauty of Devi Mahatripura Sundari. This stotra is a devotional hymn loaded with beautiful literary ornaments(alankaras). It has more than thirty two commentaries on it by famous spiritual Masters. That alone says it all about its extraordinary significance!

Each shloka (verse) is an extremely powerful mantra and has deeper tantric meanings and effects. Every shloka has its own yantra(mystical diagram) and specific method of chanting along with offerings to please Tripura Sundari Devi to achieve a definite goal as described in our Scriptures.

Soundarya Lahari has one hundred shlokas in total. First 41 shlokas are together called Ananda Lahari(Wave of Bliss). They deal with Srividya's way of worship that includes construction of Srichakra diagram, Kundalini Yoga and mantras(including a powerful fifteen syllable mantra of Sri Lalita Mahatripura Sundari called panchadasakshari mantra). This is why this hymn is of paramount importance in the worship of Shri Lalita form of Shridevi.

The next 59 shlokas(viz. Shlokas 42-100) form the second part called Soundarya Lahari. This section describes the beauty of Shridevi from head to toe in finer details, exhausting almost all literary ornamentation(alankaras) in Sanskrit Language! In practice, however, the entire hymn of 100 slokas is referred to as Soundarya Lahari(Wave of Beauty).

History

It is once said that Adi Shankara visited Kailash to worship Shiva and Parvati. There, the Lord gave him a manuscript containing 100 verses which described the many facets of the Goddess, as a gift to him. While Shankara was returning after visiting Kailash, Nandi stopped him on the way. He snatched the manuscript from him, tore it into two, took one part and gave the other to Shankara. Shankara, desolate, ran to Shiva and narrated the incident to him. Shiva, smiling, commanded him to retain the 41 verses with him as the initial part of the 100 verses and then, write an extra 59 verses in praise of the Goddess himself. Thus, verses 1–41 are the original work of Lord Shiva, shedding great light on the ancient rituals of Tantra, Yantra and various powerful Mantra. Verses 1–41 describe the mystical experience of the union of Shiva and Shakti and related phenomena. In fact, it opens with the assertion that Only when Shiva is united with Shakti does he have the power to create.

The remaining verses, that is, 42–100 are composed by Adi Shankara himself, which mainly focuses on the appearance of the Goddess. All the 100 verses are collectively known as 'Soundarya Lahari'. The Soundarya Lahari is not only a poem. It is a tantra textbook, giving instructions on Puja and offerings, many yantra, almost one to each shloka; describing the tantra technique of performing devotion connected to each specific shloka; and details the results ensuing therefrom. There are many interpretations and commentaries but best of these are arguably those that provide word-to-word translations, as also the yantra, the devotion to be performed and the results of the devotion.

Verses 42–100 are more straightforward; they describe the physical beauty of the Goddess and are sometimes referred to as the Soundarya Lahari itself.

Many scholars, however, refer to the entire text with one name, namely, Soundarya Lahari.

First 41 verses cover the detailed account of internal worship of the Mother. It consists of systematic exposition of the concept of kundalini, Sri Chakra, mantra (verses 32, 33). This depicts the Supreme Reality as non-dual but with a distinction between Shiva and Shakti, the power holder and Power, Being and Will. The Power, that is, the Mother or Maha Tripura Sundari, becomes the dominant factor and the power holder or Shiva becomes a substratum. The first verse itself clearly describes this idea. "United with Shakti, Shiva is endowed with power to create; or otherwise, he is incapable of even a movement." The same idea is brought out in verse 24, "Brahma creates the universe, Vishnu sustains, Rudra destroys, and Maheshwar absorbs everything and assimilates into Sadashiva. On receiving mandate from thy creeper-like brows, Sadasiva restores everything into activity as in the previous cycle." Such prominence of the Mother can be seen in verses 34 and 35 also.