Soundaryalahari – Stanzas 41-53

This is in continuation to my previous post of my study of Part 1 (stanzas 01 to 41), known as Anandalahari.

41 Tavaadhaare moole saha samayayaa laasyaparayaa

Navaatmaanam manye navarasa mahaa taandava natam

Ubhaabhyaa metabhyaamudaya vidhi muddhisya dayayaa

Sanaadhaabyaam jajne janaka jananeemat jagathidam.

Oh Devi, in your moolaadhara chakra, I bow to the thou and Shiva in his form of Anandabhairava, who dances in the Laasya style with you. In this way, they remembered the universe that was destroyed in the Mahapralaya and decided to start the Creation of universe again.
[The first part of Soundaryalahari, called Anandalahari ends here. As per some this is the portion of SoundaryaLahari that Aadishankara had read and memorized during his visit to Kailasa, while the remaining has been taught to him by Devi herself, after Nandi had wiped off the rest!]

42 Gathair maanikyatvam gagana-manibhih-saandraghatitam

Kiritam te haimam himagiri suthe kirtayati yah;

Sa nideyascchaayaa-chchurana-sabalam chandra-akalam

Dhanuh saunasiram kimiti na nibadhnaati dhishanaam.

Oh, daughter of Himagiri, the one who could describe your crown made out of the Rubis which are the 12 aadityas, could also describe the crescent of moon in the light of that crown as a beautifu rainbow. There is no surprise in the mental ability of such a poet!

43 Dhunotu dhvaantam nastulitadalitendeevara vanam

Ghana snigdha slakshnam chikura nikurumbham tava shive;

Yadeeyam saurabhyam sahajamupalabdhum sumanaso

Vasantyasmin manye vala madhana vaati vitapinam.

This is a description of the beauty of Devi’s hair.
Oh, Shiva’s consort, please let your hair, which resembles a forest of dark indeevara flowers, thick, smooth and soft, remove the darkness (of ignorance) of our mind. Even the flowers of Indra’s garden come and hide within your hair, to get some genuine fragrance.

44 Tanotu kshemam nas tava vadana saundarya laharee

Pareevaaha srotah saraniriva seemanta saranih

Vahantee sinduram prabala kabaree bhaara timira-

Dvishaam vrindair bandee kritamiva naveenaarka kiranam

Oh Devi, the beauty of your face, which finds similarity to the beauty of a full-flowing river, in the middle of the dark hair that surrounds it from both sides, the tiny red vermillion mark of your forehead also resembles the beautiful rising son amidst two dark enemy ranks that makes your beautiful hair. And let the same vermillion mark provide us good luck.

45 Araalaih swaabhavyaadalikalabha-sasribhiralakaih

Paritham the vaktram parihasati panakheruha-ruchim;

Dara-smere yasmin dasana-ruchi-kinjalka-ruchire

Sugandhau maadhyanti Smara-dahana-chakshur-madhu-lihah.

Oh Devi, thy face, surrounded by black curly hairlocks, mocks the beauty of lotus flowers with its partially open mouth, with the white teeth that resembles the inner petals of Lotus, attracts Lord Shiva’s eyes, like bees!

46 Lalaatam lavanya-dyuti-vimalamaabhati tava yath

Dvitiyam tanmanye makuta-ghatitam chandra-sakalam;

Viparyaasa-nyaasad ubhayam api sambhuya cha mitah

Sudhaalepa-syutih parinamati raakaa-himakarah.

Oh Devi, thy brows, which shines from the purity of thy beauty, looks like a second moon-crescent of thy crown; and if one turns one of them over, they would join to form a full moon, which delivers the light of nectar to the universe!

47 Bhruvau bhugne kinchit bhuvana-bhaya-bhanga-vyasanini

Tvadiye nethraabhyam madhukara-ruchibhyaam dhrita-gunam;

Dhanur manye savye’tara-kara-grihitam ratipateh

Prakoshthe mushtau cha sthagayati nigudhaantaram ume

Oh Uma, thou art always focused on removing all fears of all living beings, thy eye-brows are bent like the bow, with the chord string made of honey bees, and thy nose that resembles a hand that pulls the chord in the middle of the bow; I feel it is indeed the bow of Kamadeva! [Kamadeva, though without body is well-known for his bow of flowers with chord made up of honey bees, is well known, and described earlier]

48 Aha: sute savyam tava nayanam arkaatmakatayaa

Triyaamam vaamam te srujati rajaneenayakatayaa;

Tritiyaa te drishtir dara-dalita-hemaambuja-ruchih

Samadhatte sandhyaam divasa-nisayor antara-charim

Oh Devi, your right eye, which is indeed the Sun creates the day, just as your left eye, which is the Moon creates the night. The third eye, which only remains partly open creates the twilight periods, between the day and night.

49 Vishaala kalyaani sphuta-ruchir ayodhyaa kuvalayaih

Kripaa-dhaaraadhaara kimapi madhuraabhogavatika;

Avanteedrishtiste bahu-nagara-vistaara-vijayaa

Dhruvam tattan-naama-vyavaharana-yogyaa vijayate

Oh Devi, your view field is very wide (Vishaala), is clear and beautiful, and so causes good luck (Kalyaani), which even the Kuvalaya flowers cannot compete (Ayodhyaa), the basis for the flowing benevolence (Dhaara), exceedingly sweet (Madhuraa), well elongated (Bhogavati), protecting (Avanti), and always victorious (Vjayaa). Thou also are victorious over all the above eight cities and is known also be these names.
[Devi’s view field is known by these eight forms, Vishaala, Kalyaani, etc., and all these famous eight cities got their names from her association]

50 Kavinam sandharbha-sthabaka-makarandh’aika-rasikam

Kataksha-vyakshepa-bhramara-kalabhau-karna-yugalam;

Amunchantau drshtva tava nava-ras’asvada tharalau-

Asuya-samsargadhalika-nayanam kinchid arunam.

Oh Devi, thou are always keen to listen to the poet’s description, as if they are bouquets of fragrant flowers, and your ears, honey bees; and your eyes enjoying their performances, and seeing their merriments, thy third eye has already turned red of envy

51 Shive sringaaraardra tad-itarajane krutsana-paraa

Saroshaa Gangaayam Girisa-charite’vismayavathi;

Haraahibhyo bheeta sarasiruha-saubhaagya-janani

Sakheeshu smeraa te mayi janani dristih sakarunaa.

Oh mother of universe, you always view Shiva with compassion, other men with contempt, angry with Ganga (for being Shiva’s second wife), amazed with the acts of Gireesha (Shiva), a bit scared of the serpents that adorn Shiva’s neck, provide beauty even to lotuses, happy with your friends, and compassionate to me.
[This also describes Devi’s eight forms, which are each one of the Nine attitudes (navarasa), except peacefulness (Shaanta)]

52 Gathe karnaabhyarnam garuta iva pakshmaani dadhati.
Puraam bhetthus chitta-prashama-rasa-vidraavana-phale;
Ime netre gotraadhara-pati-kulottamsa-kalike
Tavaakarnaakrishta-smara-shara-vilasam kalayathah.

Oh Devi, your eyes are so much elongated as they touch the ears, and like every arrow, with their fins of feathers to stabilize them, they too have eyelashes; thus thy eyes are capable to cause in Shiva’s peaceful mind the ripples of extreme love, as if these arrows of Kamadeva (eyes) are pulled way back to the ears.

53 Vibhakta-traivarnyam vyatikarita-lilaanjanatayaa
Vibhaati tvan-netra-tritayam idameesaana-dayite;
Punah strashtum devaan Druhina-Hari-Rudraan uparataan
Rajah satvam bibhrat tama iti gunaanaam trayam iva.

Your three eyes, which are brilliant with colors white Red and Black, representing Satva, Raja and Tama properties, to cause rebirth of the Brahma, Vishnu and Mahadeva, who also also got dissolved in the grand deluge. This also hints to the fact that even while the entire universe is destroyed, the Devi still remains

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Soundaryalahari part 1 Anandalahari (41 stanzas)

01 Shivah shaktya yukto yadi bhavati shaktah prabhavitum

Na chedevam devo na khalu kusalah spanditumapi;

Atas tvam aaraadhyaam Hari-Hara-Virinchadibhir api

Pranamtum stotum vaa kathamakrita-punyah prabhavati

This shloka briefly points to the Advaita Philosophy of Hinduism. The primordial form of Matter or Energy (Shakti), which always existed in the realm of a proto-universe, even before the Big Bang happened. Besides, there was also the primordial intelligence of this proto-universe (Shivam), without which the Universe could not be created.
Almost all religious faiths accept that there is a creator, (I agree, there are Atheists, even in Hinduism, who do not consider this supreme form of intelligence as necessary for the start of creation of Universe, which they simply attach to being only accidental), and while this is the core principle explained here, it also points to the existence of pure form of Energy, without which the supreme primordial intelligence could not function. Atheists among Hindus do not consider this as “Creator”, nor the form of energy that existed before the Big Bang as that form of energy was contained in the proto-universe, where it cannot manifest itself, as it does in the Universe. But that would need creation of such large mass of energy from nowhere.
However, the union of the supreme intelligence (Shivam) with Energy, marked the start of creation. The author feels that this fact, known to the greatest exponents of the beginning of the Universe, namely Vishnu, Brahma and Shiva, is rarely perceivable by ordinary mortals. The union of the principles of Shivam with Shakti, caused the formation of the universe as we observe it now, as well as all subordinate forms of intelligence.
The formation of universe was the transformation of the purest form of energy into mass and most probably a huge ball of mass was formed which bursted (Big Bang, which occurred ~12 Billion years ago). It is pertinent to know how long the huge ball of matter, formed as a result of the union of the primordial intelligence with the primordial energy, but perhaps nobody is likely to know, as even time was not formed until the next event of Big Bang. Time began only at the time of Big Bang, and before that, while the proto-universe had energy or mass in some form, time didn’t exist.
After universe started expanding, into many galaxies, cluster of stars, stars, some of which also had planets around them, and also satellites to planets. I also feel that almost the same time, Black Holes are also formed, which, by its own gravity, pulls planets, stars and galaxies into itself, initially conserving mass and angular momentum, but ultimately converting everything it sucked into itself, to pure energy, which is probably recycled into some other proto-universe in the making, thus forming a continuous process. Time also tends to stop at this moment within the Black-Hole. Probably nobody would know when the energy content of these proto-universe would become enough for the primordial intelligence to start another cycle of creation!.
Where does the huge whirlpool that the Black Hole present itself take the energy content of the huge masses it sucked in? It is an interesting observation, but probably we might not know for certain. To know this, we should be able to travel faster than light, so as to go both forward and backward in time. Vishnu, and Shiva have both learned this technique, one has earned a name Kaalanemi and the other Kaalakaalan. (Besides, there are also some Asuras who have learned this technique, as per Purana). Knowledge of stopping time would also enable them to travel beyond the frontiers of universe.
Once we transcend time, we could go even beyond the 12 Billion year’s boundary where light has reached at the present time. It is beyond this part of the proto-universe that the energy content of the matter, that the Black Holes have sucked in has probably gone.
Now that within the known universe, we know that several galaxies (like our own Milky Way), stars (like our Sun), planets such as our own Earth among millions of other celestial objects. Even inside these objects, creation, maintenance and destruction cycles happen, as though directed by an intelligence.
The shloka doesn’t stop with the creation of universe! In a scale, perhaps a 1000 orders of magnitudes smaller, we have the state inside the atoms. The tightly packed nucleus, consisting of heavy particles such as protons, neutrons, and mesons, as well as smaller particles, the nucleus is a hugely concentrated mass, around which the electrons circle around in the empty space around. Perhaps at every scales of magnitude, you could find a similar system.

02 Taniyaamsam paamsum tava charana-pankeruha-bhavam

Virincih sanchinvan virachayati lokan avikalam;

Vahaty evam Shaurih katham api sahasrena shirasaam

Harah samkshudyainam bhajati bhasitoddhulana-vidhim.

After the creation of universe, which consists of many galaxies, stars, planets, and other celestial bodies, it is the turn of Lord Brahma to start creation of all lokas. Gayatri manthra describes only three of the lokas, Bhu (Earth wehere we live), Bhuvas (netherworld) and Swa (where higher beings live), other puranas describe many more. Most of the scriptures talk about 14 lokas at least, the higher lokas than Bhuloka, the Bhuvas, Svar, Mahas, Janas, Tapas, and Satya, as well as the lower ones, Atala, Vitala, Sutala, Rasaataala, Talatala, Mahaatala, Paatala. This stanza describes the fact that Lord Brahma created all these lokas and many more out of tiny specs of dust from the feet of Shakthi, which after the union with consciousness, has become very powerful. At the same time, Lord Vishnu takes care of the well-being of these lokas and their inhabitants, while Lord Hara their elimination and recycling. Some of these lokas are also the abode of Brahma (Satyaloka), Sutala (Mahabali, with Lord Vishnu as his protector) and so on.

03 Avidyaanaam antas-timira-mihira-dweeppa-nagari

Jadaanaam chaitanya-stabaka-makaranda-sruti jhari

Daridraanaam chinta-mani-gunanika janma-jaladhau

Nimagdaanaam damshtra mura-ripu-varaahasya bhavati.

This stanza talks about what the needs of individuals, in certain conditions are, and the way in which the Shakti provides relief to these conditions. For example, those who suffer from illiteracy or lack of consciousness (light) benefited by the bright sun, for those who have no spirits (dead bodies) the vibrancy of the bouquet of flowers (with nectar or the elixir of life), for those who lack wealth the Chitamani jewels, and for those who are drowned in worldly affairs, the teeth of Varahaavatara that lifts him up to consciousness. I have no more comments on this.

04 Tvad anyah paanibhyaam abhaya-varado daivataganah

Tvaam eka naivasi prakatita-varaabhityabhinaya;

Bhayaat traatum daatum phalam api cha vaancha samadhikam

Saranye lokaanaam tava hi charanaaveva nipunau.

Here the motherly affection of Shakti towards all her creations is described. While all other Gods provide for by their hands, the Mahashakti provides for those who have a glance at her feet, exactly what they need. No more comments.

05 Haris tvaam aradhya pranata-jana-saubhagya-jananim

Puraa naari bhutva Pura-ripum api ksobham anayat;

Smaropi tvaam natva rati-nayana-lehyena vapusha

Muninam apyantah prabhavati hi mohaya mahatam.

Out of all the learned ones, Hari and Kamadeva are the two, who have mastered the art of worshiping Shakti. Hari, by the grace of his worship of shakti, had attained the ability to become Mohini and deceive the daanav of nectar after the same was restored from the churning of the ocean of milk. And Mohini was so perfect that even it created ripples of wish in the minds of Shiva. And Kamadeva, as a result of the boons he received from Shakti, is able to move the minds of even maharishi.

06 Dhanuh paushpam maurvi madhu-kara-mayi pancha visikhaa

Vasantaha saamanto Malaya-marut ayodhana-rathah;

Tathaa’py ekah sarvam himagiri-suthe kaam api kripaam

Apaangat te labdhva jagadidam Anango vijayate.

This stanza again emphasiszes the ability of Kaamadeva, who could even cause a ripple in the minds of Lord Shiva, who by his anger burnt him to ashes; howwver, this one warrior of minds with no body, with a bow of flowers, the cord of bow made of a number of honey-bees, five flowers in the form of arrows, a friend in battle Vasanta Rithu, Cool breeze his war chariot. Even with these impossible objects, Kamadeva who has been blessed by Shakti, is able to conquer the entire world.

07 Kvanat-kanchi-daama kari-kalabha-kumbha-stana-nataa

Pariksheenaa madhye parinata-sarachandra-vadana;

Dhanur baanan paasam srinim api dadhaana karatalaii

Purastad astam noh Pura-mathitur aho-purushika.

I certainly loved the expression Puramathituraaho-purushika “Pride of the destroyer of Pura”, which the author has used here. Indeed she was always his pride.

08 Sudha-sindhor madhye sura-vitapi-vaati parivrte

Mani-dweepe nipo’pavana-vathi chintamani-grhe;

Shivaakare manche Parama-Shiva-paryanka-nilayaam

Bhajanti tvam dhanyah katichana chid-ananda-laharim.

I am yet to master the inner meaning of this stanza.

09 Mahim muladhare kamapi manipure huthavaham

Sthitham svadhistane hridi marutamakasam upari;

Mano’pi bhruu-madhye sakalamapi bhittva kula-patham

Sahasrare padme saha rahasi patyaa viharase.

This stanza of Soundaryalahari describes this the evolution of intellect in humans. The lowermost point, Mooladharam and Manipoorakam hosts the instincts of eating to grow and procreation, when the intelligence is at that level we are just animals (there might be some men too in this class, unfortunately). When the third point Swadhishtanam (fire) awakes he would have some instincts of making a home or living in family or even within a community, typical of lowest grade of humans (Shudra). When the next point of Hrudayam (wind) wakes, he would have Power, Courage and Skills to make things, fight and beginning of learning (Vaishya and Kshatriya). The next point is the neck (abode of Aakaasham, or the abode of sound) he would start reading and understanding more (veda-adhyayana) and having completed, can be considered Brahmana. When the skills are perfected the next point Ajna (abode of mind) wakes up, and he would be in a position to command and make others obey. When the awakening process continues, he could reach even the next state Sahasraram (abode of permanent happiness, bliss).
Essentially all these states can be achieved only by humans, all of whom are typically born Shudra, but attains higher skills by continued education and learning.

10 Sudhaa dhaara saaraischarana-yugalaantar vigalitaih
Prapancham sinchanti punarapi rasaamnaaya-mahasaah;
Avaapya svam bhumim bhujaga-nibham adhyusta-valayam
Svamaatmanam kritva svapishi kulakunde kuharini

From the literal meaning, it sounds like, she makes her apparition at times and from the her feet, the nectar that flows like a river, irrigates the entire universe, and after having done that, she retires into her hibernation in Mooladharam. However, the inner meaning is that even after the creation of universe, she appears to provide additional energy to it periodically and then withdraws it and vanishes.

I am not very certain, but it must be about the new matter & energy creation that happens in the universe, with no apparent reason.

11 Chaturbhih shrikantaih shivayuvatibhih panchabhirapi
Prabhinnaabhih sambhor navabhir api mula-prakrthibhih;
Chatus-chatvaarimsad vasu-dala-kalasra-trivalaya-
Trirekhaabhih saardham tava sarana-konaah parinatah

This stanza describes the residence of Shakti, and consists of four Shreekantha (Shiva) triangles, and five Shakti triangles unite to form the nine triangles which in turn becomes the entire peripheries of the Shree Chakram. This thus describes the construction of the Shree Chakram. This stanza too has a definite inner meaning, like the construction of some object for a specific purpose, but I am unable to go much beyond this now!

12 Tvadiyam saundaryam Tuhina-giri-kanye tulayitum

Kavindraah kalpante katham api Virinchi-prabhrutayah;

Yadalokautsukyaad amara-lalana yaanti manasaa

Tapobhir dushpraapam api girisa-saayujya-padavim.

The literal meaning of this is that even the most learned persons like Brahma are quite unable to describe the beauty of Shakti (the female form) or compare it with some other object. Even the immortal ladies of heavens, who wish to see her, have to do severe penance to get the mental state of Shiva (male form), as her beautiful form is visible only to Shiva.

I felt there has never been any better expression on the beauty of a female form!

13 Naram varshiyaamsam nayana virasam narmasu jadam,

Thavaa pangaaloke pathitha manudhaavanthi sathasa

Gala dweni bhandhaa kucha kalasa visthratha sichayaa

Hathath thrutyath kaanchyho vigalitha dhukoolaa yuvathaya.

I found this as one of the beautiful verses of this entire work. It suggests that a casual glance of the goddess, could make even an old, unpleasant in looks, and ignorant of pleasantries, can become the most desired favourite for hundreds of young girls, who would follow him unaware of the surroundings.

I suddenly felt jealous of the person who is blessed by the goddess!

14 Kshitau shat-panchaasad dvi-samadhika-panchaasadudake

Hutase dvaashastis chaturadhika-panchaasad anile;

Divi dvih-shadtrimsan manasi cha chatuh-sashtiriti ye

Mayukhaasteshaam athyupari tava padambuja yugam.

This stanza reveals the different numbers of nerves originating from the spinal cord and the brain, from the different centers. The nerves are depicted as Mayukha of Rays of light. For example, the lowermost node of spinal cord, the Moolaadharaa the abode of Earth, expressed by the word “Kshitau”, has 56 of them, the next, Manipooraka which is the center of Water (udaka) has 52, The next the abode of fire (huta), the Swaadhishthaana 62, the next Anaahata or Air (anila) with 54, and above that the Visuddhi which is also the abode of sky (divi) having 72 and the next Ajna, the abode of mind (manas) radiating 64 rays. Above this is the Sahasraaram which has the radiant feet of Shakti.

It would need a medical doctor to confirm if really the above points have these many nerves originating from them, of course all are part of the central nervous system, or the guidance of the human body. Indirectly it also hints about a central command system which is responsible for the good upkeep of the entire universe, at all levels of magnitudes.

15 Sarajjyotsnaa-shuddhaam sasiyuta jataajuta makutaam

Varatraasa-traana-sphatika-ghutikaa-pustaka karaam;

Sakrnna thvaa nathvaa kathamiva sathaam sannidadhate

Madhu kshira draakhsaa madhurimadhurinah phanitayah.

Here the poet describes again the beauty of Shakti. In India, six seasons are identified, with Sharad-ritu, which comes between the Rainy season (Varsha) and Pre-Winter (Hemant), is observed as the most beautiful. The Goddess is described as having Moonlight of a Sharad evening is identified as the color of her body, and having the Moon in her tuft of hair, and Varada and Abhaya postures, the garland of crystals, and the book of knowledge in her hands. Those who ever had the opportunity of worshipping her would be bestowed with a mastery of words, that would be as sweet as honey, milk, and grapes (those who worship the Goddess would become some of the most literate)

16 Kavindraanaam chetah kamalavana baalaatapa ruchim
Bhajante ye santah katichidarunaameva bhavatim;
Virinchi preyasyastarunatara sringaara laharee

Gabhiraabhi vaagbhir vidadhati sataam ranjanamami.

And for the minds of such great scholars, she would be like Sun to the group of Lotus flowers (Lotus flower usually blossoms with sun rise), and would produce literary works which would have the majestic flow of words of love (shringaara), that makes all those who read of hear them happy.

I loved the expression giving the color red to the mood Shringaara!

17 Savitribhir vaachaam sasi-mani-sila-bhanga-rucibhir

Vasinyaadyaabhistvaam saha anani samchintayati yah;

Sa karta kavyaanaam bhavati mahatam bhangi-ruchibhih

Vachobhi vaagdevi-vadana-kamalaamoda madhurai.

Oh Devi, those who worship thee, who is always accompanied by the Vaagdevatas like Vasini, who shine like the moonstone, and create beautiful words, would be bestowed with the ability to create works with powerful and sweet verses. Indirectly the reference of Vagdevatas here brings forth the beauty of the literature authored by Vasini and others (Lalita Sahasranaamam!). The eight Vagdevatas mentioned here are Vasini, Kaameshwari, Arunaa, Vimalaa, Jayinee, Modinee, Sarveshwari, and Koulini.

18 Thanuschaayabhisthe tharuna-tharuni –srisarinibhir
Divam sarvaamurveemarunimanimagnaam smarathi yah:
Bhavanthyasya thrasya-dhwana-harina shaleena nayanaa
Sahervasyaa vasyaa katikati na geervaana Ganikaa

Even those who imagine the entire worlds having been immersed completely due to the red color of rising sun as the effect of the glow of thy body, would have at his command even most of the celestial damsels like Urvashi, who are known for their beauty and to have beautiful eyes as those of deer.

This again describes what a devotee may get from worshipping her.

19 Mukham bindun kruthva kuchayugamathas thasya thadadho
Haraardham dhyaayedyo haramahishi the manmathakalaam
Sa sadya samkshobham nayathi vanithaa inyathilaghu
Thrilokimapyasu bramayathi ravindu sthana yugam.

This sloka may have some connotation of Thantrik Vidya; in fact most of the slokas of Soundaryalahari is known to have the roots of many of the Thantrik Vidya, allowing the devotees to practice them. The details of this path has to be learnt from a Guru.

The sloka tells that one who focusses his mind in the Sri Chakram, with the Bindu as representative of the face, the part below as her breasts, and still below as the private parts of a women he desires, and concentrates on the manmadhakala with her, it doesn’t need much to understand that that women would be attracted towards him; not only that, he would, very soon conquer the minds of the entire universe, which has the Sun and Moon as its breasts.

20 Kirantim angebhyah kirana-nikurumba’mrta-rasam

Hridi tvaamaadhatte hima-kara-silaamurthimiva yah;

Sa sarpaanam darpam shamayati shakuntadhipa iva

Jvara-plushtaan drshtyaa sukhayati sudhaadhaara-sirayaa.

This sloka also appears to be linked to Thantrik Vidya; probably to cure from snakebites or high fever. How to apply Thanthrik Vidya has to be learned separately.
It says that those who would worship devi, who has the ability to irrigate the worshipper through each of her organs, and such a person would be able to remove the poison of snakes, as Garuda eliminates the effect of snakes, and cures those who suffer from fever by a mere glance.

21 Tatillekhaathanvim thapana-sasi-vaisvaanara-mayim

Nishannaam shannaam apyupari kamalaanaam tava kalaam;

Mahaapadmaatavyaam mridita-mala-maayena manasaa

Mahaantah pasyanto dadhati paramaahlaada-laharim.

Oh Devi, you are bright, yet so thin as a blade of lightning, and representing Sun, Moon and Fire and having moved from Mooladhaaram to Sahasraarapadmam, where you stay in the Mahapdma Forest, you only can remove the dirt of ignorance, desires, anger, and make the worshipper transcend into a state of intoxication by happiness.

22 Bhavaani tvam daase mayi vitara drishtim sakarunaam

Iti sthotum vaanchan kadhayati Bhavaani tvam iti yah;

Tadaiva tvam tasmai disasi nija-saayujya-padavim

Mukunda-brahmendra-sphuta-makuta-nirajita-padam.

One who wish to request you as “Oh Bhavani, please bestow your blessings on me”, would, as soon as he syays “Bhavani Twam” you would provide the worshipper unification with your feet, which has been worshipped by the bright crowns of Mukunda (Mahavishnu), Brahma, and Indra.
Perhaps, the Devi probably interprets “Bhavani Twam” as “Let me become you”, and therefore grants a place in her feet immediately. It also shows that she loves her children so much so that any word uttered by them is interpreted by her in the most favorable way for them!

23 Tvayaa hrithvaa vaamam vapuraparitripthena manasaa

Sariraardham sambhoraparam api sankhe hrithamabhut;

Yadethat tvadrupam sakalam arunaabham trinayanam

Kuchaabhyaamaanamram kutila-sasi-chudala-makutam.

Oh Devi, you have already taken the left half of Lord Shiva, yet not fully satisfied, I feel you have also stolen his right half as well! Because when I see you in my mind, I always see you in red color, having three eyes and slightly bend due to the heavy weight of thy breasts, and a crown with moon on it. (This is the view the worshipper of Devi sees, in her form as Ardhanareeshwara.)

24 Jagat suthe dhata harir avati rudrah kshapayate

Tiraskurvannetat svamapi vapurisastirayati;

Sadaapurvah sarvam tadidamanugrihnaati cha Shiva-

Stavaajnaamaalambya kshanachalitayoh bhrulatikayoh.

This reaffirms the role of Brahma as the creator, Vishnu as the Preserver and Rudra as the destructor of universe, after which he also vanishes (even Rudra form has to undergo destruction). Oh Devi, Shiva restores everything in their previous state when he considers the slightest movement of thy eyebrows as an order.
This sloka illustrates her supremacy over every form of intelligence.

25 Trayaanam devaanaam thriguna janitaanaam tava Sive

Bhavet pujaa pujaa tava charanayor ya virachitaa;

Tathaa hi tvat-paadodvahana mani pithasya nikate

Sthitaa hyete sasvanmukulita karottamsa makutaah

Oh Devi, all worships at your feet becomes worship of the Trimurtis, who have been created out of thy three properties, Satwam, Rajas and Tamas. This is ideal, as theses three, with their joined hands and crowns, which have been placed near the foot-rest when and where you place your feet. In other words, the Trimurtis are just three different forms which you have taken, and so there is probably no need to worship them separately, for those who worship the Devi.

26 Virinchih panchatvam vrajati hariraapnoti virathim

Vinaasam kinaaso bhajati dhanado yaati nidhanam;

Vitantri maahendri vithathirapi sammeelitadrisaa

Mahaasamhaare asmin viharati sati tvatpatirasau.

Oh Devi, when the time of Mahapralayam comes (that is 156,733,920,000,000 human years), all Gods such as Brahma, Vishnu, Yama, Kubera as well as all 14 manus, get destroyed. However, because of your love towards him, your husband still moves around freely.

[Please note that Krita, Treta, Dwapara and Kaliyuga are respectively 1,728,000, 1,296,000, 864,000 and 432,000 human years, which makes a Chaturyuga. 71 Chaturyuga would make 1 Manwantara and 14 Manwantara makes to 1 Kalpa (4,294,080,000 human years) 1 Kalpam is a day of Brahma, who has a life span of 100 years (36,500 Kalpas). It is also learnt that present Brahma is at his middle age, and next one Sri Hanuman]

27 Japo jalpah shilpam sakalam api mudraavirachanaa

Gatih praadakshinya-kramanamasanaadyaahuti-vidhih;

Pranaamah samvesah sukham akilamaatmaarpana-drisaa

Saparyaa paryaayastava bhavatu yanme vilasitam.

Oh Devi, let all my utterances be your prayers, all my deeds the Thantrik mudras of thy worship, all my movements as thy pradakshina, my eating be Aahuti for you, and my lying posture thy namaskaaram. Thus, let all my happiness, wishes and actions be your Pooja.
Can there be any better expression for Puja to any God?!

28 Sudhaamapyaasvaadya pratibhayajaraamrityu-harinim

Vipadyante visve Vidhi-Satamakhaadya divishadah;

Karaalam yat kshvelam kabalitavatah kaala-kalanaa

Na Shambhostanmulam tava janani taatanka-mahimaa.

Even though all Gods such as Indra and Brahma, who have eaten the Amrit, which is to remove fear of death and old age ultimately succumb to death when the time comes. However, due to the grand effect of your ear ornaments (which are worn only by married women, and her ear ornaments are Sun and Moon, so are perpetual!), Shiva who had even eaten the most potent Kalakuta Poison, doesn’t get affected by death.

29 Kiritam vairincham parihara purah kaitabha bhidah

Kathore kotire skalasi jahi jambhaari-makutam;

Pranamreshwateshu prasabha mupayaatasya bhavanam

Bhavasyaabhyutthaane tava parijanoktir vijayate.

Oh Devi, once while Brahma, Vishnu and Indra were worshipping you with their metallic crowns near your feet, Paramashiva arrived there. While you suddenly got up to welcome him, your chambermaids were telling you, “Please avoid Brahma’s crown right in front of you”, and “Please avoid the hard crown of Vishnu, as it might hurt your feet”, and please leave Indra’s Crown”, etc.
This goes to state that your court is always full of so many omnipotent Gods all the time.
30 Svadehodbhutaabhir ghrinibhiranimaadyaabhirabhito

Nishevye nitye tvaamahamiti sadaa bhaavayati yah;

Kimaascharyam tasya trinayana-samriddhim trinayato

Mahaasamvartagnir virachayati nirajana-vidhim.

Oh Devi, you are surrounded by the Siddhis like Anima which are the rays of light emerging from your body. The one who would always believe and worship you with the understanding “you and I are the same”, such a person would have the blessings as much as Paramashiva. There is no wonder if such a person is getting Nirajanam by Pralayaagni.
This sloka goes to say that the one who finds no distinction between himself and the Devi would attain the same level of intellect as Devi.

31 Chatuh-shashtyaa tantraih sakalamatisamdhaaya bhuvanam

Stitastat-tat-siddhiprasava-para-tantraih pasupatih;

Punas tvannirbandhaad akhila-purushaarthaika ghatanaa-

Svatantram te tantram khsiti-talamavaatitaradidam.

Oh Devi, Lord Paramashiva created the Sixty-four Thantras that could provide the upaasak limited abilities, and just after the entire humans got attracted towards them, hid it from them. However, he released these Thantras for the benefits of humans, only due to your insistence, in such a form that it could now provide them with any desires (purushaartha).
[This is an introduction of how the Thantravidya originated]

32 Sivah saktih kaamah kshitiratha ravih shithakiranah

Smaro hamsah sakrastadanu cha paraamaara-harayah;

Amee hrillekhaabhistisribhiravasaaneshu ghatithaa

Bhajante varnaaste tava janani naamaavayavatham.

Oh Mother, if one assembles the specific syllables corresponding to Shiva, Shakti, Kamadeva, Bhumi ( meaning the letters ka, ai, ee, la), with those of Sun, Moon, Kamadeva, Hamsa, Indra, namely the syllables ha, sa, ka, ha, la, as well as those corresponding to Paraashakti, Maara and Hari, namely the syllables sa, ka and la, and at the end of this add your own syllable Hreem, that would be your signature mantra (panchadashaakshari manthra). This you would get the base of the mantra “Aim hrim srim ka ai ee la hrim ha sa ka la hrim sa ka la hrim” of the Shreechakram.

[This sloka explains how the different Mantras take shape with different syllables.]

33 Smaram yonim lakshmim tritayam idamaadau tava manor

Nidhaayaike nitye niravadhi-mahaa-bhoga-rasikaah;

Bhajanti tvaam chintaamani-guna-nibaddhaaksha-valayaah

Sivagnau juhvantah surabhi-ghrita-dhaarahuti-shataih.

Oh Devi, some of the learned devotees, while enjoying the eternal bliss of thy worship, wearing a rosary made of Chintamani stones, express the syllables of Kamadeva, Yoni, and Lakshmi (respectively, “aim hreem sreem”), make hundreds of offerings of ghee from Kamadhenu’s milk in Shivagni (which is represented by the Triangle in Sree Chakram).

[I haven’t fully understood this. But this is probably to show how the mantras are created out of this prime source of all Tantrashastra]

34 Sariram twam sambhoh sasi-mihira-vakshoruha-yugam

Tavaatmanam manye bhagavati navaatmanam anagham;

Atah seshah seshityayam ubhaya-saadharana taya

Sthitah sambandho vaam samarasa-parananda-parayoh.

Oh Devi, I understand that the body of Shiva, with breasts of Sun and Moon becomes your body. Therefore, Shiva and Shakti have the complete unity of shesha and sheshi (which is the relation between ‘important’ and ‘unimportant’). Probably because, at the time of creation of universe, one can consider Shakti (energy) is more important than Shiva (the intelligence behind it), while at the final phase of destruction, when the universe disappears into undefined energy, it is Shiva (the intelligence) that is more important, than the energy itself.

35 Manas tvam vyoma tvam marudasi marut saarathirasi

Tvamaapastvam bhoomistvayi parinathaayam na hi param;

Tvam eva svaatmaanam parinamayithum visvavapushaa

Chidaanandaakaaram Shivayuvati-bhaavena bibhrushe.

Oh devi, mind, ether (aakaasham), air, fire, water, and bhumi are all you. There isn’t anything that is other than you. And you take this perpetually happy form of Shiva’s consort, only to make the universe perceivable to others.
The five elements, Bhumi, Water Fire, Air, and sky are supposed to be the base of everything in universe (Matter or Energy). Mind represents the intellect or intelligence. Here we see the universe being formed by the unification of the primordial energy form with primordial intelligence.

36 Tavaajna chakrastam tapana shashi koti dyutidharam,

Param shambhum vande parimilita paarswam parachitaa

Yamaaradhyan bhaktya ravi sasi sucheenaama vishaye

Niraaloke-aloke nivasati hi bhalokha bhuvane

Oh Devi, I bow to the form of Shiva, who resides in your Ajnachakra as para, with brilliance of several millions of Suns and Moons, along with Shakti (who is apara).
Of course, those who worship that Parama Shiva would not get influenced by Sun, Moon or Fire, nor illuminated by their brilliance (because they have become luminescent), as they (or their minds) reside in the Sahasraara.

37 Vishuddhou the shuddha sphatika visadam vyoma janakam

Shivam seve devimapi siva samaana vyavasitaam

Yayo kaantyaayantyaa sasi kirana saaroopya sarane

Vidhootantardhwaantaa vilasati chakoreeva jagathi

Oh Devi, in your Vishuddhichakra, I bow to the Shiva who is clear as crystal and the proponent of Aakashatatwa, and thy equivalent form of Shakti. The brilliance of moon that radiate from you two make the entire universe happy as a Chakori bird and get rid of the darkness of ignorance.

[This also reminds us that when those who practice yoga, when the Kundalini arrives at Vishuddhichakra, the practitioner would get rid of ignorance and enjoy happiness.]

38 Samunmeelat samvitkamala makarandaika rasikam

Bhaje hamsadvandvam kimapi mahataam maanasacharam

Yadaalaapaa dashtaadasha gunitha vidyaparinati

Yadadate doshaad gunamakhila madbhayah paya eva

Oh Devi, I bow to thee, who enjoy the nectar of wisdom of numerous learned people, and who resides in the minds of all great people, and just as a Swan separates milk from water, who removes all bad qualities from their good deeds, and the couple (Shiva and Shakti), whose discussions have turned themselves as the 18 Learnings for human.s and other benefits]

[This also hints of the Kundalini having reached the Anaahata Chakra, when the practitioner attains all 18 learning]

39 Tava swaadhishtaane hutavahamadhishtaaya niratam

Tameede samvatam janani mahatim tam cha samayaam

Yadhaloke lokaan dahati mahati krodha kalithe

Dayaardra yaa drishti shisiramupachaaram rachayati

Oh mother, the one who is in (have mastered) your Swaadhishtaana Chakram would have the Agni tatwa at his command, and has attained saaroopya with Shiva, mere so that a glance can burn the entire world, and by your graceful glance could cure all such burns in the next glance. I bow to the time, that has taken birth at this moment.

[When ultimately the universe gets destroyed, you are the one to decide when to resurrect the universe once again, and time also takes rebirth and starts again; because the concept of time, also stops when the end of universe comes]

40 Tatitwantam shaktya timira paripandhi sphuranayaa

Sphurannaa naanaaratnaabharana pareenedhendra dhanusham

Tava shyaamam megham kamapi manipooraika sharanam

Nisheve varshantam haramihira taptham tribhuvanam.

Oh mother, you who stays in the Manipooraka Chakra has powers like the brilliance of lightning yet capable of removing darkness, and wearing numerous jeweled ornaments that resemble Rainbow, thou protect the worlds which are scortched by Sun through the rains from the clouds you send. I bow to the duality of Shiva and Shakti.
[This is almost a repetition of the concept of the previous sloka, reinforces the ways in which she protects the universe]

41 Tavaadhaare moole saha samayayaa laasyaparayaa

Navaatmaanam manye navarasa mahaa taandava natam

Ubhaabhyaa metabhyaamudaya vidhi muddhisya dayayaa

Sanaadhaabyaam jajne janaka jananeemat jagathidam.

Oh Devi, in your moolaadhara chakra, I bow to the thou and Shiva in his form of Anandabhairava, who dances in the Laasya style with you. In this way, they remembered the universe that was destroyed in the Mahapralaya and decided to start the Creation of universe again.
[The first part of Soundaryalahari, called Anandalahari ends here.]

As per some, this is the portion of Soundaryalahari that Aadishankaraacharya had read and memorized during his visit to Kailasa, while the remaining 59 slokas have been taught to him by Devi herself, by her love towards him, after Nandi had wiped off the rest, which is actually called Soundaryalahari!