śrī guru pādukā vaṁdanam
aiṁkāra hrīṁkāra rahasyayukta
śrīṁkāra gūḍhārtha mahāvibhūtyā ,
ōṁkāra marma pratipādinībhyāṁ
namō namaḥ śrī guru pādukābhyām .
śrīśaṁkarācārya viracitā sauṁdaryalaharī
mūlam - http://acharya.iitm.ac.in/mirrors/vv/literature/sankara/sound.html
mūla āṁgla anuvāda racayitri - śrīmati ḍā. umā kr̥ṣṇasvāmi
Friday 14 March 2008
sauṁdaryalahari 1 - 10 (ānaṁdalahari)
śivaḥ śaktyā yuktō yadi bhavati śaktaḥ prabhavituṁ
na cēdēvaṁ dēvō na khalu kuśalaḥ spaṁditumapi ,
atastvāmārādhyāṁ harihara viriṁcādibhirapi
praṇaṁtuṁ stōtuṁ vā kathamakr̥ta puṇyaḥ prabhavati . 1 .
śivaḥ - Siva
śaktyā - with Sakti
yuktaḥ yadi bhavati - when enjoined
śaktaḥ prabhavituṁ - empowered to create
na cēt ēvaṁ dēvaḥ - if the lord is not thus
na khalu kuśalaḥ - indeed unable
spaṁdituṁ api - to even move
ataḥ - hence
tvāṁ ārādhyāṁ - you, who is worshipped
hari hara viriṁcādibhiḥ api - even by Hari (Vishnu), Hara (Siva), Virinchi (Brahma) and others
praṇaṁtuṁ - to salute
stōtuṁ vā - or praise
kathaṁ - how
akr̥ta puṇyaḥ - one who has not performed meritorious deeds
prabhavati - capable
When Siva is enjoined with Sakti, he is empowered to create. If the lord is not thus, he is indeed unable to even move. Hence how can one who has not performed meritorious deeds be capable of saluting or praising you, who is worshipped even by Hari, Hara, Virinchi and others ?
(Benedictory invocation to Siva and Sakti, beginning with the word Siva.
Cf Sivanandalahari (SVL) Verse 1 : Benedictory invocation to Siva and Sakti, beginning with the letter ka, cryptically symbolising the word Siva.)
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tanīyāṁsaṁ pāṁsuṁ tava caraṇa paṁkēruhabhavaṁ
viriṁciḥ sancinvan viracayati lōkānavikalam ,
vahatyēnaṁ śauriḥ kathamapi sahasrēṇa śirasāṁ
haraḥ saṁkṣudyainaṁ bhajati bhasitōddhūlana vidhim . 2
tanīyāṁsaṁ pāṁsu - minute dust
tava - your
caraṇa paṁkēruha - lotus feet
bhavaṁ - present in
viriṁciḥ - Virinchi (Brahma)
saṁcinvan - gathering
viracayati - makes (Creation)
lōkān avikalam - all the worlds
vahati ēnaṁ - carries this (Preservation)
śauriḥ - Shouri (Vishnu)
kathaṁ api - some how
sahasrēṇa śirasāṁ - by a thousand heads (as the serpent Adisesha, the tamasic form of Vishnu, who supports the world with his thousand heads)
haraḥ - Hara (Siva)
saṁkṣudya ēnaṁ - having powdered this (Destruction)
bhajati - observes
bhasita uddhūlana - sprinkling sacred ash
vidhiṁ - injunction
Virinchi gathering the minute dust present in your lotus feet makes all the worlds. Shouri somehow carries this by a thousand heads. Hara having powdered this observes the injunction for sprinkling sacred ash.
(The dust of Sakti's feet is the Universe.
Cf SVL Verse 2 : Sivanandalahari washes away the dust of sin.)
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
avidyānāmaṁtastimira mihira dvīpanagarī
jaḍānāṁ caitanya stabaka makaraṁda srutijharī ,
daridrāṇāṁ ciṁtāmaṇi guṇanikā janmajaladhau
nimagnānāṁ daṁṣṭrā muraripu varāhasya bhavati . 3 .
avidyānāṁ - for the spiritually ignorant
aṁta: timira - inner darkness
mihira dvīpa nagari - the island city of the sun (a division of the terrestrial world from where the sun is said to rise)
jaḍānāṁ - for the dull witted
caitanya - pure intelligence
stabaka makaraṁda - honey of the (Kalpaka flower) cluster (of the wish yeilding Kalpaka tree)
srutijharī - flowing stream
daridrāṇāṁ - for the impoverished
ciṁtāmaṇi guṇanikā - necklace of the Cintamani (the wish yeilding gem)
janma jaladhau - in the ocean of births
nimagnānāṁ - those immersed
daṁṣṭrāḥ - the tusks
mura ripu - the enemy of (the demon) Mura
varāhasya - of the boar (an incarnation of Vishnu)
bhavati - it (the dust in your lotus feet)
For the inner darkness of the spiritually ignorant, it (the dust in your lotus feet) is the island city of the sun. For the dull witted it is the flowing stream of honey of the (Kalpaka flower) cluster of pure intelligence. For the impoverished it is the necklace of the Cintamani. For those immersed in the ocean of births, it is the tusks of the boar (Vishnu), the enemy of Mura.
(Sakti is caitanyaṁ.
Cf SVL Verse 3 : Siva is the resort of cit)
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tvadanyaḥ pāṇibhyāmabhayavaradō daivatagaṇaḥ
tvamēkā naivāsi prakaṭita varābhītyabhinayā ,
bhayāt trātuṁ dātuṁ phalamapi ca vāṁchāsamadhikaṁ
śaraṇyē lōkānāṁ tava hi caraṇāvēva nipuṇau . 4 .
tvat anyaḥ - other than you
pāṇibhyāṁ - by the hands (by empty gesture)
abhaya varadaḥ - bestowers of protection from fear and boon
daivata gaṇaḥ - the assemblage of gods
tvaṁ ēkā - you alone
na ēva asi - you do not thus
prakaṭita - display
vara abhīti - bestowing of boon and protection from fear
abhinayā - by gesture
bhayāt trātuṁ - protecting from fear
dātuṁ phalaṁ api ca - and giving reward
vāṁchā samadhikaṁ - in excess of that desired
śaraṇyē lōkānāṁ - Oh refuge of the worlds! (Sakti)
tava - your
hi - indeed
caraṇau ēva - even feet
nipuṇau - are expert
Other than you, the assemblage of gods are the bestowers of protection from fear and boon by the hands (by empty gesture). You alone do not thus display bestowing of boon and protection from fear by gesture. Oh refuge of the worlds! indeed even your feet are expert in protecting from fear and giving reward in excess of that desired.
(Assemblage of gods make empty promises.
Cf SVL Verse 4 : Assemblage of gods bestow trivial boons).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
haristvāmārādhya praṇata jana saubhāgya jananīm
purā nārī bhūtvā puraripumapi kṣōbhamanayat ,
smarō'pi tvāṁ natvā rati nayana lēhyēna vapuṣā
munīnāmapyaṁtaḥ prabhavati hi mōhāya mahatām .5 .
hariḥ - Hari (Vishnu)
tvāṁ ārādhya - having worshipped you
praṇata jana - people who bow (to you)
saubhāgya jananīṁ - the creator of auspiciousness
purā - formerly
nārī bhūtvā - having become a woman (sārūpyaṁ or assimilation with Sakti, one of the four states of Mukti or Liberation)
pura ripuṁ api - even Puraripu (the enemy of the three cities of the demons or the three bodies of man), (Siva)
kṣōbhaṁ anayat - led to agitation
smaraḥ api - Smara (Cupid) too
tvāṁ natvā - having bowed to you
rati nayana - the eyes of Rati
lēhyēna vapuṣā - with a body like a lambative
munīnāṁ api - even sages
aṁtaḥ - within
prabhavati hi - capable indeed
mōhāya - (of generating) delusion
mahatāṁ - of great
Hari having worshipped you, the creator of auspiciousness to people who bow to you, having become a woman formerly, led even Puraripu to agitation. Having bowed to you, Smara too with a body which is (like) a lambative to the eyes of Rati, is indeed capable (of generating) delusion within great sages.
(Celestials sought the grace of Sakti
Cf SVL Verse 5 : Devotee seeks the grace of Siva)
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
dhanuḥ pauṣpaṁ maurvī madhukaramayī paṁca viśikhāḥ
vasaṁtaḥ sāmaṁtō malayamaradāyōdhana rathaḥ ,
tathāpyēkaḥ sarvaṁ himagirisutē kāmapikr̥pāṁ
apāṁgāttē labdhvā jagadidamanaṁgō vijayatē . 6 .
dhanuḥ pauṣpaṁ - the bow is flowery
maurvī madhukaramayī - the bow string is made of bees
paṁca viśikhāḥ - the five (flowers) are the arrows
vasaṁtaḥ - Vasanta (Spring personified)
sāmaṁtaḥ - neighbouring king (the traditional ally of Cupid)
malaya marut - breeze from the Malaya mountain (laden with the fragrance of sandal wood found there, by poetic convention)
āyōdhana rathaḥ - the war chariot
tathā api ēkaḥ - even thus and alone
sarvaṁ - all
hima giri sutē - Oh daughter of the snowy mountain ( Himalayas personified as Himavaan,)! (Sakti)
kāṁ api kr̥pāṁ - some sort (inexpresseble) of compassion
apāṁgāt tē - from the corner of your eye
labdhvā - having obtained
jagat idaṁ - this world
anaṁgaḥ - Ananga (the bodiless one), (Cupid)
vijayatē - triumphs
The bow is flowery. The bow string is made of bees. The five (flowers) are the arrows. Vasanta is the neighbouring king (ally). The breeze from the Malaya mountain is the war chariot. Even thus and (all) alone, Oh daughter of the snowy mountain! having obtained some sort compassion from the corner of your eye, Ananga triumphs over all this world.
(The eyes of Sakti bestows triumph to Cupid.
Cf SVL Verse 5 : The feet of Siva bestows bliss to the devotee)
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
kvaṇatkāṁcī dāmā karikalabha kuṁbhastana natā
parikṣīṇā madhyē pariṇata śaraccaṁdra vadanā ,
dhanurbāṇān pāśaṁ sr̥ṇimapi dadhanā karatalaiḥ
purastādāstāṁ naḥ puramathiturāhō puruṣikā . 7 .
kvaṇat kāṁcī dāmā - one who has a tinkling fillet girdle
kari kalabha - young elephant
kuṁbha stana natā - one curved by a bosom like the frontal globes of a young elephant
parikṣīṇā madhyē - one who is lean in the waist
pariṇata - fully developed
śaraccaṁdra vadanā - one with a face like the autumnal moon
dhanuḥ bāṇān - bow, arrows
pāśaṁ sr̥ṇiṁ api - noose and goad
dadhānā kara talaiḥ - one who bears in the palm of her hands
purastāt - in front
āstāṁ - let her dwell
naḥ - of us
puraṁ mathituḥ - of the destroyer of the three cities of the demons or the three bodies of man,� (Siva)
āhō puruṣikā - "I" conciousness
Let her dwell in front of us, who has a tinkling fillet girdle, who is curved by a bosom like the frontal globes of a young elephant, who is lean in the waist, who has a face like the fully developed autumnal moon, who bears in the palm of her hands bow, arrows, noose and goad, and who is the ``I" conciousness of Siva.p;
(Worshipping the body of Sakti.
Cf SVL Verse 7 : Worshipping Siva by one's body).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
sudhā siṁdhōrmadhyē suraviṭapi vāṭī parivr̥tē
maṇidvīpē nīpōpavanavatī ciṁtāmaṇigr̥hē ,
śivākārē maṁcē paramaśiva paryaṁka nilayāṁ
bhajaṁti tvāṁ dhanyāḥ katicana cidānaṁdalaharīm . 8 .
sudhā - nectar
siṁdhōḥ madhyē - in the midst of the ocean
sura viṭapi vāṭī - park of divine trees
parivr̥tē - surrounded by
maṇi dvīpē - in a gem like island
nīpa upavanavatī - pocessed of a garden of Kadamba trees
ciṁtāmaṇi gr̥hē - in a house made of the Cintamani (wish yeilding gem)
śivā ākārē - shaped like Sivaa (the Sakti triangle of the Sricakra)
maṁcē - in the bed stead
parama śiva - Parama Siva (the supremely auspicious one)
paryaṁka nilayāṁ - dwelling in the couch
bhajaṁti tvāṁ - worship you
dhanyāḥ katicana - a few blessed ones
cit ānaṁda laharīm - the wave of intellect - bliss
A few blessed ones worship you, the wave of intellect - bliss, dwelling in the couch of Parama Siva (himself), in a bed stead shaped like the Sakti triangle, in a house made of the Cintamani, pocessed of a garden of Kadamba trees, surrounded by a park of divine trees, in the midst of the ocean of nectar.
(The blessed ones worship Sakti.
Cf SVL Verse 8 : The ignorant do not worship Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
mahīṁ mūlādhārē kamapi maṇipūrē hutavahaṁ
sthitaṁ svādhiṣṭhānē hr̥dimarutamākāśamupari ,
manō'pi bhrūmadhyē sakalamapi bhitvā kulapathaṁ
sahasrārē padmē saha rahasi patyā viharasē . 9 .
mahīṁ mūlādhārē - the earth element in the Muladhara, (the 4 petalled lotus yogic cakra, or the level of conciousness corresponding to Bhuloka)
kamapi maṇipūrē - and the water element in the Manipura, (the 10 petalled lotus yogic cakra or the level of conciousness corresponding to Suvarloka).
hutavahaṁ - the fire element
sthitaṁ svādhiṣṭhānē - present in the Svadhishthana, (the 9 petalled lotus yogic cakra or the level of conciousness corresponding to Bhuvarloka).
hr̥di maruta - the air element in the heart, (the 12 petalled lotus yogic Anahata cakra or the level of conciousness corresponding to Maharloka).
ākāśaṁ upari - above the space element (the 16 petalled lotus yogic Vishuddhi cakra or the level of conciousness corresponding to Taparloka).
manaḥ api - and the mind element, (the 2 petalled lotus yogic Aagnya cakra or the level of conciousness corresponding to Janarloka)
bhrū madhyē - between the brows
sakalaṁ api bhitvā - having passed through all
kula pathaṁ- via the Kulapatha or Sushumna nadi (as the subtle Kundalini Sakti)
sahasrārē padmē - in the thousand petalled lotus, (the level of conciousness corresponding to Satyaloka)
saha - with
rahasi - in secret
patyā - with (your) husband (Sadasiva)
viharasē - you sport
Having passed through all via the Kulapatha : the earth element in the Muladhara, the water element in the Manipura, the fire element present in the Svadhishthana, the air element in the heart, (going) above the space element, and the mind element between the brows, you sport in secret with your husband in the thousand petalled lotus.
(The devotee leads Sakti to her lord Sadasiva in the thousand petalled lotus, via the six lotus cakras.
Cf SVL Verse 9 : The devotee submits the lotus of the heart to the lord of Uma).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
sudhādhārāsāraiścaraṇa yugalāṁtarvigalitaiḥ
prapaṁcaṁ siṁcaṁtī punarapi rasāmnāya mahasaḥ ,
avāpya svāṁ bhūmiṁ bhujaganibhamadhyuṣṭavalayaṁ
svamātmānaṁ kr̥tvā svapiṣi kulakuṁḍē kuhariṇi . 10 .
sudhā - nectar
dhārā āsāraiḥ - with a torrential stream
caraṇa yugalāṁta - from within (your) pair of feet
vigalitaiḥ - trickling
prapaṁcaṁ - the body (made of the five elements)
siṁcaṁtī - infusing
punaḥ api - once again
rasa āmnāya mahasaḥ - from the luminous collection of nectar (the internal Moon of the Sahasrara or thousand petalled lotus in the brain)
avāpya - having reached
svāṁ bhūmiṁ - your territory
bhujaga nibhaṁ - similar to a serpent
adhyuṣṭa valayaṁ - three and a half coils
svaṁ ātmānaṁ kr̥tvā - having made yourself
svapiṣi - you (as the subtle Kundalini Sakti) sleep
kulakuṁḍē - in the Kulakunda or Muladhara cakra
kuhariṇi - pocessed of a hole
You infusing the body with a torrential stream of nectar, trickling from within (your) pair of feet, once again having reached your territory, from the Moon of the Sahasrara, (and) having made yourself into three and a half coils similar to a serpent, you sleep in the Kulakunda (which is) possessed of a hole.
(The body of the devotee is drenched by the nectar of Sakti's feet.
Cf SVL Verse 10 :The devotee is engrossed in the bliss of remembering Siva's feet.
sauṁdaryalahari 11 - 20 (ānaṁdalahari)
caturbhiḥ śrīkaṁṭhaiḥ śivayuvatibhiḥ paṁcabhirapi
prabhinnābhiḥ śaṁbhōrnavabhirapi mūlaprakr̥tibhiḥ ,
catuścatvāriṁśad vasudala kalāśra trivalaya
trirēkhābhiḥ sārdhaṁ tava śaraṇakōṇāḥ pariṇatāḥ . 11 .
caturbhiḥ śrīkaṁṭhaiḥ - with the four Srikanta (Siva) cakras
śiva yuvatibhiḥ - Sivayuvati (Sakti) cakras
paṁcabhiḥ api - and with five
prabhinnābhiḥ - seperate from
śaṁbhōḥ - from those of Sambhu (the Siva) cakras
navabhiḥ api - and with nine
mūla prakr̥tibhiḥ - source materials of the universe
catuścatvāriṁśat - forty four
vasu dala - eight petalled (lotus)
kalā aśra - sixteen edged (lotus)
tri valaya - three circles
tri rēkhābhiḥ - with three lines
sārdhaṁ - with
tava śaraṇa kōṇāḥ - the angles of your abode
pariṇatāḥ - come to a close
The angles of your abode come to a close with forty four with four Srikantha (cakras) and five Sivayuvati (cakras), seperate from the Sambhu (Siva) cakras and (hence) with the nine source materials of the universe, along with the eight petalled (lotus), the sixteen edged (lotus), the three circles (and) with three lines.
(The abode of Sakti is the thousand petalled lotus in the brain.
Cf SVL Verse 11 : The devotee worships Siva with the lotus of the heart).
Note : The twelve petalled Anahata cakra, is at the level of the heart, with Rudra as the presiding deity.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tvadīyaṁ sauṁdaryaṁ tuhinagiri kanyē tulayituṁ
kavīṁdrāḥ kalpaṁtē kathamapi viriṁci prabhr̥tayaḥ ,
yadālōkautsukyādamaralalanā yāṁti manasā
tapōbhirduṣprāpāmapi giriśa sāyujya padavīm . 12 .
tvadīyaṁ - your
sauṁdaryaṁ - beauty
tuhina giri kanyē - Oh daughter of the snowy mountain (Himalayas, personified as Himavaan)! (Sakti)
tulayituṁ - to compare
kavīṁdrāḥ - the best of poets
kalpaṁtē - are able
kathaṁ api - somehow or other
viriṁci prabhr̥tayaḥ - Virinchi (Brahma) and others
yat ālōka autsukyāt - out of ardent desire to see which (your beauty)
amara lalanāḥ - celestial women
yāṁti manasā - attain through the mind (by imagination)
tapōbhiḥ duṣprāpāṁ api - though difficult to obtain by penance
giriśa - Girisa (Lord of the mountains, (Siva)
sāyujya padavīṁ - the position of absorption into the deity (one of the states of Mukti or Liberation)
Oh daughter of the snowy mountain! the best of poets (such as) Virinchi and others are able to compare your beauty somehow or other. Out of ardent desire to see which celestial women attain through the mind the position of absorption into Girisa though (it be) difficult to obtain by penance.
(Absorption into Siva by the mind (by imagination).
Cf SVL Verse 12 : The yogin mind is absorbed in meditation of Siva)
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
naraṁ varṣīyāṁsaṁ nayanavirasaṁ narmasu jaḍaṁ
tavāpāṁgālōkē patitamanudhāvaṁti śataśaḥ
galadvēṇī baṁdhāḥ kucakalaśa visrasta sicayā
haṭhāt truṭayatkāṁcyō vigalita dukūlā yuvatayaḥ . 13 .
naraṁ - a man
varṣīyāṁsaṁ - very old
nayana virasaṁ - unpleasant to the eye
narmasu jaḍaṁ - apathetic in amorous sport
tava apāṁga - the corner of your eye
ālōkē - within range of sight
patitaṁ - falls
anudhāvaṁti - pursue
śataśaḥ - by the hundreds
galat vēṇī baṁdhāḥ - with braided hair loosened
kuca kalaśa - the pitcher like breasts (shapely bossom)
visrasta sicayā - with cloth slipping
haṭhāt - suddenly
truṭayat kāṁcyaḥ - waist ornaments snapping
vigalita dukūlāḥ - with silk garments dropping down
yuvatayaḥ - young women (personifications of Fame, Wealth, Speech, Intellect, Firmness, Patience etc.)
When a man falls within range of sight of the corner of your eye, (though) very old, unpleasant to the eye, and apathetic in amorous sport, young women pursue him by the hundreds, with braided hair loosened, with cloth slipping from the shapely bosom, with waist ornaments snapping suddenly and with silk garments dropping down.
(The devotee is old, unpleasant, apathetic - unattractive by worldly norms.
Cf SVL Verse 13 : The devotee is dull witted, blind, poor - unattractive by worldly norms).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
kṣitau ṣaṭpaṁcāśad dvisamadhika paṁcāśadudakē
hutāśē dvāṣaṣṭiścaturadhika paṁcāśadanilē ,
divi dviḥṣaṭtriṁśan manasi ca catuḥṣaṣṭiriti yē
mayūkhāstēṣāmapyupari tavapadāṁbuja yugam . 14 .
kṣitau - in the earth element (of the Muladhara cakra)
ṣaṭpaṁcāśat - fifty six
dvisamadhika paṁcāśat - fifty two
udakē - in the water element (of the Manipura cakra)
hutāśē - in the fire element (of the Svadhishthana cakra)
dvāṣaṣṭi - sixty two
caturadhika paṁcāśat - fifty four
anilē - in the air element (of the Anahata cakra)
divi - in the space element (of the Vishuddhi cakra)
dviḥ ṣaṭtriṁśat - twice thirty six
manasi ca - and in the mind element (of the Aangya cakra)
catuḥ ṣaṣṭi - sixty four
iti yē mayūkhāḥ - those rays that are thus (disposed)
tēṣāṁ api upari - even above those
tava - your
pāda aṁbuja yugam - pair of lotus feet
Your pair of lotus feet are even above those rays that are thus (disposed) : fifty six in the earth element, fifty two in the water element, sixty two in the fire element, fifty four in the air element, twice thirty six in the space element, and sixty four in the mind element.
(Sakti is both immanent and transcendent.
Cf SVL Verse 14 : Siva visualised as the relative of the devotee is immanent).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
śarajjyōtsnā śuddhāṁ śaśiyuta jaṭājūṭa makuṭāṁ
vara trāsa trāṇa sphaṭika ghuṭikā pustaka karām ,
sakr̥nna tvā natvā kathamiva satāṁ sannidadhatē
madhu kṣīra drākṣā madhurima dhuriṇāḥ phaṇitayaḥ . 15 .
śarat jyōtsnā - autumnal moonlight
śuddhāṁ - who is pure
śaśiyuta - endowed with the moon
jaṭā jūṭa makuṭāṁ - who has a tiara on the mass of twisted hair
vara - (gesticulate) granting of boon
trāsa trāṇa - protection from fear
sphaṭika ghuṭikā - crystal beads
pustaka karāṁ - whose hand (holds) the book
sakr̥t - once
na - not
tvā natvā - having bowed to you
kathaṁ iva - how is it
satāṁ sannidadhatē - present for good people
madhu - honey
kṣīra - milk
drākṣā - grape
madhurima dhuriṇāḥ - charged with sweetness
phaṇītayaḥ - words
How cannot words charged with the sweetness of honey, milk and grape not be present in the words, for good people who have bowed once to you, who is pure as the autumnal moonlight, who has a tiara on the mass of twisted hair endowed with the moon, and whose hands (gesticulate) the granting of boon (and) protection from fear, (and hold) the crystal beads and book.
(Worship of Sakti bestows the grace of Saraswati.
Cf SVL, Verse 15 : Worship of Siva changes the writings of Brahma, the husband of Saraswati).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
kavīṁdrāṇāṁ cētaḥ kamalavana bālātapa ruciṁ
bhajaṁtē yē saṁtaḥ katicidaruṇāmēva bhavatīm ,
viriṁci prēyasyāstaruṇatara śrr̥ṁgāra laharī
gabhīrābhirvāgbhirvidadhati satāṁ raṁjanamamī . 16 .
kavīṁdrāṇāṁ cētaḥ - the minds of the best of poets
kamala vana - lotus cluster
bāla ātapa ruciṁ - light of the morning sun
bhajaṁtē - (they) worship
yē saṁtaḥ katicit - those few good men
aruṇāṁ ēva bhavatīm - you as the red dawn itself
viriṁci prēyasyāḥ - of the beloved of Virinchi (Saraswati)
taruṇatara - fresher (ever fresh)
śrr̥ṁgāra laharī - wave of the (poetic) sentiment of love
gabhīrābhiḥ vāgbhiḥ - by profound words
vidadhati - (they) give
satāṁ - to good men
raṁjanaṁ - (aesthetic) pleasure
amī - they
To the lotus cluster like minds of the best of poets, you are the light of the morning sun. Those few good men who worship you as the red dawn itself, they give (aesthetic) pleasure to good men, by profound words (like) the fresher wave of the sentiment of love (emnating) from the beloved of Virinchi (herself).
(The poetry of the devotee compares with that of the wife of Virinchi.
Cf SVL Verse 16 : May the heads of Virinchi be protected by Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
savitrībhirvācāṁ śaśimaṇi śilābhaṁga rucibhiḥ
vaśinyādyābhistvāṁ saha janani saṁciṁtayati yaḥ ,
sa kartā kāvyānāṁ bhavati mahatāṁ bhaṁgirucibhiḥ
vacōbhirvāgdēvī vadanakamalāmōda madhuraiḥ . 17 .
savitrībhiḥ vācāṁ - with the generators of speech (Vagdevatas)
śaśimaṇi śilā - moon stone gem
bhaṁga rucibhiḥ - lustre of the broken
vaśinī ādyābhiḥ - with Vasini and others (the 18 Vagdevatas)
tvāṁ saha - together with you
janani - Oh Mother! (Sakti)
saṁciṁtayati yaḥ - he who reflects
saḥ kartā kāvyānāṁ bhavati - he is the author of poetic composition
mahatāṁ - great (poets)
bhaṁgi rucibhiḥ - with the beauty of wit
vacōbhiḥ - with words
vāk dēvī vadana kamala - the lotus face of the goddess of speech
āmōda madhuraiḥ - sweetly fragrant
Oh Mother! he who reflects on you together with Vasini and others, who are the generators of speech, and who have the lustre of the broken moon stone gem, he is the author of poetic composition with the beauty of wit of the great (poets) and with words that are sweetly fragrant as the lotus face of the goddess of speech.
(Sakti is surrounded by the celestials, the Vagdevatas.
Cf SVL Verse 17 : Siva is surrounded by the worshipping celestials).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tanucchāyābhistē taruṇa taraṇi śrīsaraṇibhiḥ
rdivaṁ sarvāmurvīmaruṇimanimagnāṁ smarati yaḥ ,
bhavaṁtyasya trasyadvanahariṇa śālīna nayanāḥ
sahōrvaśyā vaśyāḥ kati kati na gīrvāṇa gaṇikāḥ . 18 .
tanucchāyābhiḥ - by the lustre of body
tē - your
taruṇa taraṇi śrīḥ - the lustre of the newly risen sun
saraṇibhiḥ - with arrangement
divaṁ - heaven
sarvāṁ urvīṁ - all the earth
aruṇimani magnāṁ - immersed in redness
smarati yaḥ - he who thinks
bhavaṁti asya - to him
trasyat vana hariṇa - frightened forest deer
śālīna nayanāḥ - eyes resembling
saha ūrvaśyāḥ - along with Urvasi (the most beautiful of the
celestial maidens)
vaśyāḥ - (are) submissive
kati kati - how many
na - not
gīrvāṇa gaṇikāḥ - celestial courtesans
He who thinks all heaven and earth as immersed in redeness by the lustre of your body, with an arrangement like the lustre of the newly risen sun, to him, how many celestial courtesans along with Urvasi, with eyes resembling frightened forest deer are not submissive ? (Indeed all are submissive)
(The celestials submit to Sakti's devotee.
Cf SVL Verse 18 : The celestials worship Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
mukhaṁ biṁduṁ kr̥tvā kucayugamadhastasya tadadhō
harārdhaṁ dhyāyēdyō haramahiṣi tē manmathakalām ,
sa sadyaḥ saṁkṣōbhaṁ nayati vanitā ityati laghu
trilōkīmapyāśu bhramayati ravīṁdu stanayugām . 19 .
mukhaṁ - face
biṁduṁ - the central circle of the Sricakra (representing Siva
and Sakti in the causal stage of creation)
kr̥tvā - having regarded
kuca yugaṁ - the pair of breasts
adhaḥ tasya - below that
tat adhaḥ - below that
harārdhaṁ - the lower half of Siva (Yoni or the female organs of generation)
dhyāyēt yaḥ - he who will meditate
haramahiṣi - Oh queen of Hara (Siva)! (Sakti)
tē manmathakalāṁ - your manifestation of creative will
saḥ sadyaḥ - he immediately
saṁkṣōbhaṁ nayati - reduces (them) to a state of agitation
vanitā - women
iti ati laghu - as for this, it is very easy
trilōkīṁ api - even the maiden of the three worlds (personified as a woman)
āśu bhramayati - quickly deludes
ravi iṁdu stana yugāṁ - with the sun and moon for the pair of breasts
Oh queen of Hara! he who meditates on your manifestation of creative will, having regarded the Bindu as (your) face, the bosom (as) below that, and the female organs of generation (as) below that, he immediately reduces women to a state of agitation. As for this, it is very easy. He even deludes quickly, the maiden of the three worlds with the sun and moon for the pair of breasts.
(The devotee of Sakti overcomes the world with ease.
Cf SVL Verse 19 : The devotee seeks Siva's grace to overcome worldly life).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
kiraṁtīmaṁgēbhyaḥ kiraṇa nikuruṁbāmr̥tarasaṁ
hr̥di tvāmādhattē himakaraśilā mūrtimiva yaḥ ,
sa sarpāṇāṁ darpaṁ śamayati śakuṁtādhipa iva
jvarapluṣṭān dr̥ṣṭyā sukhayati sudhā dhārasirayā . 20 .
kiraṁtīṁ - scattering
aṁgēbhyaḥ - from the body parts
kiraṇa nikuruṁba - multitude of rays
amr̥ta rasaṁ - the essence of nectar
hr̥di - in the heart
tvāṁ - you
ādhattē - he fixes
himakara śilā - moon stone
mūrtiṁ iva - like an idol
yaḥ saḥ - he, who
sarpāṇāṁ darpaṁ - the pride of serpents (poison)
śamayati - he destroys
śakuṁtādhipaḥ iva - like the lord of birds (Garuda)
jvara pluṣṭān - those scorched by fever
dr̥ṣṭyā - by a look
sukhayati - he comforts
sudhā dhāra sirayā - endowed with a (blood) vessel (nadi) streaming nectar (and not blood)
He who fixes you in the heart scattering from the body parts, the essence of nectar like the multitude of rays from an idol of moonstone, he destroys the pride of serpents like the lord of birds, (and) comforts those scorched by fever by a (mere) look, endowed (as he is) with the vessel streaming nectar.
(The devotee of Sakti subdues the pride of serpents
Cf SVL Verse 20 : The monkey of the heart is subdued by devotion to Siva).
sauṁdaryalahari 21 - 30 (ānaṁdalahari)
taṭillēkhā tanvīṁ tapana śaśi vaiśvānaramayīṁ
niṣaṇṇāṁ ṣaṇṇāmapyupari kamalānāṁ tava kalāṁ ,
mahāpadmāṭavyāṁ mr̥ditamalamāyēna manasā
mahāṁtaḥ paśyaṁtō dadhati paramāhlāda laharīm . 21 .
taṭillēkhā tanvīṁ - slender as a streak of lightning (Kundalini or coiled up energy or aspect of Sakti within the indiviual, having evolved the twenty five categories within, corresponding to the macrocosm without).
tapana - sun
śaśi - moon
vaiśvānaramayīṁ - of the nature of fire
niṣaṇṇāṁ - seated
ṣaṇṇāṁ - the six
api - and (the three granthis or knots - Brahma, Vishnu and Rudra, seperating the cakras)
upari - above
kamalānāṁ - the lotuses (yogic cakras)
tava kalāṁ - your aspect (as Sadakhya, from the union of the Kundalini with the Sadasiva tattva and which is the source of the twenty five categories of the universe.
mahā padmāṭavyāṁ - in the great lotus forest (the Sahasrara)
mr̥dita mala māyēna - free from sin and illusion
manasā - by a mind
mahāṁtaḥ - greatmen
paśyaṁtaḥ - those who perceive
dadhati - pocess
paraṁ āhlāda laharīṁ - the wave of supreme joy
Great men who perceive by a mind free from sin and illusion, your aspect (as the Sadakhya kala), seated in the great lotus forest (the Sahasrara), above the six lotuses (yogic cakras) and (the granthis or knots), slender as a streak of lightning, of the nature of the sun, moon and fire, possess the wave of supreme joy.
(The mind of the devotee, free from sin and illusion, perceives Siva - Sakti in the great lotus forest.
Cf SVL, Verse 21 : Siva - Sakti reach the pure, lotus like heart of the devotee).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
bhavāni tvaṁ dāsē mayi vitara dr̥ṣṭiṁ sakaruṇāṁ
iti stōtuṁ vāṁchan kathayati bhavāni tvamiti yaḥ ,
tadaiva tvaṁ tasmai diśasi nijasāyujya padavīṁ
mukuṁda brahmēṁdra sphuṭa makuṭa nīrājitapadām . 22 .
bhavāni - Oh Bhavani! (Sakti)
tvaṁ dāsē mayi - on me your slave
vitara - you bestow
dr̥ṣṭiṁ - look
sakaruṇāṁ - endowed with compassion
iti - thus
stōtuṁ vāṁchan - desiring to praise
kathayati - says
bhavāni tvaṁ iti - may I become you, thus (by treating the word "Bhavani" as a verbal declension, one elevates the meaning to that of the aphorisitic declaration : ahaṁ brahmāsmi).
yaḥ - he
tadā ēva - at that moment itself
tvaṁ - you
tasmai diśasi - you grant to him
nija sāyujya padavīṁ - the state of perpetual absorption of the self into the deity (one of the four states of Mukti or Liberation)
mukuṁda - Mukunda (Hari)
brahma - Brahma
iṁdra - Indra
sphuṭa makuṭa - bright diadems
nīrājita padāṁ - feet which receive the oblation of lights
"Oh Bhavani! bestow on me your slave, (your) look endowed with compassion". He who desiring to praise you thus, (and) says thus : "May I become you". At that moment itself, you, whose feet receive the oblation of lights from the bright diadems of Mukunda, Brahma, and Indra, grant to him the state of perpetual absorption into the deity.
(The devotee entreats Sakti to bestow compassion.
Cf SVL Verse 22: The devotee entreats Siva to bestow compassion).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tvayā hr̥tvā vāmaṁ vapuraparitr̥ptēna manasā
śarīrārdhaṁ śaṁbhōraparamapi śaṁkē hr̥tamabhūt ,
yadētat tvadrūpaṁ sakalamaruṇābhaṁ trinayanaṁ
kucābhyāmānamraṁ kuṭila śaśi cūḍāla makuṭam . 23 .
tvayā - by you
hr̥tvā - having taken over
vāmaṁ vapuḥ - the left half of the body
aparitr̥ptēna manasā - with a dissatisfied mind
śarīrārdhaṁ - half of the body
śaṁbhōḥ - of Sambhu (Siva)
aparaṁ api - the other (half) also
śaṁkē - I think
hr̥taṁ abhūt - was taken
yat - because
ētat tvat rūpaṁ - this your form
sakalaṁ aruṇābhaṁ - entirely red
tri nayanaṁ - has three eyes
kucābhyāṁ ānamraṁ - curved by the bosom
kuṭila śaśi - the crescent moon
cūḍāla makuṭam - crown crested
I think having taken over the left half of the body of Sambhu, with a (still) dissatisfied mind, the other (half) of the body was also taken over by you. Because, this form of your's is entirely red, has three eyes, is curved by the bosom (and) has a crown crested by the crescent moon.
(Sakti is dissatisfied by anything less than total identity
with Siva. Cf SVL, Verse 23 : The devotee is dissatisfied by anything less than seeing Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
jagatsūtē dhātā hariravati rudraḥ kṣapayatē
tiraskurvan ētat svayamapi vapurīśastirayati ,
sadā pūrvaḥ sarvaṁ tadidamanugr̥hṇāti ca śiva
stavājñāmālaṁbya kṣaṇacalitayōḥ bhrūlatikayōḥ . 24 .
jagat sūtē - begets the world
dhātā - Dhata (Brahma)
hariḥ avati - Hari (Vishnu) protects
rudraḥ kṣapayatē - Rudra destroys
tiraskurvan - withdrawing
ētat - this (Dhata, Hari and Rudra)
svayaṁ api vapuḥ - even his own body
īśaḥ - Isa
tirayati - obscures (Isa withdraws into Sadasiva. ie universal dissolution)
sadā pūrvaḥ - preceeded by the word "Sada" (perpetual)
sarvaṁ tat idaṁ - in all this
anugr̥hṇāti - obliges
ca - indeed
śivaḥ - Siva (Sadasiva, who is passive and in eternal union with Sakti)
tava ājñāṁ ālaṁbya - stayed by your order
kṣaṇa calitayōḥ - exhibiting momentary movement
bhrū latikayōḥ - of the eyebrows
Dhata begets the world. Hari protects (it). Rudra destroys (it). Isa withdrawing this (Dhata, Hari and Rudra), obscures even his own body (by withdrawing into Sadasiva). Indeed Siva (whose name) is preceded by (the word) Sada, obliges in all this, stayed by your order, exhibited by the momentary movement of (your) eyebrows.
(The cycles of creation are at the behest of Sakti.
Cf SVL, Verse 24 : The devotee wishes to spend the cycles of creation worshipping Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
trayāṇāṁ dēvānāṁ triguṇa janitānāṁ tava śivē
bhavēt pūjā pūjā tava caraṇayōryā viracitā ,
tathā hi tvatpādōdvahana maṇipīṭhasya nikaṭē
sthitā hyētē śaśvanmukulita karōttaṁsa makuṭāḥ . 25 .
trayāṇāṁ dēvānāṁ - of the three gods (Brahma, Vishnu and Rudra)
tri guṇa janitānāṁ - born of the three properties (Sattva, Rajas and Tamas)
tava - your
śivē - Oh Sivaa ! (Sakti)
bhavēt pūjā - becomes homage
pūjā - homage
tava caraṇayōḥ - to your feet
yā viracitā - that made
tathā hi - this is appropriate
tvat pāda - your feet
udvahana - supporting
maṇi pīṭhasya - of the gem (studded) pedestal
nikaṭē - in proximity
sthitāḥ - (they) stand
hi ētē - indeed these (gods)
śaśvat - eternally
mukulita karaḥ - hands held together in the shape of a bud
uttaṁsa makuṭāḥ - cresting (their) crowns
Oh Sivaa ! that homage made to your feet becomes homage to the three gods born of your three properties. This is appropriate (for) indeed these stand in proximity to the gem (studded) pedestal, supporting your feet, with hands held together in the form of a bud, cresting (their) crowns eternally.
(Sakti is worshipped by Brahma and others.
Cf SVL Verse 25 : Siva is worshipped by Brahma and others).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
viriṁciḥ paṁcatvaṁ vrajati harirāpnōti viratiṁ
vināśaṁ kīnāśō bhajati dhanadō yāti nidhanam ,
vitaṁdrī māhēṁdrī vitatirapi saṁmīlita dr̥śā
mahāsaṁhārē'smin viharati sati tvatpatirasau . 26 .
viriṁciḥ - Virinchi (Brahma)
paṁcatvaṁ vrajati - proceeds to death (dissolution into the five elements)
hariḥ - Hari (Vishnu)
āpnōti viratiṁ - meets an end
vināśaṁ - destruction
kīnāśaḥ - Kinaasa (Yama, the lord of death)
bhajati - obtains
dhanadaḥ - Dhanada (Kubera, the lord of wealth)
yāti nidhanaṁ - proceeds to death
vitaṁdrī - are in deep sleep (of death)
māhēṁdrī vitatiḥ api - the group of Mahendras (Indra the lord of gods) also
saṁmīlita dr̥śā - with eyes closed
mahā saṁhārē asmin - in this the great universal destruction
viharati - he sports
sati - Oh Sati! (chaste wife) (Sakti)
tvat patiḥ asau - this your husband (Sadasiva)
Virinchi proceeds to death. Hari meets an end. Kinaasa obtains destruction. Dhanada proceeds to death. The group of Indras are also in deep sleep (death) with eyes closed. Oh Sati! in this great universal destruction, this (Sadasiva) your husband sports.
(Brahma and others perish at the end of the creative cycle
Cf SVL, verse 26 : The devotee seeks the joy not vouchsafed to Brahma and others).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
japō jalpaḥ śilpaṁ sakalamapi mudrā viracanā
gatiḥ prādakṣiṇya kramaṇamaśanādyāhuti vidhiḥ ,
praṇāmaḥ saṁvēśaḥ sukhamakhilamātmārpaṇa dr̥śā
saparyā paryāyastava bhavatu yanmē vilasitam . 27 .
japaḥ - muttered prayers
jalpaḥ - speech
śilpaṁ - manual tasks
sakalaṁ api - and all
mudrā viracanā - the symbolic arrangement of fingers in worship
gatiḥ - the gait
prādakṣiṇya kramaṇaṁ - the steps of circambulation of the deity
aśanādi - food etc.
āhuti vidhiḥ - the method of offering oblations
praṇāmaḥ - salutation
saṁvēśaḥ - sleep
sukhaṁ akhilaṁ - all that is facile
ātmārpaṇa dr̥śā - from the point of view of offering the self
saparyā paryāyaḥ - synonymous with worship
tava bhavatu - let it be to you
yat mē vilasitam - that which is manifested in me
Let speech be muttered prayers, and all manual tasks the symbolic arrangement of fingers in worship, let gait be the steps of circambulation of the deity, let food etc. be the method of offering oblations, let sleep be salutation, let all that is facilely manifested in me be synonymous with worship to you
from the point of view of offering the self (in worship).
(The devotee offers all bodily functions to Sakti.
Cf SVL, verse 27 : The devotee offers his mind to Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
sudhāmapyāsvādya pratibhaya jarā mr̥tyu hariṇīṁ
vipadyaṁtē viśvē vidhi śatamakhādyā diviṣadaḥ ,
karālaṁ yat kṣvēlaṁ kabalitavataḥ kālakalanā
na śaṁbhōstanmūlaṁ tava janani tāṭaṁka mahimā . 28 .
sudhāṁ api - even ambrosia
āsvādya - having eaten
pratibhaya - the fearful
jarā mr̥tyu - old age (and) death
hariṇīṁ - that which removes
vipadyaṁtē - they die
viśvē - all
vidhi - Vidhi (Brahma)
śatamakhaḥ ādyāḥ - Satamkha (Indra) and others
diviṣadaḥ - inhabitants of heaven
karālaṁ - dreadful
yat - because
kṣvēlaṁ - poison
kabalitavataḥ - one who has swallowed a mouthful
kāla kalanā - subject to time (does not succumb to death)
na - not
śaṁbhōḥ - for Sambhu (Siva)
tat mūlaṁ - because of it
tava janani - your Oh Mother! (Sakti)
tāṭaṁka mahimā - the greatness of the earring (the Sricakra)
Having eaten even ambrosia, which removes the fearful old age (and) death, Vidhi, Satamakha and all other inhabitants of heaven die. (But if) Sambhu, who has swallowed a mouthful of the dreadful poison is not subject to time because of it, (it is) because of the greatness of your earring Oh Mother!
(Siva is freed from death by Sakti
Cf SVL, verse 28 : The devotee is freed from the cycle of birth and death by worship of Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
kirīṭaṁ vairiṁcaṁ parihara puraḥ kaiṭabhabhidaḥ
kaṭhōrē kōṭīrē skhalasi jahi jaṁbhāri makuṭam ,
praṇamrēṣvētēṣu prasabhamupayātasya bhavanaṁ
bhavasyābhyutthānē tava parijanōktirvijayatē . 29 .
kirīṭaṁ - the crown
vairiṁcaṁ - of Virinchi (Brahma)
parihara - you avoid
puraḥ - in front
kaiṭabha bhidaḥ - the destroyer of (the demon) Kaitabha (Vishnu)
kaṭhōrē kōṭīrē - the hard crown
skhalasi - you (will) trip
jahi - avoid
jaṁbhāri makuṭam - the crown of the enemy of Jambha (Indra)
praṇamrēṣu ētēṣu - when these (gods) are paying obeissance
prasabhaṁ - impetuously
upayātasya bhavanaṁ - who approaches (your) abode
bhavasya - of Bhava (Siva)
abhyutthānē - when you rise in honour
tava - your
parijanōktiḥ - the words of the retinue
vijayatē - may it triumph
"Avoid the crown of Virinchi in front! You (will) trip on the hard crown of Kaitabhabhida! Avoid the crown of Jambhari!" May (such) words of your retinue triumph, when you impetuously rise in honour of Bhava, who approaches (your) abode, when these (gods) are paying obeissance.
(The celestials pray to Sakti.
Cf SVL, verse 29 : The celestials pray to Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
svadēhōdbhūtābhirghr̥ṇibhiraṇimādyābhirabhitō
niṣēvyē nityē tvāmahamiti sadā bhāvayati yaḥ ,
kimāścaryaṁ tasya trinayana samr̥ddhiṁ tr̥ṇayatō
mahāsaṁvartāgnirviracayati nīrājana vidhim . 30 .
svadēhōdbhūtābhiḥ - generated from (your) own body
ghr̥ṇibhiḥ - by the light rays
aṇimādyābhiḥ - Anima (capacity for atomic reduction) and others
(the eight superhuman powers or Siddhis, personified as godesses)
abhitaḥ - surrounded by
niṣēvyē - Oh one worthy of adoration! (Sakti)
nityē - Oh eternal one! (Sakti)
tvāṁ ahaṁ iti - you as the self (the aphorisitic declaration
ahaṁ brahmāsmi)
sadā - always
bhāvayati - meditates
yaḥ - he who
kiṁ āścaryaṁ - Oh how wonderful!
tasya - to him
trinayana samr̥ddhiṁ - the wealth of absorption into the three eyed one (Siva)
tr̥ṇayataḥ - as equivalent to (but a piece of) straw
mahā saṁvartāgniḥ - the great fire of dissolution
viracayati - performs
nīrājana vidhiṁ - the ceremony of waving lights (as an act of
adoration to the deity)
Oh one worthy of adoration! Oh eternal one! he who constantly meditates on you, who is surrounded by the light rays of Anima and others generated from your own body, as the self, to him (the devotee) who considers the wealth of absorption into Siva as equivalent to (but) a piece of straw, the great fire of dissolution performs the ceremony of waving lights. Oh how wonderful!
(The devotee of Sakti considers himself superior to Siva.
Cf SVL, verse 30 : The devotee of Siva considers himself inferior to the celestial devotees).
niṣaṇṇāṁ ṣaṇṇāmapyupari kamalānāṁ tava kalāṁ ,
mahāpadmāṭavyāṁ mr̥ditamalamāyēna manasā
mahāṁtaḥ paśyaṁtō dadhati paramāhlāda laharīm . 21 .
taṭillēkhā tanvīṁ - slender as a streak of lightning (Kundalini or coiled up energy or aspect of Sakti within the indiviual, having evolved the twenty five categories within, corresponding to the macrocosm without).
tapana - sun
śaśi - moon
vaiśvānaramayīṁ - of the nature of fire
niṣaṇṇāṁ - seated
ṣaṇṇāṁ - the six
api - and (the three granthis or knots - Brahma, Vishnu and Rudra, seperating the cakras)
upari - above
kamalānāṁ - the lotuses (yogic cakras)
tava kalāṁ - your aspect (as Sadakhya, from the union of the Kundalini with the Sadasiva tattva and which is the source of the twenty five categories of the universe.
mahā padmāṭavyāṁ - in the great lotus forest (the Sahasrara)
mr̥dita mala māyēna - free from sin and illusion
manasā - by a mind
mahāṁtaḥ - greatmen
paśyaṁtaḥ - those who perceive
dadhati - pocess
paraṁ āhlāda laharīṁ - the wave of supreme joy
Great men who perceive by a mind free from sin and illusion, your aspect (as the Sadakhya kala), seated in the great lotus forest (the Sahasrara), above the six lotuses (yogic cakras) and (the granthis or knots), slender as a streak of lightning, of the nature of the sun, moon and fire, possess the wave of supreme joy.
(The mind of the devotee, free from sin and illusion, perceives Siva - Sakti in the great lotus forest.
Cf SVL, Verse 21 : Siva - Sakti reach the pure, lotus like heart of the devotee).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
bhavāni tvaṁ dāsē mayi vitara dr̥ṣṭiṁ sakaruṇāṁ
iti stōtuṁ vāṁchan kathayati bhavāni tvamiti yaḥ ,
tadaiva tvaṁ tasmai diśasi nijasāyujya padavīṁ
mukuṁda brahmēṁdra sphuṭa makuṭa nīrājitapadām . 22 .
bhavāni - Oh Bhavani! (Sakti)
tvaṁ dāsē mayi - on me your slave
vitara - you bestow
dr̥ṣṭiṁ - look
sakaruṇāṁ - endowed with compassion
iti - thus
stōtuṁ vāṁchan - desiring to praise
kathayati - says
bhavāni tvaṁ iti - may I become you, thus (by treating the word "Bhavani" as a verbal declension, one elevates the meaning to that of the aphorisitic declaration : ahaṁ brahmāsmi).
yaḥ - he
tadā ēva - at that moment itself
tvaṁ - you
tasmai diśasi - you grant to him
nija sāyujya padavīṁ - the state of perpetual absorption of the self into the deity (one of the four states of Mukti or Liberation)
mukuṁda - Mukunda (Hari)
brahma - Brahma
iṁdra - Indra
sphuṭa makuṭa - bright diadems
nīrājita padāṁ - feet which receive the oblation of lights
"Oh Bhavani! bestow on me your slave, (your) look endowed with compassion". He who desiring to praise you thus, (and) says thus : "May I become you". At that moment itself, you, whose feet receive the oblation of lights from the bright diadems of Mukunda, Brahma, and Indra, grant to him the state of perpetual absorption into the deity.
(The devotee entreats Sakti to bestow compassion.
Cf SVL Verse 22: The devotee entreats Siva to bestow compassion).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tvayā hr̥tvā vāmaṁ vapuraparitr̥ptēna manasā
śarīrārdhaṁ śaṁbhōraparamapi śaṁkē hr̥tamabhūt ,
yadētat tvadrūpaṁ sakalamaruṇābhaṁ trinayanaṁ
kucābhyāmānamraṁ kuṭila śaśi cūḍāla makuṭam . 23 .
tvayā - by you
hr̥tvā - having taken over
vāmaṁ vapuḥ - the left half of the body
aparitr̥ptēna manasā - with a dissatisfied mind
śarīrārdhaṁ - half of the body
śaṁbhōḥ - of Sambhu (Siva)
aparaṁ api - the other (half) also
śaṁkē - I think
hr̥taṁ abhūt - was taken
yat - because
ētat tvat rūpaṁ - this your form
sakalaṁ aruṇābhaṁ - entirely red
tri nayanaṁ - has three eyes
kucābhyāṁ ānamraṁ - curved by the bosom
kuṭila śaśi - the crescent moon
cūḍāla makuṭam - crown crested
I think having taken over the left half of the body of Sambhu, with a (still) dissatisfied mind, the other (half) of the body was also taken over by you. Because, this form of your's is entirely red, has three eyes, is curved by the bosom (and) has a crown crested by the crescent moon.
(Sakti is dissatisfied by anything less than total identity
with Siva. Cf SVL, Verse 23 : The devotee is dissatisfied by anything less than seeing Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
jagatsūtē dhātā hariravati rudraḥ kṣapayatē
tiraskurvan ētat svayamapi vapurīśastirayati ,
sadā pūrvaḥ sarvaṁ tadidamanugr̥hṇāti ca śiva
stavājñāmālaṁbya kṣaṇacalitayōḥ bhrūlatikayōḥ . 24 .
jagat sūtē - begets the world
dhātā - Dhata (Brahma)
hariḥ avati - Hari (Vishnu) protects
rudraḥ kṣapayatē - Rudra destroys
tiraskurvan - withdrawing
ētat - this (Dhata, Hari and Rudra)
svayaṁ api vapuḥ - even his own body
īśaḥ - Isa
tirayati - obscures (Isa withdraws into Sadasiva. ie universal dissolution)
sadā pūrvaḥ - preceeded by the word "Sada" (perpetual)
sarvaṁ tat idaṁ - in all this
anugr̥hṇāti - obliges
ca - indeed
śivaḥ - Siva (Sadasiva, who is passive and in eternal union with Sakti)
tava ājñāṁ ālaṁbya - stayed by your order
kṣaṇa calitayōḥ - exhibiting momentary movement
bhrū latikayōḥ - of the eyebrows
Dhata begets the world. Hari protects (it). Rudra destroys (it). Isa withdrawing this (Dhata, Hari and Rudra), obscures even his own body (by withdrawing into Sadasiva). Indeed Siva (whose name) is preceded by (the word) Sada, obliges in all this, stayed by your order, exhibited by the momentary movement of (your) eyebrows.
(The cycles of creation are at the behest of Sakti.
Cf SVL, Verse 24 : The devotee wishes to spend the cycles of creation worshipping Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
trayāṇāṁ dēvānāṁ triguṇa janitānāṁ tava śivē
bhavēt pūjā pūjā tava caraṇayōryā viracitā ,
tathā hi tvatpādōdvahana maṇipīṭhasya nikaṭē
sthitā hyētē śaśvanmukulita karōttaṁsa makuṭāḥ . 25 .
trayāṇāṁ dēvānāṁ - of the three gods (Brahma, Vishnu and Rudra)
tri guṇa janitānāṁ - born of the three properties (Sattva, Rajas and Tamas)
tava - your
śivē - Oh Sivaa ! (Sakti)
bhavēt pūjā - becomes homage
pūjā - homage
tava caraṇayōḥ - to your feet
yā viracitā - that made
tathā hi - this is appropriate
tvat pāda - your feet
udvahana - supporting
maṇi pīṭhasya - of the gem (studded) pedestal
nikaṭē - in proximity
sthitāḥ - (they) stand
hi ētē - indeed these (gods)
śaśvat - eternally
mukulita karaḥ - hands held together in the shape of a bud
uttaṁsa makuṭāḥ - cresting (their) crowns
Oh Sivaa ! that homage made to your feet becomes homage to the three gods born of your three properties. This is appropriate (for) indeed these stand in proximity to the gem (studded) pedestal, supporting your feet, with hands held together in the form of a bud, cresting (their) crowns eternally.
(Sakti is worshipped by Brahma and others.
Cf SVL Verse 25 : Siva is worshipped by Brahma and others).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
viriṁciḥ paṁcatvaṁ vrajati harirāpnōti viratiṁ
vināśaṁ kīnāśō bhajati dhanadō yāti nidhanam ,
vitaṁdrī māhēṁdrī vitatirapi saṁmīlita dr̥śā
mahāsaṁhārē'smin viharati sati tvatpatirasau . 26 .
viriṁciḥ - Virinchi (Brahma)
paṁcatvaṁ vrajati - proceeds to death (dissolution into the five elements)
hariḥ - Hari (Vishnu)
āpnōti viratiṁ - meets an end
vināśaṁ - destruction
kīnāśaḥ - Kinaasa (Yama, the lord of death)
bhajati - obtains
dhanadaḥ - Dhanada (Kubera, the lord of wealth)
yāti nidhanaṁ - proceeds to death
vitaṁdrī - are in deep sleep (of death)
māhēṁdrī vitatiḥ api - the group of Mahendras (Indra the lord of gods) also
saṁmīlita dr̥śā - with eyes closed
mahā saṁhārē asmin - in this the great universal destruction
viharati - he sports
sati - Oh Sati! (chaste wife) (Sakti)
tvat patiḥ asau - this your husband (Sadasiva)
Virinchi proceeds to death. Hari meets an end. Kinaasa obtains destruction. Dhanada proceeds to death. The group of Indras are also in deep sleep (death) with eyes closed. Oh Sati! in this great universal destruction, this (Sadasiva) your husband sports.
(Brahma and others perish at the end of the creative cycle
Cf SVL, verse 26 : The devotee seeks the joy not vouchsafed to Brahma and others).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
japō jalpaḥ śilpaṁ sakalamapi mudrā viracanā
gatiḥ prādakṣiṇya kramaṇamaśanādyāhuti vidhiḥ ,
praṇāmaḥ saṁvēśaḥ sukhamakhilamātmārpaṇa dr̥śā
saparyā paryāyastava bhavatu yanmē vilasitam . 27 .
japaḥ - muttered prayers
jalpaḥ - speech
śilpaṁ - manual tasks
sakalaṁ api - and all
mudrā viracanā - the symbolic arrangement of fingers in worship
gatiḥ - the gait
prādakṣiṇya kramaṇaṁ - the steps of circambulation of the deity
aśanādi - food etc.
āhuti vidhiḥ - the method of offering oblations
praṇāmaḥ - salutation
saṁvēśaḥ - sleep
sukhaṁ akhilaṁ - all that is facile
ātmārpaṇa dr̥śā - from the point of view of offering the self
saparyā paryāyaḥ - synonymous with worship
tava bhavatu - let it be to you
yat mē vilasitam - that which is manifested in me
Let speech be muttered prayers, and all manual tasks the symbolic arrangement of fingers in worship, let gait be the steps of circambulation of the deity, let food etc. be the method of offering oblations, let sleep be salutation, let all that is facilely manifested in me be synonymous with worship to you
from the point of view of offering the self (in worship).
(The devotee offers all bodily functions to Sakti.
Cf SVL, verse 27 : The devotee offers his mind to Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
sudhāmapyāsvādya pratibhaya jarā mr̥tyu hariṇīṁ
vipadyaṁtē viśvē vidhi śatamakhādyā diviṣadaḥ ,
karālaṁ yat kṣvēlaṁ kabalitavataḥ kālakalanā
na śaṁbhōstanmūlaṁ tava janani tāṭaṁka mahimā . 28 .
sudhāṁ api - even ambrosia
āsvādya - having eaten
pratibhaya - the fearful
jarā mr̥tyu - old age (and) death
hariṇīṁ - that which removes
vipadyaṁtē - they die
viśvē - all
vidhi - Vidhi (Brahma)
śatamakhaḥ ādyāḥ - Satamkha (Indra) and others
diviṣadaḥ - inhabitants of heaven
karālaṁ - dreadful
yat - because
kṣvēlaṁ - poison
kabalitavataḥ - one who has swallowed a mouthful
kāla kalanā - subject to time (does not succumb to death)
na - not
śaṁbhōḥ - for Sambhu (Siva)
tat mūlaṁ - because of it
tava janani - your Oh Mother! (Sakti)
tāṭaṁka mahimā - the greatness of the earring (the Sricakra)
Having eaten even ambrosia, which removes the fearful old age (and) death, Vidhi, Satamakha and all other inhabitants of heaven die. (But if) Sambhu, who has swallowed a mouthful of the dreadful poison is not subject to time because of it, (it is) because of the greatness of your earring Oh Mother!
(Siva is freed from death by Sakti
Cf SVL, verse 28 : The devotee is freed from the cycle of birth and death by worship of Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
kirīṭaṁ vairiṁcaṁ parihara puraḥ kaiṭabhabhidaḥ
kaṭhōrē kōṭīrē skhalasi jahi jaṁbhāri makuṭam ,
praṇamrēṣvētēṣu prasabhamupayātasya bhavanaṁ
bhavasyābhyutthānē tava parijanōktirvijayatē . 29 .
kirīṭaṁ - the crown
vairiṁcaṁ - of Virinchi (Brahma)
parihara - you avoid
puraḥ - in front
kaiṭabha bhidaḥ - the destroyer of (the demon) Kaitabha (Vishnu)
kaṭhōrē kōṭīrē - the hard crown
skhalasi - you (will) trip
jahi - avoid
jaṁbhāri makuṭam - the crown of the enemy of Jambha (Indra)
praṇamrēṣu ētēṣu - when these (gods) are paying obeissance
prasabhaṁ - impetuously
upayātasya bhavanaṁ - who approaches (your) abode
bhavasya - of Bhava (Siva)
abhyutthānē - when you rise in honour
tava - your
parijanōktiḥ - the words of the retinue
vijayatē - may it triumph
"Avoid the crown of Virinchi in front! You (will) trip on the hard crown of Kaitabhabhida! Avoid the crown of Jambhari!" May (such) words of your retinue triumph, when you impetuously rise in honour of Bhava, who approaches (your) abode, when these (gods) are paying obeissance.
(The celestials pray to Sakti.
Cf SVL, verse 29 : The celestials pray to Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
svadēhōdbhūtābhirghr̥ṇibhiraṇimādyābhirabhitō
niṣēvyē nityē tvāmahamiti sadā bhāvayati yaḥ ,
kimāścaryaṁ tasya trinayana samr̥ddhiṁ tr̥ṇayatō
mahāsaṁvartāgnirviracayati nīrājana vidhim . 30 .
svadēhōdbhūtābhiḥ - generated from (your) own body
ghr̥ṇibhiḥ - by the light rays
aṇimādyābhiḥ - Anima (capacity for atomic reduction) and others
(the eight superhuman powers or Siddhis, personified as godesses)
abhitaḥ - surrounded by
niṣēvyē - Oh one worthy of adoration! (Sakti)
nityē - Oh eternal one! (Sakti)
tvāṁ ahaṁ iti - you as the self (the aphorisitic declaration
ahaṁ brahmāsmi)
sadā - always
bhāvayati - meditates
yaḥ - he who
kiṁ āścaryaṁ - Oh how wonderful!
tasya - to him
trinayana samr̥ddhiṁ - the wealth of absorption into the three eyed one (Siva)
tr̥ṇayataḥ - as equivalent to (but a piece of) straw
mahā saṁvartāgniḥ - the great fire of dissolution
viracayati - performs
nīrājana vidhiṁ - the ceremony of waving lights (as an act of
adoration to the deity)
Oh one worthy of adoration! Oh eternal one! he who constantly meditates on you, who is surrounded by the light rays of Anima and others generated from your own body, as the self, to him (the devotee) who considers the wealth of absorption into Siva as equivalent to (but) a piece of straw, the great fire of dissolution performs the ceremony of waving lights. Oh how wonderful!
(The devotee of Sakti considers himself superior to Siva.
Cf SVL, verse 30 : The devotee of Siva considers himself inferior to the celestial devotees).
sauṁdaryalahari 31 - 41 (ānaṁdalahari)
catuḥ ṣaṣṭyā taṁtraiḥ sakalamatisaṁdhāya bhuvanaṁ
sthitastattat siddhi prasava parataṁtraiḥ paśupatiḥ ,
punastvannirbaṁdhādakhila puruṣārthaika ghaṭanā
svataṁtraṁ tē taṁtraṁ kṣititalamavātītaradidam . 31 .
catuḥ ṣaṣṭyā taṁtraiḥ - with the sixty four spiritual disciplines (which do not follow the Vedic path and aim at Artha and Kama only)
sakalaṁ - all
atisaṁdhāya - having deceived
bhuvanaṁ - the world
sthitaḥ - desisted
tat tat - that, that (to each individually)
siddhi prasava - capable of generating a result
para taṁtraiḥ - restricted to
paśupatiḥ - Pasupati (Siva)
punaḥ - but
tvat nirbaṁdhāt - importuned by you
akhila puruṣārtha - all the principal objects of life (Dharma, Artha, Kama and Moksha)
ēka ghaṭanā - brings together as one
svataṁtraṁ - independently
tē taṁtraṁ - your spiritual discipline (the SriVidya expounded in the Subhagamapancakam, following the Vedic path and aiming at Moksha)
kṣititalaṁ - the surface of the earth
avātītarat - caused to descend
idam - this
Pasupati desisted, having deceived all the world, with the sixty four spiritual disciplines, which are capable of generating a result, restricted to each individually. But, importuned by you, he caused this, your spiritual discipline which independently brings together as one, all the principal objects of human life, to descend to the surface of the earth.
(Pasupati deceived all the world.
Cf SVL, verse 31 : Pasupati rendered the greatest of help to the world).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
śivaḥ śaktiḥ kāmaḥ kṣitiratha raviḥ śītakiraṇaḥ
smarō haṁsaḥ śakrastadanu ca parā māra harayaḥ ,
amī hr̥llēkhābhistisr̥bhiravasānēṣu ghaṭitā
bhajaṁtē varṇāstē tava janani nāmāvayavatām . 32 .
śivaḥ - the word Siva standing for the syllable `ka'
śaktiḥ - the word Sakti standing for the syllable `e'
kāmaḥ - the word Kama (Cupid) standing for the syllable `i'
kṣitiḥ - the word Kshiti (Earth) standing for the syllable `la'
athaḥ - then
raviḥ - the word Ravi (Sun) standing for the syllable `ha'
śītakiraṇaḥ - the word Sitakirana (Moon) standing for the syllable `sa'
smaraḥ - the word Smara (Cupid) standing for the syllable `ka'
haṁsaḥ - the word Hamsa standing for the syllable `ha'
śakraḥ - the word Shakra (Indra) standing for the syllable `la'
tat anu ca - and following that
parā - the word Paraa standing for the syllable `sa'
māraḥ - the word Maara (Cupid) standing for the syllable `ka'
harayaḥ - the word Hari standing for the syllable `la'
amī - these
hr̥llēkhābhiḥ tisr̥bhiḥ - with the three Hrimkaras
avasāṇēṣu ghaṭitāḥ - joined at the end
bhajaṁtē - they become
varṇāḥ tē - your syllables
tava janani - your Oh Mother! (Sakti)
nāma avayavatāṁ - parts of (your) name
Siva, Sakti, Kama, Kshiti (the words standing for the syllables `ka', `e', `i', `la'), then Ravi, Sitakirana, Smara, Hamsa, Sakra (the words standing for the syllables `ha', `sa', `ka', `ha', `la'), and following that Paraa, Maara, Hari (the words standing for the syllables `sa', `ka', `la'). Oh Mother! with the three Hrimkaras joined to the ends of these your syllables, they become parts of your name (the fifteen syllabled mantra with the sixteenth secret syllable `Srim' becomes the SriVidya mantra)
(The SriVidya containing the syllable `Sri' and the most sacred mantra for worship of Sakti.
Cf SVL, verse 32 : Siva's consumption of poison or `Sri', and the time of it's incident the most sacred for worship of Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
smaraṁ yōniṁ lakṣmīṁ tritayamidamādau tava manō
rnidhāyaikē nityē niravadhi mahābhōga rasikāḥ ,
bhajaṁti tvāṁ ciṁtāmaṇi guṇanibaddhākṣa valayāḥ
śivāgnau juhvaṁtaḥ surabhighr̥ta dhārāhuti śataiḥ . 33 .
smaraṁ - the word Smara (Cupid) standing for the syllable `klim'
yōniṁ - the word Yoni standing for the syllable `hrim'
lakṣmīṁ - the word Lakshmi standing for the syllable `Srim'
tritayaṁ idaṁ - these three
ādau - in the beginning
tava manōḥ nidhāya - having placed in your mantra
ēkē - a few
nityē - Oh Eternal one! (Sakti)
niravadhi - endless
mahābhōga - great sacrifice (food offered to God)
rasikāḥ - connoiseurs
bhajaṁti tvāṁ - they worship you
ciṁtāmaṇi - the wish yeilding gem
guṇa nibaddha akṣa valayāḥ - the circles of the rosary tied by thread
śivāgnau - in the fire of Sivaa (Sakti)
juhvaṁtaḥ - pouring oblations into the sacrificial fire
surabhi ghr̥ta - fragrant clarified butter
dhārā - stream
āhuti śataiḥ - with hundreds of oblations
Having placed these three : Smara, Yoni, Lakshmi (standing for the syllables `klim', `hrim' and `srim') in the beginning of your mantra, Oh Eternal one !, a few conoisseurs of endless great sacrifice worship you with the circles of the rosary with Cintamani gems tied by thread (and) by pouring oblations into the fire of Sivaa, with hundreds of oblations of fragrant streams of clarified butter.
(The devotees of Sakti perform endless sacrifice.
Cf SVL, verse 33 : The devotee of Siva worships only once).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
śarīraṁ tvaṁ śaṁbhōḥ śaśi mihira vakṣōruha yugaṁ
tavātmānaṁ manyē bhagavati navātmānamanagham ,
ataḥ śēṣaḥ śēṣītyayamubhaya sādhāraṇatayā
sthitaḥ saṁbaṁdhō vāṁ samarasa parānaṁdaparayōḥ . 34 .
śarīraṁ - the body
tvaṁ - you (Sakti as Paraa at the time of Creation)
śaṁbhōḥ - of Sambhu (Siva as Parananda at the time of Creation)
śaśi mihira - moon, sun
vakṣō ruha - the bosom
yugaṁ - endowed with
tava ātmānaṁ - your body
manyē - I consider
bhagavati - Oh Bhagavati! (Oh glorious one!) (Sakti)
nava ātmānaṁ - one having nine parts (Kala, Kula,Naman, Jnana
Citta, Nada, Bindu, Kalaa and Jiva) (Siva)
anaghaṁ - sinless
ataḥ - therefore
śēṣaḥ śēṣī - the Accessory - Principal
iti - of the nature of
ayaṁ - this
ubhaya sādhāraṇatayā - being common to both
sthitaḥ - exists
saṁbaṁdhaḥ - relationship
vāṁ - in you (two)
samarasa - who are equipoised
parānaṁda - Parananda (transcendent bliss or Siva)
parayōḥ - Paraa (conciousness or Sakti)
Oh Bhagavati! you are the body of Sambhu, endowed with the sun - moon for the bosom. (Sakti is Accessory to Siva the Principal at the time of dissolution). I consider the sinless one with nine parts (Siva) as your body. (Siva is Accessory to Sakti the Principal at the time of creation). Therefore, this relationship of the nature of Accessory - Principal exists being common to both, who are Parananda and Paraa equipoised.
Note : This is the view of the Purvakaulas : the relative dominance of Sakti.
(At the time of dissolution Siva is the Principal and Sakti is the Accessory and vice versa at creation.
Cf SVL, verse 34 : Sambhu rejoices at the time of dissolution).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
manastvaṁ vyōma tvaṁ marudasi marutsārathirasi
tvamāpastvaṁ bhūmistvayi pariṇatāyāṁ na hi param ,
tvamēva svātmānaṁ pariṇamayituṁ viśva vapuṣā
cidānaṁdākāraṁ śivayuvati bhāvēna bibhr̥ṣē . 35 .
manaḥ tvaṁ - you are the mind (element in the Angya cakra)
vyōma tvaṁ - you are the space (element in the Vishuddhi cakra)
marut asi - you are the air (element in the Anahata cakra)
marut sārathiḥ asi - you are the fire (element in the Svadhishtana cakra)
tvaṁ āpaḥ - you are the water (element in the Manipura cakra)
tvaṁ bhūmiḥ - you are the earth (element in the Muladhara cakra)
tvayi pariṇayatāṁ - when you have trasformed (thus)
na hi param - there is nothing else indeed
tvaṁ ēva - you yourself
sva ātmānaṁ - own self
pariṇamayituṁ - to transform
viśva vapuṣā - the universe
cit ānaṁda ākāraṁ - the form of conciousness and bliss (Cit Sakti and Ananda Bhairava or the form of Brahman preceeding creation)
śivayuvati - Oh wife of Siva! (Sakti)
bhāvēna - by intention
bibhr̥ṣē - you bear
You are mind, you are space, you are air, you are fire, you are water (and) you are earth. When you have transformed (thus), there is nothing else indeed. You yourself to transform your own self into the universe, bear the form of conciousness - bliss by intention, Oh wife of Siva!
Note : This is the view of the Uttarakaulas : the absolute dominance of Sakti.
(Sakti is the micro and macrocosmic universe.
Cf SVL, verse 35 : Siva is all pervasive, within and without).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tavājñācakrasthaṁ tapana śaśi kōṭi dyutidharaṁ
paraṁ śaṁbhuṁ vaṁdē parimilita pārśvaṁ paracitā ,
yamārādhyan bhaktyā ravi śaśi śucīnāmaviṣayē
nirālōkē'lōkē nivasati hi bhālōka bhuvanē . 36 .
tava - your
ājñācakrasthaṁ - who is present in the Angya cakra (of the devotee or alternatively the four Siva cakras in the internal Sricakra in between the brows)
tapana śaśi kōṭi - ten million suns and moons
dyuti dharaṁ - who bears the lustre of
paraṁ śaṁbhuṁ - Sambhu called Para (Supreme bliss, Siva)
vaṁdē - I salute
parimilita pārśvaṁṁ - who is touched on both sides
paracitā - by Paraa Cit (Supreme conciousness, Sakti)
yaṁ ārādhyan - worshipping whom (Para Sambhu)
bhaktyā - with devotion
ravi śaśi śucīnāṁ aviṣayē - that is beyond the sun, moon and fire
nirālōkē - in the invisible
alōkē - unlike the (visible) world
nivasati hi - he indeed lives
bhālōka bhuvanē - in the luminous plane (the Sahasrara cakra)
I salute the Para Sambhu who is present in your Angya cakra, who bears the lustre of ten million suns and moons, (and) who is touched on both sides by Paraa Cit. He, worshipping whom (Para Sambhu) with devotion, certainly lives in the luminous plane, that is beyond the sun, moon and fire, which is invisible and unlike the (visible) world.
Note : The arrangement of the verses 36 - 41 is according to the order of origin of the five elements, one from the other : mind, space, air, fire, water and earth and corresponds to the respective cakras mentioned in verses 36 - 41.
(The devotee worships Siva and Sakti in the Sricakra within the body.
Cf SVL, verse 36 :The devotee worships Siva within the body).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
viśuddhau tē śuddhasphaṭika viśadaṁ vyōma janakam
śivaṁ sēvē dēvīmapi śivasamāna vyavasitām ,
yayōḥ kāṁtyā yāṁtyāḥ śaśikiraṇa sārūpya saraṇēḥ
vidhūtāṁtardhvāṁtā vilasati cakōrīva jagatī . 37 .
viśuddhau tē - in your Vishuddhi cakra
śuddha sphaṭika - flawless crystal
viśadaṁ - pure
vyōma janakam - the originator of the space element
śivaṁ sēvē - I worship Siva
dēvīṁ api - along with Devi (Sakti)
śiva samāna vyavasitāṁ - whose functions are equal to Siva
yayōḥ kāṁtyāḥ - whose (Siva and Sakti) lustre
yāṁtyāḥ - emerging
śaśi kiraṇa - moon beams
sārūpya saraṇēḥ - arranged similar to
vidhūta - dispelled
aṁtaḥ dhvāṁtā - inner darkness
vilasati - shines
cakōrī iva - like the Cakora bird (a mythological bird which subsists on moon beams, and hence rejoices, as per poetic convention)
jagatī - the worlds (heaven, earth and the nether worlds)
I worship Siva, in your Vishuddhi cakra, who is pure as flawless crystal, who is the originator of the space element, along with Devi, whose functions are equal to Siva; by whose emerging lustre arranged similar to moon beams, the worlds shine like the Cakora bird, with the inner darkness dispelled.
(The devotee worshipping Siva and Sakti, rejoices with his ignorance dispelled.
Cf SVL, verse 37 : The wise devotees of Siva obtain the joy of Siva who is with Uma).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
samunmīlat saṁvitkamala makaraṁdaika rasikaṁ
bhajē haṁsadvaṁdvaṁ kimapi mahatāṁ mānasacaram ,
yadālāpādaṣṭāśa guṇita vidyā pariṇatiḥ
yadādattē dōṣād guṇamakhilamadbhyaḥ paya iva . 38 .
samunmīlat - fully bloomed
saṁvit kamalaṁ - lotus of knowledge
makaraṁdaḥ ēka rasikaṁ - which relish only the honey
bhajē - I adore
haṁsa dvaṁdvaṁ - the pair of swans, Ham (Siva) and Sa (Sakti)
kiṁ api - which are indescribable
mahatāṁ - of great men
mānasa caraṁ - which move in the Manasa lake of the heart (swans permanently reside in the Manasa lake as per poetic convention)
yat ālāpāt - from whose conversation
aṣṭādaśa guṇita - enumerated as eighteen (Vedas, Vedangas etc)
vidyāḥ - systems of knowledge
pariṇatiḥ - developed
yat ādattē - which accept
dōṣāt - from sin
guṇaṁ akhilaṁ - all virtue
adbhyaḥ paya iva - like milk from water (as per poetic convention swans can seperate milk from water)
I adore the indescribable pair of swans (Siva and Sakti), which relish only the honey of the fully bloomed lotus of knowledge, which move in the Manasa lake of the hearts of great men, from whose conversation the systems of knowledge enumerated as eighteen developed (and) which accept all virtue from sin, like (seperating) milk from water.
(Siva and Sakti are in the Manasa lake of the heart.
Cf SVL, verse 38 : Siva and Sakti are in the lake of the heart).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tava svādhiṣṭhānē hutavahamadhiṣṭhāya nirataṁ
tamīḍē saṁvartaṁ janani mahatīṁ tāṁ ca samayām ,
yadālōkē lōkān dahati mahati krōdha kalitē
dayārdrā yā dr̥ṣṭiḥ śiśiramupacāraṁ racayati . 39 .
tava svādhiṣṭhānē - in your Svadhishthana cakra
tavahaṁ - the fire element
adhiṣṭhāya - having stationed
nirataṁ - uninterruptedly
taṁ īḍē - I praise
saṁvartaṁ - fire of dissolution (Siva as Rudra, the lord of dissolution or Sakti conceived as the fire of dissolution)
janani - Oh Mother! (Sakti)
mahatīṁ tāṁ ca samayāṁ - and that great Samayaa (Sakti)
yat ālōkē - the sight of which (the fire)
lōkān dahati - burns the worlds
mahati - great
krōdha kalitē - impelled by anger (of Rudra)
dayā ārdrā - tender with compassion
yā dr̥ṣṭiḥ - that look
śiśiraṁ upacāraṁ - cooling remedy
racayati - effects
Oh Mother! having stationed the fire element in your Svadhishthana cakra, I praise uninterruptedly that fire of dissolution (Siva as Rudra) and that great Samayaa. The sight of which, (the fire) impelled by the great anger (of Rudra) burns the worlds, (while) that look (of your's), tender with compassion effects a cooling remedy.
(Sakti's look effects a cooling remedy.
Cf SVL, verse 39 : Siva causes the sovereign remedy of knowledge - bliss to fructify).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
taṭitvaṁtaṁ śaktyā timira paripaṁthi sphuraṇayā
sphurannānā ratnābharaṇa pariṇaddhēṁdradhanuṣam ,
tava śyāmaṁ mēghaṁ kamapi maṇipūraika śaraṇaṁ
niṣēvē varṣaṁtaṁ haramihira taptaṁ tribhuvanam . 40 .
taṭitvaṁtaṁ - as lightning
śaktyā - with Sakti
timira paripaṁthi - foe of darkness
raṇayā - flashing
ran - shining
nānā ratna ābharaṇa - variegated gem studded ornaments
pariṇaddha - formed
iṁdra dhanuṣaṁ - rainbow
tava - your
śyāmaṁ mēghaṁ - dark cloud
kaṁ api - indescribable
maṇipūra - the Manipura cakra
ēka śaraṇaṁ - sole resort
niṣēvē - I worship
varṣaṁtaṁ - which showers
hara mihiraḥ - the fire of dissolution
taptaṁ tribhuvanaṁ - the burnt three worlds (heaven, earth and nether worlds)
I worship that indescribable dark cloud which showers on the three worlds burnt by the fire of dissolution, which has your Manipura cakra as the sole resort, with Sakti as lightning flashing as the foe of darkness, (and) with a rainbow formed by (your) shining variegated gem studded ornaments.
(The rain water of Sakti as the cloud cools the burnt worlds.
Cf SVL, verse 40 : The nectarean water of Siva's tale causes the crop of devotion to fructify).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tavādhārē mūlē saha samayayā lāsyaparayā
navātmānaṁ manyē navarasa mahātāṁḍava naṭaṁ ,
ubhābhyāmētābhyāmudaya vidhimuddiśya dayayā
sanāthābhyāṁ jajñē janaka jananīmat jagadidam . 41 .
tava ādhārē mūlē - in your Muladhara cakra
saha samayayā - with Samayaa (Sakti)
lāsya parayā - intent on the Lasya dance (dance of women)
nava ātmānaṁ - one having nine parts (Siva)
manyē - I worship
nava rasa - the nine sentiments (of poetics)
mahā tāṁḍava - the wonderful Tandava dance (dance of men)
naṭaṁ - dancing
ubhābhyāṁ ētābhyāṁ - in these two
udaya vidhiṁ uddiśya - having creation as the object
dayayā sanāthābhyāṁ - who are endowed with compassion
jajñē - acquired
janaka jananīmat - a father and mother
jagat idam - this world
In your Muladhara cakra, I worship Samayaa (Sakti) intent on the Lasya dance, with Navatman (Siva) dancing the wonderful Tandava dance (with it's) nine sentiments. This world has acquired a father and mother in these two, having creation as the object, (and) who are endowed with compassion.
(Worship of Samayaa, the name of Sakti assigned by the Samayacarins who worship mentally and Navatman, the name of Siva assigned by the Kaulas who worship externally.
Cf SVL, verse 41 : The mind (for internal worship) and the sense and motor organs (for external worship) engage in the worship of Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
iti śrīsauṁdaryalaharyāṁ ānaṁdalaharyākhyaḥ prathamōbhāgaḥ samāptaḥ
Here ends Anandalahari, the first part of Soundaryalahari.
sthitastattat siddhi prasava parataṁtraiḥ paśupatiḥ ,
punastvannirbaṁdhādakhila puruṣārthaika ghaṭanā
svataṁtraṁ tē taṁtraṁ kṣititalamavātītaradidam . 31 .
catuḥ ṣaṣṭyā taṁtraiḥ - with the sixty four spiritual disciplines (which do not follow the Vedic path and aim at Artha and Kama only)
sakalaṁ - all
atisaṁdhāya - having deceived
bhuvanaṁ - the world
sthitaḥ - desisted
tat tat - that, that (to each individually)
siddhi prasava - capable of generating a result
para taṁtraiḥ - restricted to
paśupatiḥ - Pasupati (Siva)
punaḥ - but
tvat nirbaṁdhāt - importuned by you
akhila puruṣārtha - all the principal objects of life (Dharma, Artha, Kama and Moksha)
ēka ghaṭanā - brings together as one
svataṁtraṁ - independently
tē taṁtraṁ - your spiritual discipline (the SriVidya expounded in the Subhagamapancakam, following the Vedic path and aiming at Moksha)
kṣititalaṁ - the surface of the earth
avātītarat - caused to descend
idam - this
Pasupati desisted, having deceived all the world, with the sixty four spiritual disciplines, which are capable of generating a result, restricted to each individually. But, importuned by you, he caused this, your spiritual discipline which independently brings together as one, all the principal objects of human life, to descend to the surface of the earth.
(Pasupati deceived all the world.
Cf SVL, verse 31 : Pasupati rendered the greatest of help to the world).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
śivaḥ śaktiḥ kāmaḥ kṣitiratha raviḥ śītakiraṇaḥ
smarō haṁsaḥ śakrastadanu ca parā māra harayaḥ ,
amī hr̥llēkhābhistisr̥bhiravasānēṣu ghaṭitā
bhajaṁtē varṇāstē tava janani nāmāvayavatām . 32 .
śivaḥ - the word Siva standing for the syllable `ka'
śaktiḥ - the word Sakti standing for the syllable `e'
kāmaḥ - the word Kama (Cupid) standing for the syllable `i'
kṣitiḥ - the word Kshiti (Earth) standing for the syllable `la'
athaḥ - then
raviḥ - the word Ravi (Sun) standing for the syllable `ha'
śītakiraṇaḥ - the word Sitakirana (Moon) standing for the syllable `sa'
smaraḥ - the word Smara (Cupid) standing for the syllable `ka'
haṁsaḥ - the word Hamsa standing for the syllable `ha'
śakraḥ - the word Shakra (Indra) standing for the syllable `la'
tat anu ca - and following that
parā - the word Paraa standing for the syllable `sa'
māraḥ - the word Maara (Cupid) standing for the syllable `ka'
harayaḥ - the word Hari standing for the syllable `la'
amī - these
hr̥llēkhābhiḥ tisr̥bhiḥ - with the three Hrimkaras
avasāṇēṣu ghaṭitāḥ - joined at the end
bhajaṁtē - they become
varṇāḥ tē - your syllables
tava janani - your Oh Mother! (Sakti)
nāma avayavatāṁ - parts of (your) name
Siva, Sakti, Kama, Kshiti (the words standing for the syllables `ka', `e', `i', `la'), then Ravi, Sitakirana, Smara, Hamsa, Sakra (the words standing for the syllables `ha', `sa', `ka', `ha', `la'), and following that Paraa, Maara, Hari (the words standing for the syllables `sa', `ka', `la'). Oh Mother! with the three Hrimkaras joined to the ends of these your syllables, they become parts of your name (the fifteen syllabled mantra with the sixteenth secret syllable `Srim' becomes the SriVidya mantra)
(The SriVidya containing the syllable `Sri' and the most sacred mantra for worship of Sakti.
Cf SVL, verse 32 : Siva's consumption of poison or `Sri', and the time of it's incident the most sacred for worship of Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
smaraṁ yōniṁ lakṣmīṁ tritayamidamādau tava manō
rnidhāyaikē nityē niravadhi mahābhōga rasikāḥ ,
bhajaṁti tvāṁ ciṁtāmaṇi guṇanibaddhākṣa valayāḥ
śivāgnau juhvaṁtaḥ surabhighr̥ta dhārāhuti śataiḥ . 33 .
smaraṁ - the word Smara (Cupid) standing for the syllable `klim'
yōniṁ - the word Yoni standing for the syllable `hrim'
lakṣmīṁ - the word Lakshmi standing for the syllable `Srim'
tritayaṁ idaṁ - these three
ādau - in the beginning
tava manōḥ nidhāya - having placed in your mantra
ēkē - a few
nityē - Oh Eternal one! (Sakti)
niravadhi - endless
mahābhōga - great sacrifice (food offered to God)
rasikāḥ - connoiseurs
bhajaṁti tvāṁ - they worship you
ciṁtāmaṇi - the wish yeilding gem
guṇa nibaddha akṣa valayāḥ - the circles of the rosary tied by thread
śivāgnau - in the fire of Sivaa (Sakti)
juhvaṁtaḥ - pouring oblations into the sacrificial fire
surabhi ghr̥ta - fragrant clarified butter
dhārā - stream
āhuti śataiḥ - with hundreds of oblations
Having placed these three : Smara, Yoni, Lakshmi (standing for the syllables `klim', `hrim' and `srim') in the beginning of your mantra, Oh Eternal one !, a few conoisseurs of endless great sacrifice worship you with the circles of the rosary with Cintamani gems tied by thread (and) by pouring oblations into the fire of Sivaa, with hundreds of oblations of fragrant streams of clarified butter.
(The devotees of Sakti perform endless sacrifice.
Cf SVL, verse 33 : The devotee of Siva worships only once).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
śarīraṁ tvaṁ śaṁbhōḥ śaśi mihira vakṣōruha yugaṁ
tavātmānaṁ manyē bhagavati navātmānamanagham ,
ataḥ śēṣaḥ śēṣītyayamubhaya sādhāraṇatayā
sthitaḥ saṁbaṁdhō vāṁ samarasa parānaṁdaparayōḥ . 34 .
śarīraṁ - the body
tvaṁ - you (Sakti as Paraa at the time of Creation)
śaṁbhōḥ - of Sambhu (Siva as Parananda at the time of Creation)
śaśi mihira - moon, sun
vakṣō ruha - the bosom
yugaṁ - endowed with
tava ātmānaṁ - your body
manyē - I consider
bhagavati - Oh Bhagavati! (Oh glorious one!) (Sakti)
nava ātmānaṁ - one having nine parts (Kala, Kula,Naman, Jnana
Citta, Nada, Bindu, Kalaa and Jiva) (Siva)
anaghaṁ - sinless
ataḥ - therefore
śēṣaḥ śēṣī - the Accessory - Principal
iti - of the nature of
ayaṁ - this
ubhaya sādhāraṇatayā - being common to both
sthitaḥ - exists
saṁbaṁdhaḥ - relationship
vāṁ - in you (two)
samarasa - who are equipoised
parānaṁda - Parananda (transcendent bliss or Siva)
parayōḥ - Paraa (conciousness or Sakti)
Oh Bhagavati! you are the body of Sambhu, endowed with the sun - moon for the bosom. (Sakti is Accessory to Siva the Principal at the time of dissolution). I consider the sinless one with nine parts (Siva) as your body. (Siva is Accessory to Sakti the Principal at the time of creation). Therefore, this relationship of the nature of Accessory - Principal exists being common to both, who are Parananda and Paraa equipoised.
Note : This is the view of the Purvakaulas : the relative dominance of Sakti.
(At the time of dissolution Siva is the Principal and Sakti is the Accessory and vice versa at creation.
Cf SVL, verse 34 : Sambhu rejoices at the time of dissolution).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
manastvaṁ vyōma tvaṁ marudasi marutsārathirasi
tvamāpastvaṁ bhūmistvayi pariṇatāyāṁ na hi param ,
tvamēva svātmānaṁ pariṇamayituṁ viśva vapuṣā
cidānaṁdākāraṁ śivayuvati bhāvēna bibhr̥ṣē . 35 .
manaḥ tvaṁ - you are the mind (element in the Angya cakra)
vyōma tvaṁ - you are the space (element in the Vishuddhi cakra)
marut asi - you are the air (element in the Anahata cakra)
marut sārathiḥ asi - you are the fire (element in the Svadhishtana cakra)
tvaṁ āpaḥ - you are the water (element in the Manipura cakra)
tvaṁ bhūmiḥ - you are the earth (element in the Muladhara cakra)
tvayi pariṇayatāṁ - when you have trasformed (thus)
na hi param - there is nothing else indeed
tvaṁ ēva - you yourself
sva ātmānaṁ - own self
pariṇamayituṁ - to transform
viśva vapuṣā - the universe
cit ānaṁda ākāraṁ - the form of conciousness and bliss (Cit Sakti and Ananda Bhairava or the form of Brahman preceeding creation)
śivayuvati - Oh wife of Siva! (Sakti)
bhāvēna - by intention
bibhr̥ṣē - you bear
You are mind, you are space, you are air, you are fire, you are water (and) you are earth. When you have transformed (thus), there is nothing else indeed. You yourself to transform your own self into the universe, bear the form of conciousness - bliss by intention, Oh wife of Siva!
Note : This is the view of the Uttarakaulas : the absolute dominance of Sakti.
(Sakti is the micro and macrocosmic universe.
Cf SVL, verse 35 : Siva is all pervasive, within and without).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tavājñācakrasthaṁ tapana śaśi kōṭi dyutidharaṁ
paraṁ śaṁbhuṁ vaṁdē parimilita pārśvaṁ paracitā ,
yamārādhyan bhaktyā ravi śaśi śucīnāmaviṣayē
nirālōkē'lōkē nivasati hi bhālōka bhuvanē . 36 .
tava - your
ājñācakrasthaṁ - who is present in the Angya cakra (of the devotee or alternatively the four Siva cakras in the internal Sricakra in between the brows)
tapana śaśi kōṭi - ten million suns and moons
dyuti dharaṁ - who bears the lustre of
paraṁ śaṁbhuṁ - Sambhu called Para (Supreme bliss, Siva)
vaṁdē - I salute
parimilita pārśvaṁṁ - who is touched on both sides
paracitā - by Paraa Cit (Supreme conciousness, Sakti)
yaṁ ārādhyan - worshipping whom (Para Sambhu)
bhaktyā - with devotion
ravi śaśi śucīnāṁ aviṣayē - that is beyond the sun, moon and fire
nirālōkē - in the invisible
alōkē - unlike the (visible) world
nivasati hi - he indeed lives
bhālōka bhuvanē - in the luminous plane (the Sahasrara cakra)
I salute the Para Sambhu who is present in your Angya cakra, who bears the lustre of ten million suns and moons, (and) who is touched on both sides by Paraa Cit. He, worshipping whom (Para Sambhu) with devotion, certainly lives in the luminous plane, that is beyond the sun, moon and fire, which is invisible and unlike the (visible) world.
Note : The arrangement of the verses 36 - 41 is according to the order of origin of the five elements, one from the other : mind, space, air, fire, water and earth and corresponds to the respective cakras mentioned in verses 36 - 41.
(The devotee worships Siva and Sakti in the Sricakra within the body.
Cf SVL, verse 36 :The devotee worships Siva within the body).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
viśuddhau tē śuddhasphaṭika viśadaṁ vyōma janakam
śivaṁ sēvē dēvīmapi śivasamāna vyavasitām ,
yayōḥ kāṁtyā yāṁtyāḥ śaśikiraṇa sārūpya saraṇēḥ
vidhūtāṁtardhvāṁtā vilasati cakōrīva jagatī . 37 .
viśuddhau tē - in your Vishuddhi cakra
śuddha sphaṭika - flawless crystal
viśadaṁ - pure
vyōma janakam - the originator of the space element
śivaṁ sēvē - I worship Siva
dēvīṁ api - along with Devi (Sakti)
śiva samāna vyavasitāṁ - whose functions are equal to Siva
yayōḥ kāṁtyāḥ - whose (Siva and Sakti) lustre
yāṁtyāḥ - emerging
śaśi kiraṇa - moon beams
sārūpya saraṇēḥ - arranged similar to
vidhūta - dispelled
aṁtaḥ dhvāṁtā - inner darkness
vilasati - shines
cakōrī iva - like the Cakora bird (a mythological bird which subsists on moon beams, and hence rejoices, as per poetic convention)
jagatī - the worlds (heaven, earth and the nether worlds)
I worship Siva, in your Vishuddhi cakra, who is pure as flawless crystal, who is the originator of the space element, along with Devi, whose functions are equal to Siva; by whose emerging lustre arranged similar to moon beams, the worlds shine like the Cakora bird, with the inner darkness dispelled.
(The devotee worshipping Siva and Sakti, rejoices with his ignorance dispelled.
Cf SVL, verse 37 : The wise devotees of Siva obtain the joy of Siva who is with Uma).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
samunmīlat saṁvitkamala makaraṁdaika rasikaṁ
bhajē haṁsadvaṁdvaṁ kimapi mahatāṁ mānasacaram ,
yadālāpādaṣṭāśa guṇita vidyā pariṇatiḥ
yadādattē dōṣād guṇamakhilamadbhyaḥ paya iva . 38 .
samunmīlat - fully bloomed
saṁvit kamalaṁ - lotus of knowledge
makaraṁdaḥ ēka rasikaṁ - which relish only the honey
bhajē - I adore
haṁsa dvaṁdvaṁ - the pair of swans, Ham (Siva) and Sa (Sakti)
kiṁ api - which are indescribable
mahatāṁ - of great men
mānasa caraṁ - which move in the Manasa lake of the heart (swans permanently reside in the Manasa lake as per poetic convention)
yat ālāpāt - from whose conversation
aṣṭādaśa guṇita - enumerated as eighteen (Vedas, Vedangas etc)
vidyāḥ - systems of knowledge
pariṇatiḥ - developed
yat ādattē - which accept
dōṣāt - from sin
guṇaṁ akhilaṁ - all virtue
adbhyaḥ paya iva - like milk from water (as per poetic convention swans can seperate milk from water)
I adore the indescribable pair of swans (Siva and Sakti), which relish only the honey of the fully bloomed lotus of knowledge, which move in the Manasa lake of the hearts of great men, from whose conversation the systems of knowledge enumerated as eighteen developed (and) which accept all virtue from sin, like (seperating) milk from water.
(Siva and Sakti are in the Manasa lake of the heart.
Cf SVL, verse 38 : Siva and Sakti are in the lake of the heart).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tava svādhiṣṭhānē hutavahamadhiṣṭhāya nirataṁ
tamīḍē saṁvartaṁ janani mahatīṁ tāṁ ca samayām ,
yadālōkē lōkān dahati mahati krōdha kalitē
dayārdrā yā dr̥ṣṭiḥ śiśiramupacāraṁ racayati . 39 .
tava svādhiṣṭhānē - in your Svadhishthana cakra
tavahaṁ - the fire element
adhiṣṭhāya - having stationed
nirataṁ - uninterruptedly
taṁ īḍē - I praise
saṁvartaṁ - fire of dissolution (Siva as Rudra, the lord of dissolution or Sakti conceived as the fire of dissolution)
janani - Oh Mother! (Sakti)
mahatīṁ tāṁ ca samayāṁ - and that great Samayaa (Sakti)
yat ālōkē - the sight of which (the fire)
lōkān dahati - burns the worlds
mahati - great
krōdha kalitē - impelled by anger (of Rudra)
dayā ārdrā - tender with compassion
yā dr̥ṣṭiḥ - that look
śiśiraṁ upacāraṁ - cooling remedy
racayati - effects
Oh Mother! having stationed the fire element in your Svadhishthana cakra, I praise uninterruptedly that fire of dissolution (Siva as Rudra) and that great Samayaa. The sight of which, (the fire) impelled by the great anger (of Rudra) burns the worlds, (while) that look (of your's), tender with compassion effects a cooling remedy.
(Sakti's look effects a cooling remedy.
Cf SVL, verse 39 : Siva causes the sovereign remedy of knowledge - bliss to fructify).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
taṭitvaṁtaṁ śaktyā timira paripaṁthi sphuraṇayā
sphurannānā ratnābharaṇa pariṇaddhēṁdradhanuṣam ,
tava śyāmaṁ mēghaṁ kamapi maṇipūraika śaraṇaṁ
niṣēvē varṣaṁtaṁ haramihira taptaṁ tribhuvanam . 40 .
taṭitvaṁtaṁ - as lightning
śaktyā - with Sakti
timira paripaṁthi - foe of darkness
raṇayā - flashing
ran - shining
nānā ratna ābharaṇa - variegated gem studded ornaments
pariṇaddha - formed
iṁdra dhanuṣaṁ - rainbow
tava - your
śyāmaṁ mēghaṁ - dark cloud
kaṁ api - indescribable
maṇipūra - the Manipura cakra
ēka śaraṇaṁ - sole resort
niṣēvē - I worship
varṣaṁtaṁ - which showers
hara mihiraḥ - the fire of dissolution
taptaṁ tribhuvanaṁ - the burnt three worlds (heaven, earth and nether worlds)
I worship that indescribable dark cloud which showers on the three worlds burnt by the fire of dissolution, which has your Manipura cakra as the sole resort, with Sakti as lightning flashing as the foe of darkness, (and) with a rainbow formed by (your) shining variegated gem studded ornaments.
(The rain water of Sakti as the cloud cools the burnt worlds.
Cf SVL, verse 40 : The nectarean water of Siva's tale causes the crop of devotion to fructify).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tavādhārē mūlē saha samayayā lāsyaparayā
navātmānaṁ manyē navarasa mahātāṁḍava naṭaṁ ,
ubhābhyāmētābhyāmudaya vidhimuddiśya dayayā
sanāthābhyāṁ jajñē janaka jananīmat jagadidam . 41 .
tava ādhārē mūlē - in your Muladhara cakra
saha samayayā - with Samayaa (Sakti)
lāsya parayā - intent on the Lasya dance (dance of women)
nava ātmānaṁ - one having nine parts (Siva)
manyē - I worship
nava rasa - the nine sentiments (of poetics)
mahā tāṁḍava - the wonderful Tandava dance (dance of men)
naṭaṁ - dancing
ubhābhyāṁ ētābhyāṁ - in these two
udaya vidhiṁ uddiśya - having creation as the object
dayayā sanāthābhyāṁ - who are endowed with compassion
jajñē - acquired
janaka jananīmat - a father and mother
jagat idam - this world
In your Muladhara cakra, I worship Samayaa (Sakti) intent on the Lasya dance, with Navatman (Siva) dancing the wonderful Tandava dance (with it's) nine sentiments. This world has acquired a father and mother in these two, having creation as the object, (and) who are endowed with compassion.
(Worship of Samayaa, the name of Sakti assigned by the Samayacarins who worship mentally and Navatman, the name of Siva assigned by the Kaulas who worship externally.
Cf SVL, verse 41 : The mind (for internal worship) and the sense and motor organs (for external worship) engage in the worship of Siva).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
iti śrīsauṁdaryalaharyāṁ ānaṁdalaharyākhyaḥ prathamōbhāgaḥ samāptaḥ
Here ends Anandalahari, the first part of Soundaryalahari.
sauṁdaryalahari 42 - 50
gatairmāṇikyatvaṁ gaganamaṇibhiḥ sāṁdraghaṭitaṁ
kirīṭaṁ tē haimaṁ himagirisutē kīrtayati yaḥ ,
sa nīḍēyacchāyācchuraṇaśabalaṁ caṁdra śakalaṁ
dhanuḥ śaunāsīraṁ kimiti na nibadhnāti dhiṣaṇām . 42 .
gataiḥ māṇikyatvaṁ - which have become gems
gagana maṇibhiḥ - with the twelve Adityas (suns)
sāṁdra ghaṭitaṁ - densely combined
kirīṭaṁ tē - your crown
haimaṁ - golden
hima giri sutē - Oh daughter of the snowy mountain! (Sakti)
kīrtayati yaḥ - he who narrates
nīḍēyacchāyā - lustre of the celestial orbs
churaṇa śabalaṁ - enveloped by variegated colour
caṁdra śakalaṁ - the fragment of the moon (crescent moon)
dhanuḥ śaunāsīraṁ - bow of Indra (rainbow)
kiṁ iti - is it?
na nibadhnāti - will he not compose?
dhiṣaṇām - in the hymn
Oh daughter of the snowy mountain! he who narrates of your golden crown with the twelve suns which have become gems that are densely combined, will he not compose in the hymn that the fragment of the moon is the rainbow, enveloped as it is by variegated colour from the lustre of the celestial orbs (the suns)?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
dhunōtu dhvāṁtaṁ nastulitadalitēṁdīvara vanaṁ
ghanasnigdha ślakṣṇaṁ cikura nikuruṁbaṁ tava śivē ,
yadīyaṁ saurabhyaṁ sahajamupalabdhuṁ sumanasō
vasaṁtyasmin manyē valamathana vāṭī viṭapinām . 43 .
dhunōtu - let it remove
dhvāṁtaṁ naḥ - our darkness (ignorance)
tulita - resembles
dalita iṁdīvara vanaṁ - the full bloomed blue lotus cluster
ghana snigdha - which is dense, glossy
ślakṣṇaṁ - soft
cikura nikuruṁbaṁ - mass of hair
tava śivē - your Oh Sivaa! (Sakti)
yat iyaṁ - of which (this hair)
saurabhyaṁ - fragrance
sahajaṁ - natural
upalabdhuṁ - to obtain
sumanasaḥ - the flowers
vasaṁti - dwell
asmin - in this (it)
manyē - I think
vala mathana - the enemy of Vala (Indra)
vāṭī viṭapinām - the trees of the garden
Oh Sivaa! let your mass of hair which is dense, glossy (and) soft, which resembles the full bloomed blue lotus cluster remove our darkness. I think, to obtain the natural fragrance of which, the flowers of the trees of the garden of Indra dwell in it.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tanōtu kṣēmaṁ nastava vadanasauṁdarya laharī
parīvāhasrōtaḥ saraṇiriva sīmaṁtasaraṇiḥ ,
vahaṁtī siṁdūraṁ prabalakabarī bhāra timira
dviṣāṁ br̥ṁdairbaṁdīkr̥tamiva navīnārka kiraṇam . 44 .
tanōtu - let it grant
kṣēmaṁ naḥ - our well being
tava - your
vadana sauṁdarya laharī - wave of facial beauty
parīvāha srōtaḥ - overflowing stream
saraṇiḥ iva - like the path
sīmaṁta saraṇiḥ - the line of hair parting
vahaṁtī - which bears
siṁdūraṁ - vermillion powder (worn by married women as an auspicious symbol)
prabala - the very great
kabarī bhāra - mass of hair
timira - darkness
dviṣāṁ br̥ṁdaiḥ - multitude of foes
baṁdī kr̥taṁ iva - as if captured by
navīna - newly (risen)
arka kiraṇaṁ - ray of the sun
Let (your) line of hair parting, which is like the path of an overflowing stream from the wave of your facial beauty, which bears the vermillion powder, (like) the ray of the newly (risen) sun, (and) which is as if captured by the very great mass of hair, like the multitude of foes (in the form of) darkness, grant our well being.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
arālaiḥ svabhāvyādali kalabha saśrībhiralakaiḥ
parītaṁ tē vaktraṁ parihasati paṁkēruha rucim ,
darasmērē yasmin daśanaruci kiṁjalka rucirē
sugaṁdhau mādyaṁti smara dahana cakṣurmadhulihaḥ . 45 .
arālaiḥ - curly
svabhāvyāt - naturally
ali kalabha - young bees
saśrībhiḥ - with the beauty
alakaiḥ - by hair
parītaṁ - surrounded
tē vaktraṁ - your face
parihasati - ridicules
paṁkēruha ruciṁ - the beauty of the lotus
darasmērē - slight smile
yasmin - in which (your face)
daśana ruci - the lustrous teeth
kiṁjalka rucirē - the beautiful lotus filaments
gaṁdhau - which is fragrant
mādyaṁti - they rejoice
smara dahana - the scorcher of Cupid (Siva)
cakṣuḥ - the eyes
madhulihaḥ - the bees
Your face surrounded by naturally curly hair with the beauty of young bees, ridicules the beauty of the lotus. In which (face), there is a slight smile, the lustrous teeth are the beautiful lotus filaments, which is fragrant, and in which the honey bees of the eyes of Siva rejoice.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
lalāṭaṁ lāvaṇya dyuti vimalamābhāti tava yat
dvitīyaṁ tanmanyē makuṭaghaṭitaṁ caṁdraśakalam ,
viparyāsa nyāsādubhayamapi saṁbhūya ca mithaḥ
sudhālēpasyūtiḥ pariṇamati rākā himakaraḥ . 46 .
lalāṭaṁ - forehead
lāvaṇya dyuti - lustrous beauty
vimalaṁ - pure
ābhāti - shines
tava - of your's
yat - that
dvitīyaṁ - the second
tat manyē - I think, it
makuṭa ghaṭitaṁ - enjoined to the crown
caṁdra śakalaṁ - fragment of moon (crescent moon)
viparyāsa nyāsāt - on placing in reverse
ubhayaṁ - the two
api - and
saṁbhūya ca mithaḥ - and combined mutually
sudhā lēpa syūtiḥ - with the seam plastered by nectar
pariṇamati - transforms
rākā himakaraḥ - the moon on a full moon night
That forehead of yours which shines with pure lustrous beauty, I think it to be the second fragment of moon, enjoined to (your) crown. And the two on placing in reverse, and combined mutually, with the seam plastered by nectar, transforms into the moon on a full moon night.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
bhruvau bhugnē kiṁcid bhuvana bhaya bhaṁga vyasanini
tvadīyē nētrābhyāṁ madhukara rucibhyāṁ dhr̥taguṇam ,
dhanurmanyē savyētarakara gr̥hītaṁ ratipatēḥ
prakōṣṭhē muṣṭau ca sthagayati nigūḍhāṁtaramumē . 47 .
bhruvau - eyebrows
bhugnē kiṁcit - slightly curved
bhuvana bhaya bhaṁga vyasanini - Oh one devoted to defeating fear of the world! (Sakti)
tvadīyē - your
nētrābhyāṁ - with (your) eyes
madhukara rucibhyāṁ - beautiful as bees
dhr̥ta guṇaṁ dhanuḥ - the bow with (bow) string fixed
manyē - I think
savyētarakara gr̥hītaṁ - grasped by the left hand
rati patēḥ - of the husband of Rati (Cupid)
prakōṣṭhē muṣṭau ca - the elbows and fist
sthagayati - conceals
nigūḍhāṁtaraṁ - hidden middle
umē - Oh Uma! (Sakti)
Oh Uma! Oh one devoted to destroying fear of the world ! I think your slightly curved eyebrows are (like) the bow of Cupid, with (your eyes), beautiful as bees, the fixed bow string, grasped by the left hand, with the middle hidden by the elbow and the fist which conceals (it).
Note : For a description of the bow of Cupid, see verse 6.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
ahaḥ sūtē savya tava nayanamarkātmakatayā
triyāmaṁ vāmaṁ tē sr̥jati rajanīnāyakatayā ,
tr̥tīyā tē dr̥ṣṭirdaradalita hēmāṁbuja ruciḥ
samādhattē saṁdhyāṁ divasa niśayōraṁtaracarīm . 48 .
ahaḥ - the day
sūtē - begets
savya tava nayanaṁ - your right eye
arkātmakatayā - being of the nature of the sun
triyāmaṁ - night
vāmaṁ tē - your left
sr̥jati - creates
rajanī nāyakatayā - being of the nature of the moon
tr̥tīyā - third
tē dr̥ṣṭiḥ - your eye
dara dalita - slightly blossomed
hēmāṁbuja - golden lotus
ruciḥ - lustre
samādhattē - produces well
saṁdhyāṁ - twilight
divasa niśayōḥ - day and night
aṁtara carīm - abiding in between
Your right eye being of the nature of the sun, begets the day, your left (eye) being of the nature of the moon creates the night. Your third eye with the lustre of a slightly blossomed golden lotus produces well the twilight, abiding inbetween the day and night.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
viśālā kalyāṇī sphuṭarucirayōdhyā kuvalayaiḥ
kr̥pādhārādhārā kimapi madhurābhōgavatikā ,
avaṁtī dr̥ṣṭistē bahunagara vistāra vijayā
dhruvaṁ tattannāma vyavaharaṇa yōgyā vijayatē . 49 .
viśālā - wide
kalyāṇī - auspicious
sphuṭa ruciḥ - full bloomed beauty
ayōdhyā - unassailable (in beauty)
kuvalayaiḥ - by blue water lilies
kr̥pā dhārā - stream of compassion
ādhārā - reservoir
kiṁ api madhurā - indescribably sweet
ābhōgavatikā - long
avaṁtī - protecting
dr̥ṣṭiḥ tē - your eyes
bahu nagara - many cities
vistāra vijayā - surpassing the expanse
dhruvaṁ - certainly
tat tat nāma - by their respective names (the cities named Visala, Kalyani, Ayodhya, Dhara, Madhura, Bhogavati, Avanti and Vijaya)
vyavaharaṇa yōgyā - deserving of usage
vijayatē - victorious
Wide, auspicious, of full bloomed beauty, unassailable by blue water lilies, the reservoir of a stream of compassion, indescribably sweet, long, protecting, surpassing the expanse of many cities and deserving of usage by their respective names (Visala, Kalyani etc.), your eyes are certainly victorious.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
kavīnāṁ saṁdarbha stabaka makaraṁdaika rasikaṁ
kaṭākṣa vyākṣēpa bhramarakalabhau karṇayugalam ,
amuṁcaṁtau dr̥ṣṭvā tava navarasāsvāda taralau
asūyā saṁsargādalika nayanaṁ kiṁcidaruṇam . 50.
kavīnāṁ - of poets
saṁdarbhaḥ - composition
stabaka - flower cluster
makaraṁda - honey (of flowers)
ēka rasikaṁ - solely relishing
kaṭākṣa vyākṣēpa - distracted glance
bhramara kalabhau - young bees
karṇa yugalaṁ - pair of ears (listening to the composition)
amuṁcaṁtau - not releasing
dr̥ṣṭvā - having seen
tava - your
nava rasa - nine (poetic) sentiments (Sringara, Raudra, Vira, Bhayanaka, Hasya, Karuna, Adbhuta, Bibhatsa and Santa)
āsvāda taralau - wanton in the relish
asūyā - envy
saṁsargāt - by contact with
alika nayanaṁ - the eye on the forehead
kiṁcit aruṇam - is a little red
Having seen your distracted glance (resembling) young bees solely relishing the honey of the flower cluster of the composition of poets, wanton in the relish of the nine sentiments (Sringara etc.) not releasing (your) pair of ears, the eye on (your) forehead is a little red by contact with envy.
kirīṭaṁ tē haimaṁ himagirisutē kīrtayati yaḥ ,
sa nīḍēyacchāyācchuraṇaśabalaṁ caṁdra śakalaṁ
dhanuḥ śaunāsīraṁ kimiti na nibadhnāti dhiṣaṇām . 42 .
gataiḥ māṇikyatvaṁ - which have become gems
gagana maṇibhiḥ - with the twelve Adityas (suns)
sāṁdra ghaṭitaṁ - densely combined
kirīṭaṁ tē - your crown
haimaṁ - golden
hima giri sutē - Oh daughter of the snowy mountain! (Sakti)
kīrtayati yaḥ - he who narrates
nīḍēyacchāyā - lustre of the celestial orbs
churaṇa śabalaṁ - enveloped by variegated colour
caṁdra śakalaṁ - the fragment of the moon (crescent moon)
dhanuḥ śaunāsīraṁ - bow of Indra (rainbow)
kiṁ iti - is it?
na nibadhnāti - will he not compose?
dhiṣaṇām - in the hymn
Oh daughter of the snowy mountain! he who narrates of your golden crown with the twelve suns which have become gems that are densely combined, will he not compose in the hymn that the fragment of the moon is the rainbow, enveloped as it is by variegated colour from the lustre of the celestial orbs (the suns)?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
dhunōtu dhvāṁtaṁ nastulitadalitēṁdīvara vanaṁ
ghanasnigdha ślakṣṇaṁ cikura nikuruṁbaṁ tava śivē ,
yadīyaṁ saurabhyaṁ sahajamupalabdhuṁ sumanasō
vasaṁtyasmin manyē valamathana vāṭī viṭapinām . 43 .
dhunōtu - let it remove
dhvāṁtaṁ naḥ - our darkness (ignorance)
tulita - resembles
dalita iṁdīvara vanaṁ - the full bloomed blue lotus cluster
ghana snigdha - which is dense, glossy
ślakṣṇaṁ - soft
cikura nikuruṁbaṁ - mass of hair
tava śivē - your Oh Sivaa! (Sakti)
yat iyaṁ - of which (this hair)
saurabhyaṁ - fragrance
sahajaṁ - natural
upalabdhuṁ - to obtain
sumanasaḥ - the flowers
vasaṁti - dwell
asmin - in this (it)
manyē - I think
vala mathana - the enemy of Vala (Indra)
vāṭī viṭapinām - the trees of the garden
Oh Sivaa! let your mass of hair which is dense, glossy (and) soft, which resembles the full bloomed blue lotus cluster remove our darkness. I think, to obtain the natural fragrance of which, the flowers of the trees of the garden of Indra dwell in it.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tanōtu kṣēmaṁ nastava vadanasauṁdarya laharī
parīvāhasrōtaḥ saraṇiriva sīmaṁtasaraṇiḥ ,
vahaṁtī siṁdūraṁ prabalakabarī bhāra timira
dviṣāṁ br̥ṁdairbaṁdīkr̥tamiva navīnārka kiraṇam . 44 .
tanōtu - let it grant
kṣēmaṁ naḥ - our well being
tava - your
vadana sauṁdarya laharī - wave of facial beauty
parīvāha srōtaḥ - overflowing stream
saraṇiḥ iva - like the path
sīmaṁta saraṇiḥ - the line of hair parting
vahaṁtī - which bears
siṁdūraṁ - vermillion powder (worn by married women as an auspicious symbol)
prabala - the very great
kabarī bhāra - mass of hair
timira - darkness
dviṣāṁ br̥ṁdaiḥ - multitude of foes
baṁdī kr̥taṁ iva - as if captured by
navīna - newly (risen)
arka kiraṇaṁ - ray of the sun
Let (your) line of hair parting, which is like the path of an overflowing stream from the wave of your facial beauty, which bears the vermillion powder, (like) the ray of the newly (risen) sun, (and) which is as if captured by the very great mass of hair, like the multitude of foes (in the form of) darkness, grant our well being.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
arālaiḥ svabhāvyādali kalabha saśrībhiralakaiḥ
parītaṁ tē vaktraṁ parihasati paṁkēruha rucim ,
darasmērē yasmin daśanaruci kiṁjalka rucirē
sugaṁdhau mādyaṁti smara dahana cakṣurmadhulihaḥ . 45 .
arālaiḥ - curly
svabhāvyāt - naturally
ali kalabha - young bees
saśrībhiḥ - with the beauty
alakaiḥ - by hair
parītaṁ - surrounded
tē vaktraṁ - your face
parihasati - ridicules
paṁkēruha ruciṁ - the beauty of the lotus
darasmērē - slight smile
yasmin - in which (your face)
daśana ruci - the lustrous teeth
kiṁjalka rucirē - the beautiful lotus filaments
gaṁdhau - which is fragrant
mādyaṁti - they rejoice
smara dahana - the scorcher of Cupid (Siva)
cakṣuḥ - the eyes
madhulihaḥ - the bees
Your face surrounded by naturally curly hair with the beauty of young bees, ridicules the beauty of the lotus. In which (face), there is a slight smile, the lustrous teeth are the beautiful lotus filaments, which is fragrant, and in which the honey bees of the eyes of Siva rejoice.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
lalāṭaṁ lāvaṇya dyuti vimalamābhāti tava yat
dvitīyaṁ tanmanyē makuṭaghaṭitaṁ caṁdraśakalam ,
viparyāsa nyāsādubhayamapi saṁbhūya ca mithaḥ
sudhālēpasyūtiḥ pariṇamati rākā himakaraḥ . 46 .
lalāṭaṁ - forehead
lāvaṇya dyuti - lustrous beauty
vimalaṁ - pure
ābhāti - shines
tava - of your's
yat - that
dvitīyaṁ - the second
tat manyē - I think, it
makuṭa ghaṭitaṁ - enjoined to the crown
caṁdra śakalaṁ - fragment of moon (crescent moon)
viparyāsa nyāsāt - on placing in reverse
ubhayaṁ - the two
api - and
saṁbhūya ca mithaḥ - and combined mutually
sudhā lēpa syūtiḥ - with the seam plastered by nectar
pariṇamati - transforms
rākā himakaraḥ - the moon on a full moon night
That forehead of yours which shines with pure lustrous beauty, I think it to be the second fragment of moon, enjoined to (your) crown. And the two on placing in reverse, and combined mutually, with the seam plastered by nectar, transforms into the moon on a full moon night.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
bhruvau bhugnē kiṁcid bhuvana bhaya bhaṁga vyasanini
tvadīyē nētrābhyāṁ madhukara rucibhyāṁ dhr̥taguṇam ,
dhanurmanyē savyētarakara gr̥hītaṁ ratipatēḥ
prakōṣṭhē muṣṭau ca sthagayati nigūḍhāṁtaramumē . 47 .
bhruvau - eyebrows
bhugnē kiṁcit - slightly curved
bhuvana bhaya bhaṁga vyasanini - Oh one devoted to defeating fear of the world! (Sakti)
tvadīyē - your
nētrābhyāṁ - with (your) eyes
madhukara rucibhyāṁ - beautiful as bees
dhr̥ta guṇaṁ dhanuḥ - the bow with (bow) string fixed
manyē - I think
savyētarakara gr̥hītaṁ - grasped by the left hand
rati patēḥ - of the husband of Rati (Cupid)
prakōṣṭhē muṣṭau ca - the elbows and fist
sthagayati - conceals
nigūḍhāṁtaraṁ - hidden middle
umē - Oh Uma! (Sakti)
Oh Uma! Oh one devoted to destroying fear of the world ! I think your slightly curved eyebrows are (like) the bow of Cupid, with (your eyes), beautiful as bees, the fixed bow string, grasped by the left hand, with the middle hidden by the elbow and the fist which conceals (it).
Note : For a description of the bow of Cupid, see verse 6.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
ahaḥ sūtē savya tava nayanamarkātmakatayā
triyāmaṁ vāmaṁ tē sr̥jati rajanīnāyakatayā ,
tr̥tīyā tē dr̥ṣṭirdaradalita hēmāṁbuja ruciḥ
samādhattē saṁdhyāṁ divasa niśayōraṁtaracarīm . 48 .
ahaḥ - the day
sūtē - begets
savya tava nayanaṁ - your right eye
arkātmakatayā - being of the nature of the sun
triyāmaṁ - night
vāmaṁ tē - your left
sr̥jati - creates
rajanī nāyakatayā - being of the nature of the moon
tr̥tīyā - third
tē dr̥ṣṭiḥ - your eye
dara dalita - slightly blossomed
hēmāṁbuja - golden lotus
ruciḥ - lustre
samādhattē - produces well
saṁdhyāṁ - twilight
divasa niśayōḥ - day and night
aṁtara carīm - abiding in between
Your right eye being of the nature of the sun, begets the day, your left (eye) being of the nature of the moon creates the night. Your third eye with the lustre of a slightly blossomed golden lotus produces well the twilight, abiding inbetween the day and night.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
viśālā kalyāṇī sphuṭarucirayōdhyā kuvalayaiḥ
kr̥pādhārādhārā kimapi madhurābhōgavatikā ,
avaṁtī dr̥ṣṭistē bahunagara vistāra vijayā
dhruvaṁ tattannāma vyavaharaṇa yōgyā vijayatē . 49 .
viśālā - wide
kalyāṇī - auspicious
sphuṭa ruciḥ - full bloomed beauty
ayōdhyā - unassailable (in beauty)
kuvalayaiḥ - by blue water lilies
kr̥pā dhārā - stream of compassion
ādhārā - reservoir
kiṁ api madhurā - indescribably sweet
ābhōgavatikā - long
avaṁtī - protecting
dr̥ṣṭiḥ tē - your eyes
bahu nagara - many cities
vistāra vijayā - surpassing the expanse
dhruvaṁ - certainly
tat tat nāma - by their respective names (the cities named Visala, Kalyani, Ayodhya, Dhara, Madhura, Bhogavati, Avanti and Vijaya)
vyavaharaṇa yōgyā - deserving of usage
vijayatē - victorious
Wide, auspicious, of full bloomed beauty, unassailable by blue water lilies, the reservoir of a stream of compassion, indescribably sweet, long, protecting, surpassing the expanse of many cities and deserving of usage by their respective names (Visala, Kalyani etc.), your eyes are certainly victorious.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
kavīnāṁ saṁdarbha stabaka makaraṁdaika rasikaṁ
kaṭākṣa vyākṣēpa bhramarakalabhau karṇayugalam ,
amuṁcaṁtau dr̥ṣṭvā tava navarasāsvāda taralau
asūyā saṁsargādalika nayanaṁ kiṁcidaruṇam . 50.
kavīnāṁ - of poets
saṁdarbhaḥ - composition
stabaka - flower cluster
makaraṁda - honey (of flowers)
ēka rasikaṁ - solely relishing
kaṭākṣa vyākṣēpa - distracted glance
bhramara kalabhau - young bees
karṇa yugalaṁ - pair of ears (listening to the composition)
amuṁcaṁtau - not releasing
dr̥ṣṭvā - having seen
tava - your
nava rasa - nine (poetic) sentiments (Sringara, Raudra, Vira, Bhayanaka, Hasya, Karuna, Adbhuta, Bibhatsa and Santa)
āsvāda taralau - wanton in the relish
asūyā - envy
saṁsargāt - by contact with
alika nayanaṁ - the eye on the forehead
kiṁcit aruṇam - is a little red
Having seen your distracted glance (resembling) young bees solely relishing the honey of the flower cluster of the composition of poets, wanton in the relish of the nine sentiments (Sringara etc.) not releasing (your) pair of ears, the eye on (your) forehead is a little red by contact with envy.
sauṁdaryalahari 51 - 60
śivē śr̥ṁgārārdrā taditarajanē kr̥tsnaparā
sarōṣā gaṁgāyāṁ giriśacaritē vismayavatī ,
harāhibhyō bhītā sarasiruha saubhāgya jananī
sakhīṣu smērā tē mayi janani dr̥ṣṭiḥ sakaruṇā . 51 .
śivē - upon Siva
śr̥ṁgāra ārdrā - melts with love (Sringara)
tat itara janē - upon other men
kr̥tsnaparā - exceedingly contemptuos (Bibhatsa)
sarōṣā - with anger (Raudra)
gaṁgāyāṁ - upon Ganga
giriśa caritē - at the story of Girisa (Siva)
vismayavatī - astonished (Adbhuta)
hara ahibhyō - upon the serpents of Hara (Siva)
bhītā - frightened (Bhayanaka)
sarasiruha - lotuses
saubhāgya jananī - producer of beauty (redness), (Vira)
sakhīṣu - upon friends
smērā - smiling
tē - your
mayi janani - on me Oh Mother!
dr̥ṣṭiḥ - eye
sakaruṇā - with compassion (Karuna)
Oh Mother! your eye melts with love (looking) upon Siva, is exceedingly contemptuos (while looking) on other men, is with anger (when looking) upon Ganga, is astonished at the story of Girisa, is frightened (when looking) upon the serpents of Hara, (it) is the producer of beauty in lotuses, smiling (when) looking upon friends and is with compassion (when looking) upon me.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
gatē karṇābhyarṇaṁ garuta iva pakṣmāṇi dadhatī
purāṁ bhēttuścittapraśama rasa vidrāvaṇa phalē ,
imē nētrē gōtrādharapati kulōttaṁsa kalikē
tavākarṇākr̥ṣṭa smaraśara vilāsaṁ kalayataḥ . 52 .
gatē - which have approached
karṇa abhyarṇaṁ - the proximity of the ear
garuta iva - like feathers
pakṣmāṇi - eyelashes
dadhatī - which bear
purāṁ bhēttuḥ - the destroyer of the bodies (physical, causal and astral), (Siva)
citta - the mind
praśama rasa - the sentiment of quietism
vidrāvaṇa - the defeat
phalē - which have as the object
imē nētrē - these two eyes
gōtrādharapati - the lord of the mountains (Himavan)
kula uttaṁsa kalikē - Oh bud on the family crest! (Sakti)
tava ākarṇa ākr̥ṣṭa - drawn upto your ear
smara śara - the arrow of Cupid
vilāsaṁ kalayataḥ - they pocess the grace
Oh bud on the family crest of Himavan! these eyes of yours, which have approached the proximity of the ear, which bear eyelashes like feathers, which have the defeat of the sentiment of quietism of the mind of Siva as the object, drawn upto the ear, they pocess the grace of the arrow of Cupid.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
vibhakta traivarṇyaṁ vyatikarita līlāṁjanatayā
vibhāti tvannētra tritayamidamīśāna dayitē ,
punaḥ sraṣṭuṁ dēvān druhiṇaharirudrānuparatān
rajaḥ satvaṁ bibhrat tama iti guṇānāṁ trayamiva . 53 .
vibhakta - seperate
traivarṇyaṁ - three colours (red, white and blue)
vyatikarita - in combination
līlāṁjanatayā - with beautifying collyrium
vibhāti - shines
tvat nētra tritayaṁ - your three eyes
idaṁ - this (these eyes)
īśāna dayitē - Oh beloved of Isana (Siva)
punaḥ sraṣṭuṁ - to recreate
dēvān - the gods
druhīṇa hari rudrān - Druhina (Brahma), Hari (Vishnu) and Rudra (arising from rajas, satva and tamas respectively)
uparatān - who have ceased to exist (in universal dissolution)
rajaḥ - the property of rajas (red as per poetic convention)
satvaṁ - the property of satvam (white as per poetic convention)
bibhrat - bearing
tama - the property of tamas (blue as per poetic convention)
iti guṇānāṁ - the properties which are
trayaṁ iva - the three, as if
Oh beloved of Isana ! these your three eyes shine with the three seperate colours (red, white and blue) in combination with beautifying collyrium, as if bearing the three properties which are : rajas, satva and tamas, to recreate the gods Druhina, Hari and Rudra, who have ceased to exist.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
pavitrīkartuṁ naḥ paśupati parādhīna hr̥dayē
dayā mitrairnētrairaruṇa dhavala śyāma rucibhiḥ ,
nadaḥ śōṇō gaṁgā tapanatanayēti dhruvamamum
trayāṇāṁ tīrthānāmupanayasi saṁbhēdamanagham . 54 .
pavitrī kartuṁ - in order to purify
naḥ - us
paśupati parādhīna hr̥dayē - Oh one with a heart subservient to Pasupati (Siva)!
dayā mitraiḥ nētraiḥ - with eyes allied to compassion
aruṇa - red
dhavala - white
śyāma rucibhiḥ - (and) dark blue colours
nadaḥ śōṇō - the river Sona (red in colour)
gaṁgā - the river Ganga (white in colour)
tapana tanayā iti - the river Kalindi or Yamuna (dark in colour), which are
dhruvaṁ - it is certain
amuṁ - this
trayāṇāṁ tīrthānāṁ - the three holy rivers
upanayasi - you bring near
saṁbhēdaṁ anagham - pure confluence
Oh one with a heart subservient to Pasupati! with eyes allied to compassion, (and) with red, white and dark blue colours, it is certain that you bring near (us) this pure confluence of the three holy rivers which are : the river Sona, the Ganga and the Yamuna in order to purify us.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
nimēṣōnmēṣābhyāṁ pralayamudayaṁ yāti jagatī
tavētyāhuḥ saṁtō dharaṇidhara rājanyatanayē ,
tvadunmēṣājjātaṁ jagadidamaśēṣaṁ pralayataḥ
paritrātuṁ śaṁkē parihr̥ta nimēṣāstava dr̥śaḥ . 55 .
nimēṣa - closing of the eye lids
unmēṣābhyāṁ - opening of the eye lids
pralayaṁ udayaṁ - annihilation (and) creation
yāti jagatī - the world proceeds to
tava - your
iti āhuḥ saṁtaḥ - thus say good men
dharaṇidhara rājanya tanayē - Oh daughter of the royal mountain! (Sakti)
tvat unmēṣāt jātaṁ - born of the opening of your eye lids
jagat idaṁ - this world
aśēṣaṁ - entire
pralayataḥ - from annihilation
paritrātuṁ - to protect
śaṁkē - I think
parihr̥ta - abandoned
nimēṣāḥ - closing the eye lids
tava dr̥śaḥ - your eye
Oh daughter of the royal mountain! good men say thus: "the world proceeds to annihilation (and) creation on the closing and opening of your eye lids". I suspect that your eye has abandoned closing the eye lids to protect this entire world born of the opening of your eye lids, from annihilation.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
tavāparṇē karṇē japanayana paiśunya cakitā
nilīyaṁtē tōyē niyatamanimēṣāḥ śapharikāḥ ,
iyaṁ ca śrīrbaddhacchada puṭakavāṭaṁ kuvalayaṁ
jahāti pratyūṣē niśi ca vighaṭayya praviśati . 56 .
tava - your
aparṇē - Oh Aparna! (Sakti)
karṇē - in the ear
japa nayana - whispering eyes
paiśunya cakitāḥ -afraid of slander
nilīyaṁtē - they hide
tōyē - in the water
niyataṁ - it is certain
animēṣāḥ - with unblinking (eyes)
śapharikāḥ - glittering female fish
iyaṁ ca śrīḥ - and this, the goddess of beauty
baddha chadaḥ - closed petal
puṭakavāṭaṁ - fastened like a door
kuvalayaṁ - blue water lily
jahāti - abandons
pratyūṣē - at dawn
niśi ca - and at night
vighaṭayya - having opened
praviśati - enters
Oh Aparna! it is certain that the glittering female fish hide in the water with unblinking (eyes) afraid of slander by your eyes whispering in (your) ear. And this, the goddess of beauty abandons the blue water lily with closed petal(s) fastened like a door at dawn, and enters having opened (it) at night (so as to reside in Sakti's eyes during the day and in the lily at night).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
dr̥śā drāghīyasyā daradalita nīlōtpala rucā
davīyāṁsaṁ dīnaṁ snapaya kr̥payā māmapi śivē ,
anēnāyaṁ dhanyō bhavati na ca tē hāniriyatā
vanē vā harmyē vā samakara nipātō himakaraḥ . 57 .
dr̥śā - by (your) look
drāghīyasyā - which is farsighted
dara dalita - slightly blossomed
nīlōtpala rucā - with the beauty of the blue lotus
davīyāṁsaṁ - the far removed one
dīnaṁ - the poor one
snapaya - you bathe (me)
kr̥payā - compassion
māṁ api - me also
śivē - Oh Sivaa! (Sakti)
anēna ayaṁ - by this, this one (the devotee)
dhanyaḥ bhavati - becomes blessed
na ca - and no
tē - to you
hāniḥ iyatā - loss by this
vanē vā harmyē vā - on the forest as well as the palace
samakara nipātaḥ - falls equally
himakaraḥ - the moon
Oh Sivaa! bathe me also the far removed, poor one with compassion by (your) look which is far sighted and is with the beauty of a slightly blossomed blue lotus. By this (look), this one (the devotee) becomes blessed, and there is no loss by this to you. The moon falls (shines) equally on the forest as well as the palace.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
arālaṁ tē pālīyugalamagarājanya tanayē
na kēṣāmādhattē kusumaśara kōdaṁḍakutukam ,
tiraścīnō yatra śravaṇapathamullaṁghya vilasan
apāṁga vyāsaṁgō diśati śarasaṁdhāna dhiṣaṇām . 58 .
arālaṁ - curved
tē pālīyugalaṁ - the margins of your pair of ears
aga rājanya tanayē - Oh daughter of the royal mountain ! (Sakti)
na kēṣāṁ ādhattē - in whom will it not create
kusuma śara - one with the flower arrow (Cupid)
kōdaṁḍa - the bow
kutukaṁ - the vehement (belief)
tiraścīnaḥ - oblique
yatra - wherein
śravaṇapathaṁ - the reach of the ear
ullaṁghya - having passed through
vilasan - glittering
apāṁga - the corner of the eye
vyāsaṁgaḥ - the attention
diśati - produces
śara saṁdhāna - fixed arrow
dhiṣaṇāṁ - the understanding
Oh daughter of the royal mountain! the curved margins of your pair of ears, in whom will it not create the vehement (belief of being) the bow of Cupid? Wherein the attention of the corner of the eye, having passed through the reach of the ear, glittering, produces the understanding of (being) an arrow fixed (to the bow string).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
sphuradgaṁḍābhōga pratiphalita tāṭaṁkayugalaṁ
catuścakraṁ manyē tava mukhamidaṁ manmatha ratham ,
yamārūhya druhyatyavanirathamarkēṁdu caraṇaṁ
mahāvīrō māraḥ pramathapatayē sajjitavatē . 59 .
sphurat - shining
gaṁḍābhōga - cheeks
pratiphalita - reflectd
tāṭaṁka yugalaṁ - pair of ear rings
catuścakraṁ - four wheeled
manyē - I think
tava mukhaṁ idaṁ - this your face
manmatha rathaṁ - the chariot of Cupid
yam āruhya - having mounted which
druhyati - seeks to assail
avani rathaṁ - the earth as a chariot
arka iṁdu caraṇaṁ - with the sun and moon for wheels
mahāvīraḥ māraḥ - the great warrior Mara (Cupid)
pramathapatayē - the lord of the Pramathas (attendents of Siva),
sajjitavatē - armed with
I think this face of yours with the pair of ear rings reflected on the shining cheeks is the four wheeled chariot of Cupid. Having mounted which, the great warrior Cupid, seeks to assail Siva armed with the earth as a chariot with the sun and moon for wheels.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
sarasvatyāḥ sūktiramr̥talaharī kauśalaharīḥ
pibaṁtyāḥ śarvāṇi śravaṇa culukābhyāmaviralam ,
camatkāra ślāghācalita śirasaḥ kuṁḍala gaṇō
jhaṇatkāraistāraiḥ prativacanamācaṣṭa iva tē . 60 .
sarasvatyāḥ - of Saraswati
sūktiḥ - excellent speech
amr̥ta laharī - the wave of nectar
kauśalaharīḥ - capable of depriving the felicity
pibaṁtyāḥ - while drinking
śarvāṇi - Oh Sarvani! (Sakti)
śravaṇa culukābhyāṁ - by the cups of the ears
aviralaṁ - continuously
camatkāra - poetical charm
ślāghā - in praise
calita śirasaḥ - nodding the head
kuṁḍala gaṇaḥ - collection of ear rings
jhaṇatkāraiḥ tāraiḥ - by loud jingling
prativacanaṁ - reply
ācaṣṭa iva - as if endeavouring
tē - your
Oh Sarvani!, while continuously drinking by the cups of the ears your excellent speech, capable of depriving the felicity of the wave of nectar (and) nodding the head in praise of (it's) poetical charm, the collection of ear rings of Saraswati are as if endeavouring to reply by (their) loud jingling.
sauṁdaryalahari 61 - 70
asau nāsāvaṁśastuhina giri vaṁśa dhvajapaṭi
tvadīyō nēdīyaḥ phalatu phalamasmākamucitam ,
vahatyaṁtarmuktāḥ śiśirakara niśvāsa galitaṁ
samr̥ddhyā yattāsāṁ bahirapi ca muktāmaṇidharaḥ . 61 .
asau - this
nāsāvaṁśaḥ - the bamboo like bridge of the nose
tuhina giri - the snowy mountain (Himavan)
vaṁśa dhvaja paṭi - the banner of the race! (Sakti)
tvadīyaḥ - your
nēdīyaḥ - which is imminent
phalatu phalaṁ - let the reward fructify
asmākaṁ - for us
ucitaṁ - appropriate
vahati - bears
aṁtaḥ muktāḥ - the pearls within (Bamboo bears pearls within by poetic convention)
śiśirakara niśvāsaḥ - the cool exhalation (out of the left nostril controlled by the moon, and hence cool)
galitaṁ - flowing
samr̥ddhyā yat - from the profusion of which
tāsāṁ bahiḥ api ca - and on the outside also
muktā maṇi dharaḥ - bears the pearl (nose ornament)
Oh banner of the race of the snowy mountain! let this bamboo like bridge of your nose, fructify for us the reward which is imminent and appropriate. It (the nose) bears pearls within, and flowing from the profusion of which, by the cool exhalation (through the nostril), it bears the pearl (nose ornament) on the outside also.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
prakr̥tyā''raktāyāstava sudati daṁtacchadarucēḥ
pravakṣyē sādr̥śyaṁ janayatu phalaṁ vidrumalatā ,
na biṁbaṁ tadbiṁba pratiphalana rāgādaruṇitaṁ
tulāmadhyārōḍhuṁ kathamiva vilajjēta kalayā . 62 .
prakr̥tyā - naturally
āraktāyāḥ - which is red
tava - your
sudati - Oh one with beautiful teeth! (Sakti)
daṁta chada rucēḥ - to the beauty of the lips
pravakṣyē - I speak
sādr̥śyaṁ - of that which is similar
janayatu phalaṁ - let it bear fruit
vidruma latā - the coral creeper
na - not
biṁbaṁ - the Bimba fruit (which is red is commonly used by poets for comparing with a woman's lips)
tat biṁba - that image (the red lips)
prati phalana rāgāt - out of desire to reflect
aruṇitaṁ - is red
tulāṁ - the balance
adhyārōḍhuṁ - to ascend
kathaṁ iva - how will it (not be)
vilajjēta - bashful
kalayā - by a little bit
Oh one with beautiful teeth! I speak of that which is similar to the beauty of your lips, which is naturally red. Let the coral creeper bear fruit! The Bimba fruit out of desire to reflect that image (the red lips) is red. (Hence) how will it not be bashful to ascend the balance (for being weighed against the red lips) by even a little bit?
Note: The Bimba fruit compared to red lips by poets is inadequate in this case. Hence an imaginary fruit, namely the coral fruit is suggested as a possible standard of comparison.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
smitajyōtsnā jālaṁ tava vadana caṁdrasya pibatāṁ
cakōrāṇāmāsīdati rasatayā caṁcu jaḍimā ,
atastē śītāṁśōramr̥ta laharīmāmla rucayaḥ
pibaṁti svacchaṁdaṁ niśi niśi bhr̥śaṁ kāṁjikadhiyā . 63 .
smita - smile
jyōtsnā jālaṁ - mass of moon light
tava vadana caṁdrasya - of the moon of your face
pibatāṁ -drinking
cakōrāṇāṁ - for the Cakora birds (the Greek partridge by poetic convention feeds on moon beams)
āsīt - became
ati rasatayā - from excessive (sweet) taste
caṁcu jaḍimā - dull in the beak
ataḥ tē - therefore they
śītāṁśōḥ - of the moon
amr̥ta laharīṁ - the wave of nectar
āmla rucayaḥ - desiring sour taste
pibaṁti - they drink
svacchaṁdaṁ - of their own free will
niśi niśi - every night
bhr̥śaṁ - excessively
kāṁjika dhiyā - thinking it to be sour gruel
The Cakora birds drinking the mass of moonlight of (your) smile, of the moon of your face became dull in the beak, from excesive (sweet) taste. Desiring sour taste, therefore, they drink of their own free will, excessively every night, the wave of nectar of the moon, thinking it to be sour gruel.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
aviśrāṁtaṁ patyurguṇagaṇa kathāmrēḍanajapā
japāpuṣpacchāyā tava janani jihvā jayati sā ,
yadagrāsīnāyāḥ sphaṭika dr̥ṣadacchacchavimayī
sarasvatyā mūrtiḥ pariṇamati māṇikya vapuṣā . 64 .
aviśrāṁtaṁ - unceasingly
patyuḥ - of the husband (Siva)
guṇa gaṇa kathā - stories enumerating the virtues
āmrēḍana japā - by repeated prayer
japā puṣpa chāyā - the colour of the hibiscus flower (red)
tava janani - your Oh Mother! (Sakti)
jihvā - tongue
jayati sā - that (tongue) is victorious
yat - of which
agra āsīnāyāḥ - seated on the tip
sphaṭikadr̥ṣad - crystal stone
accha chavimayī - clearly brilliant
sarasvatyāḥ - of Saraswati
mūrtiḥ - form
pariṇamati - is transformed
māṇikya - ruby
vapuṣā - appearence
Oh Mother! that tongue of your's (which) is the colour of the hibiscus flower, by unceasingly repeated prayer of stories enumerating the virtues of (your) husband, is victorious. Seated on the tip of which the crystal stone (like) clearly brilliant form of Saraswati is transformed into a ruby (like) appearence.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
raṇē jitvā daityānapahr̥ta śirastraiḥ kavacibhiḥ
nivr̥ttaiścaṁḍāṁśa tripurahara nirmālya vimukhaiḥ ,
viśākhēṁdrōpēṁdraiḥ śaśiviśada karpūraśakalā
vilīyaṁtē mātastava vadana tāṁbūla kabalāḥ . 65 .
raṇē - in battle
jitvā - having won
daityān - the Daityas (the demons)
apahr̥ta - who have removed
śirastraiḥ - with helmets
kavacibhiḥ - with armours
nivr̥ttaiḥ - who have returned
caṁḍāṁśa - the share of Chanda (a demi god attendent of Siva)
tripurahara nirmālya - the remnants of offerings to the Destroyer of the three bodies (physical, causal and astral), (Siva)
vimukhaiḥ - who are averse to
viśākha - Kartikeya (son of Siva and Sakti, and the commander of the gods in battle)
iṁdra - Indra (the lord of the gods)
upēṁdraiḥ - by Vishnu (the elder brother of Indra)
śaśi viśada - white as the moon
karpūra śakalā - fragments of camphor
vilīyaṁtē - they are dissolved (by chewing)
mātaḥ - Oh Mother! (Sakti)
tava vadana - your mouth
tāṁbūla - the betel leaf and areca nut (chewed after a meal)
kabalāḥ - mouthfuls
Oh Mother! the mouthfuls of betel leaf and areca nut with fragments of camphor white as the moon, from your mouth, are dissolved (by chewing) by Visakha, Indra and Upendra, who have returned, having won the Daityas in battle, who have removed the helmets and armour and who are averse to the remnants of offerings to Siva, which is the share of Chanda (alone).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
vipaṁcyā gāyaṁtī vividhamapadānaṁ paśupatē
stvayārabdhē vaktuṁ calitaśirasā sādhuvacanē ,
tadīyairmādhuryairapalapita taṁtrīkalaravāṁ
nijāṁ vīṇāṁ vāṇī niculayati cōlēna nibhr̥tam . 66 .
vipaṁcyā - with the lute
gāyaṁtī - singing
vividha - varied
apadānaṁ - noble work
paśupatēḥ - of Pasupati (Siva)
tvayā ārabdhē - when you began
vaktuṁ - to speak
calita śirasā - with the nodding of the head (in appreciation)
sādhu vacanē - words of approbation
tadīyaiḥ - by their
mādhuryaiḥ - sweetness (of the words)
apalapita - detracted
taṁtrī kala ravāṁ - the low sweet tones of the strings (of the lute)
nijāṁ vīṇāṁ - own lute
vāṇī - Saraswati (the goddess of speech, learning, music etc)
niculayati - covers
cōlēna - by the wrapper
nibhr̥tam - out of sight
When Saraswati was singing with the lute of the varied noble work(s) of Pasupati, (and) when you began to speak words of approbation with the nodding of (your) head, (thinking) the low sweet tones of the strings of her own lute as detracted by their sweetness, she covers (it) out of sight with the wrapper.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
karāgrēṇa spr̥ṣṭaṁ tuhinagiriṇā vatsalatayā
giriśēnōdastaṁ muhuradharapānākulatayā ,
karagrāhyaṁ śaṁbhōrmukhamukuravr̥ṁtaṁ girisutē
kathaṁkāraṁ brūmastava cubukamaupamya rahitam . 67 .
karāgrēṇa - by the tips of the hand
spr̥ṣṭaṁ - touched
tuhina giriṇā - by the snowy mountain (Himavan, the father)
vatsalatayā - with paternal affection
giriśēna - by Girisa (Siva)
udastaṁ - raised
muhuḥ - repeatedly
adhara pāna ākulatayā - intent on kissing
kara grāhyaṁ - worthy of being held by the hand
śaṁbhōḥ - of Sambhu (Siva)
mukha mukura vr̥ṁtaṁ - the handle for the mirror of the face
giri sutē - Oh daughter of the mountain! (Sakti)
kathaṁkāraṁ brūmaḥ - in what manner will we speak
tava - of your
cubukaṁ - chin
aupamya rahitam - beyond compare
Oh daughter of the mountain! in what manner will we speak of your chin touched by the tips of the hand by Himavan with paternal affection, which was repeatedly raised by Girisa intent on kissing, which is worthy of being held by the hand of Sambhu, which is the handle for the mirror of the face nd which is beyond compare?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
bhujāślēṣānnityaṁ puradamayituḥ kaṁṭakavatī
tava grīvā dhattē mukhakamalanāla śriyamiyam ,
svataḥ śvētā kālāgaru bahula jaṁbālamalinā
mr̥ṇālīlālityaṁ vahati yadadhō hāralatikā .68 .
bhuja āślēṣāt - from the embrace of the arms
nityaṁ - always
puradamayituḥ - of the subduer of the (three) bodies (Siva)
kaṁṭakavatī - with horripilation
tava grīvā - your throat
dhattē - bears
mukha kamala - the lotus of the face
nāla śriyam - the beauty of the stalk
iyaṁ - this
svataḥ - innately
śvētā - white
kāla agaru - black sandal
bahula - copious
jaṁbāla malinā - mud soiled
mr̥ṇālī - root of the lotus
lālityaṁ - loveliness
vahati - bears
yat adhaḥ - below which
hāra latikā - the necklace of pearls
This your throat which is with horripilation always from the embrace of the arms of Siva, bears the beauty of the stalk of the lotus of the face. Below which the necklace of pearls, innately white (and) soiled by the copious mud of the black sandal bears the loveliness of the root of the lotus.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
galē rēkhāstisrō gati gamaka gītaika nipuṇē
vivāha vyānaddha praguṇaguṇa saṁkhyā pratibhuvaḥ ,
virājaṁtē nānāvidha madhura rāgākara bhuvāṁ
trayāṇāṁ grāmāṇāṁ sthiti niyama sīmāna iva tē . 69 .
galē - in the neck
rēkhāḥ tisraḥ - three lines
gati - musical modes
gamaka - musical modulations
gīta - songs
ēka nipuṇē - Oh sole expert!
vivāha vyānaddha - tied well at the wedding
praguṇa guṇa saṁkhyā - the number of the many stranded thread
pratibhuvaḥ - a reminder
virājaṁtē - they shine
nānā vidha - many varieties
madhura rāga - sweet musical modes
ākāra - the forms of
bhuvāṁ - produced from
trayāṇāṁ - the three
grāmāṇāṁ - scales of music
sthiti - fixity
niyama - restricting
sīmāna - boundary
iva - like
tē - your
Oh sole expert of musical modes, musical modulations and songs! The three lines in your neck which are like a reminder of the number of the many stranded thread tied well at the wedding, which are like the boundary restricting the fixity of the three scales of music, from which the forms of many varieties of sweet musical modes are produced, shine.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
mr̥ṇālī mr̥dvīnāṁ tava bhujalatānāṁ catasr̥ṇāṁ
caturbhiḥ sauṁdaryaṁ sarasijabhavaḥ stauti vadanaiḥ ,
nakhēbhyaḥ saṁtrasyan prathama mathanādaṁdhakaripōḥ
caturṇāṁ śīrṣāṇāṁ samamabhaya hastārpaṇa dhiyā . 70 .
mr̥ṇālī - lotus stalk
mr̥dvīnāṁ - soft as
tava bhuja latānāṁ - your creeper like hands
catasr̥ṇāṁ - four (hands)
caturbhiḥ - with the four (mouths)
sauṁdaryaṁ - beauty
sarasija bhavaḥ - the lotus born (Brahma)
stauti - praises
vadanaiḥ - with (his) mouths (in the four remaining heads out of the original five)
nakhēbhyaḥ - of the nails
saṁtrasyan - being afraid
prathama mathanāt - from the destruction of the first (head)
aṁdhaka ripōḥ - of the enemy of (the demon) Andhaka, (Siva)
caturṇāṁ - the four (heads)
śīrṣāṇāṁ - (remaining) heads
samaṁ - simultaneous
abhaya hasta - the hand offering refuge from fear
arpaṇa dhiyā - with the mind to placing
Brahma praises the beauty of your four creeper like hands, soft as the lotus stalk with (his) four (remaining) mouths, being afraid of the nails of Siva from the destruction of the first (head, by them), with the mind to the simultaneous placing of the four (remaining) heads in the hand offering refuge from fear.
Subscribe to:Posts (Atom)
