ಶ್ರೀ ಗುರು ಪಾದುಕಾ ವಂದನಮ್
ಐಂಕಾರ ಹ್ರೀಂಕಾರ ರಹಸ್ಯಯುಕ್ತ
ಶ್ರೀಂಕಾರ ಗೂಢಾರ್ಥ ಮಹಾವಿಭೂತ್ಯಾ ,
ಓಂಕಾರ ಮರ್ಮ ಪ್ರತಿಪಾದಿನೀಭ್ಯಾಂ
ನಮೋ ನಮಃ ಶ್ರೀ ಗುರು ಪಾದುಕಾಭ್ಯಾಮ್ .
ಶ್ರೀಶಂಕರಾಚಾರ್ಯ ವಿರಚಿತಾ ಸೌಂದರ್ಯಲಹರೀ
ಮೂಲಮ್ - http://acharya.iitm.ac.in/mirrors/vv/literature/sankara/sound.html
ಮೂಲ ಆಂಗ್ಲ ಅನುವಾದ ರಚಯಿತ್ರಿ - ಶ್ರೀಮತಿ ಡಾ. ಉಮಾ ಕೃಷ್ಣಸ್ವಾಮಿ
Friday 14 March 2008
ಸೌಂದರ್ಯಲಹರಿ ೧ - ೧೦ (ಆನಂದಲಹರಿ)
ಶಿವಃ ಶಕ್ತ್ಯಾ ಯುಕ್ತೋ ಯದಿ ಭವತಿ ಶಕ್ತಃ ಪ್ರಭವಿತುಂ
ನ ಚೇದೇವಂ ದೇವೋ ನ ಖಲು ಕುಶಲಃ ಸ್ಪಂದಿತುಮಪಿ ,
ಅತಸ್ತ್ವಾಮಾರಾಧ್ಯಾಂ ಹರಿಹರ ವಿರಿಂಚಾದಿಭಿರಪಿ
ಪ್ರಣಂತುಂ ಸ್ತೋತುಂ ವಾ ಕಥಮಕೃತ ಪುಣ್ಯಃ ಪ್ರಭವತಿ . ೧ .
ಶಿವಃ - Siva
ಶಕ್ತ್ಯಾ - with Sakti
ಯುಕ್ತಃ ಯದಿ ಭವತಿ - when enjoined
ಶಕ್ತಃ ಪ್ರಭವಿತುಂ - empowered to create
ನ ಚೇತ್ ಏವಂ ದೇವಃ - if the lord is not thus
ನ ಖಲು ಕುಶಲಃ - indeed unable
ಸ್ಪಂದಿತುಂ ಅಪಿ - to even move
ಅತಃ - hence
ತ್ವಾಂ ಆರಾಧ್ಯಾಂ - you, who is worshipped
ಹರಿ ಹರ ವಿರಿಂಚಾದಿಭಿಃ ಅಪಿ - even by Hari (Vishnu), Hara (Siva), Virinchi (Brahma) and others
ಪ್ರಣಂತುಂ - to salute
ಸ್ತೋತುಂ ವಾ - or praise
ಕಥಂ - how
ಅಕೃತ ಪುಣ್ಯಃ - one who has not performed meritorious deeds
ಪ್ರಭವತಿ - 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 ಕ, cryptically symbolising the word Siva.)
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ತನೀಯಾಂಸಂ ಪಾಂಸುಂ ತವ ಚರಣ ಪಂಕೇರುಹಭವಂ
ವಿರಿಂಚಿಃ ಸನ್ಚಿನ್ವನ್ ವಿರಚಯತಿ ಲೋಕಾನವಿಕಲಮ್ ,
ವಹತ್ಯೇನಂ ಶೌರಿಃ ಕಥಮಪಿ ಸಹಸ್ರೇಣ ಶಿರಸಾಂ
ಹರಃ ಸಂಕ್ಷುದ್ಯೈನಂ ಭಜತಿ ಭಸಿತೋದ್ಧೂಲನ ವಿಧಿಮ್ . ೨
ತನೀಯಾಂಸಂ ಪಾಂಸು - minute dust
ತವ - your
ಚರಣ ಪಂಕೇರುಹ - lotus feet
ಭವಂ - present in
ವಿರಿಂಚಿಃ - Virinchi (Brahma)
ಸಂಚಿನ್ವನ್ - gathering
ವಿರಚಯತಿ - makes (Creation)
ಲೋಕಾನ್ ಅವಿಕಲಮ್ - all the worlds
ವಹತಿ ಏನಂ - carries this (Preservation)
ಶೌರಿಃ - Shouri (Vishnu)
ಕಥಂ ಅಪಿ - some how
ಸಹಸ್ರೇಣ ಶಿರಸಾಂ - by a thousand heads (as the serpent Adisesha, the tamasic form of Vishnu, who supports the world with his thousand heads)
ಹರಃ - Hara (Siva)
ಸಂಕ್ಷುದ್ಯ ಏನಂ - having powdered this (Destruction)
ಭಜತಿ - observes
ಭಸಿತ ಉದ್ಧೂಲನ - sprinkling sacred ash
ವಿಧಿಂ - 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.)
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ಅವಿದ್ಯಾನಾಮಂತಸ್ತಿಮಿರ ಮಿಹಿರ ದ್ವೀಪನಗರೀ
ಜಡಾನಾಂ ಚೈತನ್ಯ ಸ್ತಬಕ ಮಕರಂದ ಸ್ರುತಿಝರೀ ,
ದರಿದ್ರಾಣಾಂ ಚಿಂತಾಮಣಿ ಗುಣನಿಕಾ ಜನ್ಮಜಲಧೌ
ನಿಮಗ್ನಾನಾಂ ದಂಷ್ಟ್ರಾ ಮುರರಿಪು ವರಾಹಸ್ಯ ಭವತಿ . ೩ .
ಅವಿದ್ಯಾನಾಂ - for the spiritually ignorant
ಅಂತ: ತಿಮಿರ - inner darkness
ಮಿಹಿರ ದ್ವೀಪ ನಗರಿ - the island city of the sun (a division of the terrestrial world from where the sun is said to rise)
ಜಡಾನಾಂ - for the dull witted
ಚೈತನ್ಯ - pure intelligence
ಸ್ತಬಕ ಮಕರಂದ - honey of the (Kalpaka flower) cluster (of the wish yeilding Kalpaka tree)
ಸ್ರುತಿಝರೀ - flowing stream
ದರಿದ್ರಾಣಾಂ - for the impoverished
ಚಿಂತಾಮಣಿ ಗುಣನಿಕಾ - necklace of the Cintamani (the wish yeilding gem)
ಜನ್ಮ ಜಲಧೌ - in the ocean of births
ನಿಮಗ್ನಾನಾಂ - those immersed
ದಂಷ್ಟ್ರಾಃ - the tusks
ಮುರ ರಿಪು - the enemy of (the demon) Mura
ವರಾಹಸ್ಯ - of the boar (an incarnation of Vishnu)
ಭವತಿ - 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 ಚೈತನ್ಯಂ.
Cf SVL Verse 3 : Siva is the resort of ಚಿತ್)
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ತ್ವದನ್ಯಃ ಪಾಣಿಭ್ಯಾಮಭಯವರದೋ ದೈವತಗಣಃ
ತ್ವಮೇಕಾ ನೈವಾಸಿ ಪ್ರಕಟಿತ ವರಾಭೀತ್ಯಭಿನಯಾ ,
ಭಯಾತ್ ತ್ರಾತುಂ ದಾತುಂ ಫಲಮಪಿ ಚ ವಾಂಛಾಸಮಧಿಕಂ
ಶರಣ್ಯೇ ಲೋಕಾನಾಂ ತವ ಹಿ ಚರಣಾವೇವ ನಿಪುಣೌ . ೪ .
ತ್ವತ್ ಅನ್ಯಃ - other than you
ಪಾಣಿಭ್ಯಾಂ - by the hands (by empty gesture)
ಅಭಯ ವರದಃ - bestowers of protection from fear and boon
ದೈವತ ಗಣಃ - the assemblage of gods
ತ್ವಂ ಏಕಾ - you alone
ನ ಏವ ಅಸಿ - you do not thus
ಪ್ರಕಟಿತ - display
ವರ ಅಭೀತಿ - bestowing of boon and protection from fear
ಅಭಿನಯಾ - by gesture
ಭಯಾತ್ ತ್ರಾತುಂ - protecting from fear
ದಾತುಂ ಫಲಂ ಅಪಿ ಚ - and giving reward
ವಾಂಛಾ ಸಮಧಿಕಂ - in excess of that desired
ಶರಣ್ಯೇ ಲೋಕಾನಾಂ - Oh refuge of the worlds! (Sakti)
ತವ - your
ಹಿ - indeed
ಚರಣೌ ಏವ - even feet
ನಿಪುಣೌ - 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).
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ಹರಿಸ್ತ್ವಾಮಾರಾಧ್ಯ ಪ್ರಣತ ಜನ ಸೌಭಾಗ್ಯ ಜನನೀಮ್
ಪುರಾ ನಾರೀ ಭೂತ್ವಾ ಪುರರಿಪುಮಪಿ ಕ್ಷೋಭಮನಯತ್ ,
ಸ್ಮರೋಽಪಿ ತ್ವಾಂ ನತ್ವಾ ರತಿ ನಯನ ಲೇಹ್ಯೇನ ವಪುಷಾ
ಮುನೀನಾಮಪ್ಯಂತಃ ಪ್ರಭವತಿ ಹಿ ಮೋಹಾಯ ಮಹತಾಮ್ .೫ .
ಹರಿಃ - Hari (Vishnu)
ತ್ವಾಂ ಆರಾಧ್ಯ - having worshipped you
ಪ್ರಣತ ಜನ - people who bow (to you)
ಸೌಭಾಗ್ಯ ಜನನೀಂ - the creator of auspiciousness
ಪುರಾ - formerly
ನಾರೀ ಭೂತ್ವಾ - having become a woman (ಸಾರೂಪ್ಯಂ or assimilation with Sakti, one of the four states of Mukti or Liberation)
ಪುರ ರಿಪುಂ ಅಪಿ - even Puraripu (the enemy of the three cities of the demons or the three bodies of man), (Siva)
ಕ್ಷೋಭಂ ಅನಯತ್ - led to agitation
ಸ್ಮರಃ ಅಪಿ - Smara (Cupid) too
ತ್ವಾಂ ನತ್ವಾ - having bowed to you
ರತಿ ನಯನ - the eyes of Rati
ಲೇಹ್ಯೇನ ವಪುಷಾ - with a body like a lambative
ಮುನೀನಾಂ ಅಪಿ - even sages
ಅಂತಃ - within
ಪ್ರಭವತಿ ಹಿ - capable indeed
ಮೋಹಾಯ - (of generating) delusion
ಮಹತಾಂ - 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)
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ಧನುಃ ಪೌಷ್ಪಂ ಮೌರ್ವೀ ಮಧುಕರಮಯೀ ಪಂಚ ವಿಶಿಖಾಃ
ವಸಂತಃ ಸಾಮಂತೋ ಮಲಯಮರದಾಯೋಧನ ರಥಃ ,
ತಥಾಪ್ಯೇಕಃ ಸರ್ವಂ ಹಿಮಗಿರಿಸುತೇ ಕಾಮಪಿಕೃಪಾಂ
ಅಪಾಂಗಾತ್ತೇ ಲಬ್ಧ್ವಾ ಜಗದಿದಮನಂಗೋ ವಿಜಯತೇ . ೬ .
ಧನುಃ ಪೌಷ್ಪಂ - the bow is flowery
ಮೌರ್ವೀ ಮಧುಕರಮಯೀ - the bow string is made of bees
ಪಂಚ ವಿಶಿಖಾಃ - the five (flowers) are the arrows
ವಸಂತಃ - Vasanta (Spring personified)
ಸಾಮಂತಃ - neighbouring king (the traditional ally of Cupid)
ಮಲಯ ಮರುತ್ - breeze from the Malaya mountain (laden with the fragrance of sandal wood found there, by poetic convention)
ಆಯೋಧನ ರಥಃ - the war chariot
ತಥಾ ಅಪಿ ಏಕಃ - even thus and alone
ಸರ್ವಂ - all
ಹಿಮ ಗಿರಿ ಸುತೇ - Oh daughter of the snowy mountain ( Himalayas personified as Himavaan,)! (Sakti)
ಕಾಂ ಅಪಿ ಕೃಪಾಂ - some sort (inexpresseble) of compassion
ಅಪಾಂಗಾತ್ ತೇ - from the corner of your eye
ಲಬ್ಧ್ವಾ - having obtained
ಜಗತ್ ಇದಂ - this world
ಅನಂಗಃ - Ananga (the bodiless one), (Cupid)
ವಿಜಯತೇ - 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)
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ಕ್ವಣತ್ಕಾಂಚೀ ದಾಮಾ ಕರಿಕಲಭ ಕುಂಭಸ್ತನ ನತಾ
ಪರಿಕ್ಷೀಣಾ ಮಧ್ಯೇ ಪರಿಣತ ಶರಚ್ಚಂದ್ರ ವದನಾ ,
ಧನುರ್ಬಾಣಾನ್ ಪಾಶಂ ಸೃಣಿಮಪಿ ದಧನಾ ಕರತಲೈಃ
ಪುರಸ್ತಾದಾಸ್ತಾಂ ನಃ ಪುರಮಥಿತುರಾಹೋ ಪುರುಷಿಕಾ . ೭ .
ಕ್ವಣತ್ ಕಾಂಚೀ ದಾಮಾ - one who has a tinkling fillet girdle
ಕರಿ ಕಲಭ - young elephant
ಕುಂಭ ಸ್ತನ ನತಾ - one curved by a bosom like the frontal globes of a young elephant
ಪರಿಕ್ಷೀಣಾ ಮಧ್ಯೇ - one who is lean in the waist
ಪರಿಣತ - fully developed
ಶರಚ್ಚಂದ್ರ ವದನಾ - one with a face like the autumnal moon
ಧನುಃ ಬಾಣಾನ್ - bow, arrows
ಪಾಶಂ ಸೃಣಿಂ ಅಪಿ - noose and goad
ದಧಾನಾ ಕರ ತಲೈಃ - one who bears in the palm of her hands
ಪುರಸ್ತಾತ್ - in front
ಆಸ್ತಾಂ - let her dwell
ನಃ - of us
ಪುರಂ ಮಥಿತುಃ - of the destroyer of the three cities of the demons or the three bodies of man,� (Siva)
ಆಹೋ ಪುರುಷಿಕಾ - "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).
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ಸುಧಾ ಸಿಂಧೋರ್ಮಧ್ಯೇ ಸುರವಿಟಪಿ ವಾಟೀ ಪರಿವೃತೇ
ಮಣಿದ್ವೀಪೇ ನೀಪೋಪವನವತೀ ಚಿಂತಾಮಣಿಗೃಹೇ ,
ಶಿವಾಕಾರೇ ಮಂಚೇ ಪರಮಶಿವ ಪರ್ಯಂಕ ನಿಲಯಾಂ
ಭಜಂತಿ ತ್ವಾಂ ಧನ್ಯಾಃ ಕತಿಚನ ಚಿದಾನಂದಲಹರೀಮ್ . ೮ .
ಸುಧಾ - nectar
ಸಿಂಧೋಃ ಮಧ್ಯೇ - in the midst of the ocean
ಸುರ ವಿಟಪಿ ವಾಟೀ - park of divine trees
ಪರಿವೃತೇ - surrounded by
ಮಣಿ ದ್ವೀಪೇ - in a gem like island
ನೀಪ ಉಪವನವತೀ - pocessed of a garden of Kadamba trees
ಚಿಂತಾಮಣಿ ಗೃಹೇ - in a house made of the Cintamani (wish yeilding gem)
ಶಿವಾ ಆಕಾರೇ - shaped like Sivaa (the Sakti triangle of the Sricakra)
ಮಂಚೇ - in the bed stead
ಪರಮ ಶಿವ - Parama Siva (the supremely auspicious one)
ಪರ್ಯಂಕ ನಿಲಯಾಂ - dwelling in the couch
ಭಜಂತಿ ತ್ವಾಂ - worship you
ಧನ್ಯಾಃ ಕತಿಚನ - a few blessed ones
ಚಿತ್ ಆನಂದ ಲಹರೀಮ್ - 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).
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ಮಹೀಂ ಮೂಲಾಧಾರೇ ಕಮಪಿ ಮಣಿಪೂರೇ ಹುತವಹಂ
ಸ್ಥಿತಂ ಸ್ವಾಧಿಷ್ಠಾನೇ ಹೃದಿಮರುತಮಾಕಾಶಮುಪರಿ ,
ಮನೋಽಪಿ ಭ್ರೂಮಧ್ಯೇ ಸಕಲಮಪಿ ಭಿತ್ವಾ ಕುಲಪಥಂ
ಸಹಸ್ರಾರೇ ಪದ್ಮೇ ಸಹ ರಹಸಿ ಪತ್ಯಾ ವಿಹರಸೇ . ೯ .
ಮಹೀಂ ಮೂಲಾಧಾರೇ - the earth element in the Muladhara, (the 4 petalled lotus yogic cakra, or the level of conciousness corresponding to Bhuloka)
ಕಮಪಿ ಮಣಿಪೂರೇ - and the water element in the Manipura, (the 10 petalled lotus yogic cakra or the level of conciousness corresponding to Suvarloka).
ಹುತವಹಂ - the fire element
ಸ್ಥಿತಂ ಸ್ವಾಧಿಷ್ಠಾನೇ - present in the Svadhishthana, (the 9 petalled lotus yogic cakra or the level of conciousness corresponding to Bhuvarloka).
ಹೃದಿ ಮರುತ - the air element in the heart, (the 12 petalled lotus yogic Anahata cakra or the level of conciousness corresponding to Maharloka).
ಆಕಾಶಂ ಉಪರಿ - above the space element (the 16 petalled lotus yogic Vishuddhi cakra or the level of conciousness corresponding to Taparloka).
ಮನಃ ಅಪಿ - and the mind element, (the 2 petalled lotus yogic Aagnya cakra or the level of conciousness corresponding to Janarloka)
ಭ್ರೂ ಮಧ್ಯೇ - between the brows
ಸಕಲಂ ಅಪಿ ಭಿತ್ವಾ - having passed through all
ಕುಲ ಪಥಂ- via the Kulapatha or Sushumna nadi (as the subtle Kundalini Sakti)
ಸಹಸ್ರಾರೇ ಪದ್ಮೇ - in the thousand petalled lotus, (the level of conciousness corresponding to Satyaloka)
ಸಹ - with
ರಹಸಿ - in secret
ಪತ್ಯಾ - with (your) husband (Sadasiva)
ವಿಹರಸೇ - 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).
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ಸುಧಾಧಾರಾಸಾರೈಶ್ಚರಣ ಯುಗಲಾಂತರ್ವಿಗಲಿತೈಃ
ಪ್ರಪಂಚಂ ಸಿಂಚಂತೀ ಪುನರಪಿ ರಸಾಮ್ನಾಯ ಮಹಸಃ ,
ಅವಾಪ್ಯ ಸ್ವಾಂ ಭೂಮಿಂ ಭುಜಗನಿಭಮಧ್ಯುಷ್ಟವಲಯಂ
ಸ್ವಮಾತ್ಮಾನಂ ಕೃತ್ವಾ ಸ್ವಪಿಷಿ ಕುಲಕುಂಡೇ ಕುಹರಿಣಿ . ೧೦ .
ಸುಧಾ - nectar
ಧಾರಾ ಆಸಾರೈಃ - with a torrential stream
ಚರಣ ಯುಗಲಾಂತ - from within (your) pair of feet
ವಿಗಲಿತೈಃ - trickling
ಪ್ರಪಂಚಂ - the body (made of the five elements)
ಸಿಂಚಂತೀ - infusing
ಪುನಃ ಅಪಿ - once again
ರಸ ಆಮ್ನಾಯ ಮಹಸಃ - from the luminous collection of nectar (the internal Moon of the Sahasrara or thousand petalled lotus in the brain)
ಅವಾಪ್ಯ - having reached
ಸ್ವಾಂ ಭೂಮಿಂ - your territory
ಭುಜಗ ನಿಭಂ - similar to a serpent
ಅಧ್ಯುಷ್ಟ ವಲಯಂ - three and a half coils
ಸ್ವಂ ಆತ್ಮಾನಂ ಕೃತ್ವಾ - having made yourself
ಸ್ವಪಿಷಿ - you (as the subtle Kundalini Sakti) sleep
ಕುಲಕುಂಡೇ - in the Kulakunda or Muladhara cakra
ಕುಹರಿಣಿ - 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.
ಸೌಂದರ್ಯಲಹರಿ ೧೧ - ೨೦ (ಆನಂದಲಹರಿ)
ಚತುರ್ಭಿಃ ಶ್ರೀಕಂಠೈಃ ಶಿವಯುವತಿಭಿಃ ಪಂಚಭಿರಪಿ
ಪ್ರಭಿನ್ನಾಭಿಃ ಶಂಭೋರ್ನವಭಿರಪಿ ಮೂಲಪ್ರಕೃತಿಭಿಃ ,
ಚತುಶ್ಚತ್ವಾರಿಂಶದ್ ವಸುದಲ ಕಲಾಶ್ರ ತ್ರಿವಲಯ
ತ್ರಿರೇಖಾಭಿಃ ಸಾರ್ಧಂ ತವ ಶರಣಕೋಣಾಃ ಪರಿಣತಾಃ . ೧೧ .
ಚತುರ್ಭಿಃ ಶ್ರೀಕಂಠೈಃ - with the four Srikanta (Siva) cakras
ಶಿವ ಯುವತಿಭಿಃ - Sivayuvati (Sakti) cakras
ಪಂಚಭಿಃ ಅಪಿ - and with five
ಪ್ರಭಿನ್ನಾಭಿಃ - seperate from
ಶಂಭೋಃ - from those of Sambhu (the Siva) cakras
ನವಭಿಃ ಅಪಿ - and with nine
ಮೂಲ ಪ್ರಕೃತಿಭಿಃ - source materials of the universe
ಚತುಶ್ಚತ್ವಾರಿಂಶತ್ - forty four
ವಸು ದಲ - eight petalled (lotus)
ಕಲಾ ಅಶ್ರ - sixteen edged (lotus)
ತ್ರಿ ವಲಯ - three circles
ತ್ರಿ ರೇಖಾಭಿಃ - with three lines
ಸಾರ್ಧಂ - with
ತವ ಶರಣ ಕೋಣಾಃ - the angles of your abode
ಪರಿಣತಾಃ - 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.
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ತ್ವದೀಯಂ ಸೌಂದರ್ಯಂ ತುಹಿನಗಿರಿ ಕನ್ಯೇ ತುಲಯಿತುಂ
ಕವೀಂದ್ರಾಃ ಕಲ್ಪಂತೇ ಕಥಮಪಿ ವಿರಿಂಚಿ ಪ್ರಭೃತಯಃ ,
ಯದಾಲೋಕೌತ್ಸುಕ್ಯಾದಮರಲಲನಾ ಯಾಂತಿ ಮನಸಾ
ತಪೋಭಿರ್ದುಷ್ಪ್ರಾಪಾಮಪಿ ಗಿರಿಶ ಸಾಯುಜ್ಯ ಪದವೀಮ್ . ೧೨ .
ತ್ವದೀಯಂ - your
ಸೌಂದರ್ಯಂ - beauty
ತುಹಿನ ಗಿರಿ ಕನ್ಯೇ - Oh daughter of the snowy mountain (Himalayas, personified as Himavaan)! (Sakti)
ತುಲಯಿತುಂ - to compare
ಕವೀಂದ್ರಾಃ - the best of poets
ಕಲ್ಪಂತೇ - are able
ಕಥಂ ಅಪಿ - somehow or other
ವಿರಿಂಚಿ ಪ್ರಭೃತಯಃ - Virinchi (Brahma) and others
ಯತ್ ಆಲೋಕ ಔತ್ಸುಕ್ಯಾತ್ - out of ardent desire to see which (your beauty)
ಅಮರ ಲಲನಾಃ - celestial women
ಯಾಂತಿ ಮನಸಾ - attain through the mind (by imagination)
ತಪೋಭಿಃ ದುಷ್ಪ್ರಾಪಾಂ ಅಪಿ - though difficult to obtain by penance
ಗಿರಿಶ - Girisa (Lord of the mountains, (Siva)
ಸಾಯುಜ್ಯ ಪದವೀಂ - 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)
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ನರಂ ವರ್ಷೀಯಾಂಸಂ ನಯನವಿರಸಂ ನರ್ಮಸು ಜಡಂ
ತವಾಪಾಂಗಾಲೋಕೇ ಪತಿತಮನುಧಾವಂತಿ ಶತಶಃ
ಗಲದ್ವೇಣೀ ಬಂಧಾಃ ಕುಚಕಲಶ ವಿಸ್ರಸ್ತ ಸಿಚಯಾ
ಹಠಾತ್ ತ್ರುಟಯತ್ಕಾಂಚ್ಯೋ ವಿಗಲಿತ ದುಕೂಲಾ ಯುವತಯಃ . ೧೩ .
ನರಂ - a man
ವರ್ಷೀಯಾಂಸಂ - very old
ನಯನ ವಿರಸಂ - unpleasant to the eye
ನರ್ಮಸು ಜಡಂ - apathetic in amorous sport
ತವ ಅಪಾಂಗ - the corner of your eye
ಆಲೋಕೇ - within range of sight
ಪತಿತಂ - falls
ಅನುಧಾವಂತಿ - pursue
ಶತಶಃ - by the hundreds
ಗಲತ್ ವೇಣೀ ಬಂಧಾಃ - with braided hair loosened
ಕುಚ ಕಲಶ - the pitcher like breasts (shapely bossom)
ವಿಸ್ರಸ್ತ ಸಿಚಯಾ - with cloth slipping
ಹಠಾತ್ - suddenly
ತ್ರುಟಯತ್ ಕಾಂಚ್ಯಃ - waist ornaments snapping
ವಿಗಲಿತ ದುಕೂಲಾಃ - with silk garments dropping down
ಯುವತಯಃ - 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).
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ಕ್ಷಿತೌ ಷಟ್ಪಂಚಾಶದ್ ದ್ವಿಸಮಧಿಕ ಪಂಚಾಶದುದಕೇ
ಹುತಾಶೇ ದ್ವಾಷಷ್ಟಿಶ್ಚತುರಧಿಕ ಪಂಚಾಶದನಿಲೇ ,
ದಿವಿ ದ್ವಿಃಷಟ್ತ್ರಿಂಶನ್ ಮನಸಿ ಚ ಚತುಃಷಷ್ಟಿರಿತಿ ಯೇ
ಮಯೂಖಾಸ್ತೇಷಾಮಪ್ಯುಪರಿ ತವಪದಾಂಬುಜ ಯುಗಮ್ . ೧೪ .
ಕ್ಷಿತೌ - in the earth element (of the Muladhara cakra)
ಷಟ್ಪಂಚಾಶತ್ - fifty six
ದ್ವಿಸಮಧಿಕ ಪಂಚಾಶತ್ - fifty two
ಉದಕೇ - in the water element (of the Manipura cakra)
ಹುತಾಶೇ - in the fire element (of the Svadhishthana cakra)
ದ್ವಾಷಷ್ಟಿ - sixty two
ಚತುರಧಿಕ ಪಂಚಾಶತ್ - fifty four
ಅನಿಲೇ - in the air element (of the Anahata cakra)
ದಿವಿ - in the space element (of the Vishuddhi cakra)
ದ್ವಿಃ ಷಟ್ತ್ರಿಂಶತ್ - twice thirty six
ಮನಸಿ ಚ - and in the mind element (of the Aangya cakra)
ಚತುಃ ಷಷ್ಟಿ - sixty four
ಇತಿ ಯೇ ಮಯೂಖಾಃ - those rays that are thus (disposed)
ತೇಷಾಂ ಅಪಿ ಉಪರಿ - even above those
ತವ - your
ಪಾದ ಅಂಬುಜ ಯುಗಮ್ - 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).
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ಶರಜ್ಜ್ಯೋತ್ಸ್ನಾ ಶುದ್ಧಾಂ ಶಶಿಯುತ ಜಟಾಜೂಟ ಮಕುಟಾಂ
ವರ ತ್ರಾಸ ತ್ರಾಣ ಸ್ಫಟಿಕ ಘುಟಿಕಾ ಪುಸ್ತಕ ಕರಾಮ್ ,
ಸಕೃನ್ನ ತ್ವಾ ನತ್ವಾ ಕಥಮಿವ ಸತಾಂ ಸನ್ನಿದಧತೇ
ಮಧು ಕ್ಷೀರ ದ್ರಾಕ್ಷಾ ಮಧುರಿಮ ಧುರಿಣಾಃ ಫಣಿತಯಃ . ೧೫ .
ಶರತ್ ಜ್ಯೋತ್ಸ್ನಾ - autumnal moonlight
ಶುದ್ಧಾಂ - who is pure
ಶಶಿಯುತ - endowed with the moon
ಜಟಾ ಜೂಟ ಮಕುಟಾಂ - who has a tiara on the mass of twisted hair
ವರ - (gesticulate) granting of boon
ತ್ರಾಸ ತ್ರಾಣ - protection from fear
ಸ್ಫಟಿಕ ಘುಟಿಕಾ - crystal beads
ಪುಸ್ತಕ ಕರಾಂ - whose hand (holds) the book
ಸಕೃತ್ - once
ನ - not
ತ್ವಾ ನತ್ವಾ - having bowed to you
ಕಥಂ ಇವ - how is it
ಸತಾಂ ಸನ್ನಿದಧತೇ - present for good people
ಮಧು - honey
ಕ್ಷೀರ - milk
ದ್ರಾಕ್ಷಾ - grape
ಮಧುರಿಮ ಧುರಿಣಾಃ - charged with sweetness
ಫಣೀತಯಃ - 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).
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ಕವೀಂದ್ರಾಣಾಂ ಚೇತಃ ಕಮಲವನ ಬಾಲಾತಪ ರುಚಿಂ
ಭಜಂತೇ ಯೇ ಸಂತಃ ಕತಿಚಿದರುಣಾಮೇವ ಭವತೀಮ್ ,
ವಿರಿಂಚಿ ಪ್ರೇಯಸ್ಯಾಸ್ತರುಣತರ ಶ್ರೃಂಗಾರ ಲಹರೀ
ಗಭೀರಾಭಿರ್ವಾಗ್ಭಿರ್ವಿದಧತಿ ಸತಾಂ ರಂಜನಮಮೀ . ೧೬ .
ಕವೀಂದ್ರಾಣಾಂ ಚೇತಃ - the minds of the best of poets
ಕಮಲ ವನ - lotus cluster
ಬಾಲ ಆತಪ ರುಚಿಂ - light of the morning sun
ಭಜಂತೇ - (they) worship
ಯೇ ಸಂತಃ ಕತಿಚಿತ್ - those few good men
ಅರುಣಾಂ ಏವ ಭವತೀಮ್ - you as the red dawn itself
ವಿರಿಂಚಿ ಪ್ರೇಯಸ್ಯಾಃ - of the beloved of Virinchi (Saraswati)
ತರುಣತರ - fresher (ever fresh)
ಶ್ರೃಂಗಾರ ಲಹರೀ - wave of the (poetic) sentiment of love
ಗಭೀರಾಭಿಃ ವಾಗ್ಭಿಃ - by profound words
ವಿದಧತಿ - (they) give
ಸತಾಂ - to good men
ರಂಜನಂ - (aesthetic) pleasure
ಅಮೀ - 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).
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ಸವಿತ್ರೀಭಿರ್ವಾಚಾಂ ಶಶಿಮಣಿ ಶಿಲಾಭಂಗ ರುಚಿಭಿಃ
ವಶಿನ್ಯಾದ್ಯಾಭಿಸ್ತ್ವಾಂ ಸಹ ಜನನಿ ಸಂಚಿಂತಯತಿ ಯಃ ,
ಸ ಕರ್ತಾ ಕಾವ್ಯಾನಾಂ ಭವತಿ ಮಹತಾಂ ಭಂಗಿರುಚಿಭಿಃ
ವಚೋಭಿರ್ವಾಗ್ದೇವೀ ವದನಕಮಲಾಮೋದ ಮಧುರೈಃ . ೧೭ .
ಸವಿತ್ರೀಭಿಃ ವಾಚಾಂ - with the generators of speech (Vagdevatas)
ಶಶಿಮಣಿ ಶಿಲಾ - moon stone gem
ಭಂಗ ರುಚಿಭಿಃ - lustre of the broken
ವಶಿನೀ ಆದ್ಯಾಭಿಃ - with Vasini and others (the 18 Vagdevatas)
ತ್ವಾಂ ಸಹ - together with you
ಜನನಿ - Oh Mother! (Sakti)
ಸಂಚಿಂತಯತಿ ಯಃ - he who reflects
ಸಃ ಕರ್ತಾ ಕಾವ್ಯಾನಾಂ ಭವತಿ - he is the author of poetic composition
ಮಹತಾಂ - great (poets)
ಭಂಗಿ ರುಚಿಭಿಃ - with the beauty of wit
ವಚೋಭಿಃ - with words
ವಾಕ್ ದೇವೀ ವದನ ಕಮಲ - the lotus face of the goddess of speech
ಆಮೋದ ಮಧುರೈಃ - 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).
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ತನುಚ್ಛಾಯಾಭಿಸ್ತೇ ತರುಣ ತರಣಿ ಶ್ರೀಸರಣಿಭಿಃ
ರ್ದಿವಂ ಸರ್ವಾಮುರ್ವೀಮರುಣಿಮನಿಮಗ್ನಾಂ ಸ್ಮರತಿ ಯಃ ,
ಭವಂತ್ಯಸ್ಯ ತ್ರಸ್ಯದ್ವನಹರಿಣ ಶಾಲೀನ ನಯನಾಃ
ಸಹೋರ್ವಶ್ಯಾ ವಶ್ಯಾಃ ಕತಿ ಕತಿ ನ ಗೀರ್ವಾಣ ಗಣಿಕಾಃ . ೧೮ .
ತನುಚ್ಛಾಯಾಭಿಃ - by the lustre of body
ತೇ - your
ತರುಣ ತರಣಿ ಶ್ರೀಃ - the lustre of the newly risen sun
ಸರಣಿಭಿಃ - with arrangement
ದಿವಂ - heaven
ಸರ್ವಾಂ ಉರ್ವೀಂ - all the earth
ಅರುಣಿಮನಿ ಮಗ್ನಾಂ - immersed in redness
ಸ್ಮರತಿ ಯಃ - he who thinks
ಭವಂತಿ ಅಸ್ಯ - to him
ತ್ರಸ್ಯತ್ ವನ ಹರಿಣ - frightened forest deer
ಶಾಲೀನ ನಯನಾಃ - eyes resembling
ಸಹ ಊರ್ವಶ್ಯಾಃ - along with Urvasi (the most beautiful of the
celestial maidens)
ವಶ್ಯಾಃ - (are) submissive
ಕತಿ ಕತಿ - how many
ನ - not
ಗೀರ್ವಾಣ ಗಣಿಕಾಃ - 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).
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ಮುಖಂ ಬಿಂದುಂ ಕೃತ್ವಾ ಕುಚಯುಗಮಧಸ್ತಸ್ಯ ತದಧೋ
ಹರಾರ್ಧಂ ಧ್ಯಾಯೇದ್ಯೋ ಹರಮಹಿಷಿ ತೇ ಮನ್ಮಥಕಲಾಮ್ ,
ಸ ಸದ್ಯಃ ಸಂಕ್ಷೋಭಂ ನಯತಿ ವನಿತಾ ಇತ್ಯತಿ ಲಘು
ತ್ರಿಲೋಕೀಮಪ್ಯಾಶು ಭ್ರಮಯತಿ ರವೀಂದು ಸ್ತನಯುಗಾಮ್ . ೧೯ .
ಮುಖಂ - face
ಬಿಂದುಂ - the central circle of the Sricakra (representing Siva
and Sakti in the causal stage of creation)
ಕೃತ್ವಾ - having regarded
ಕುಚ ಯುಗಂ - the pair of breasts
ಅಧಃ ತಸ್ಯ - below that
ತತ್ ಅಧಃ - below that
ಹರಾರ್ಧಂ - the lower half of Siva (Yoni or the female organs of generation)
ಧ್ಯಾಯೇತ್ ಯಃ - he who will meditate
ಹರಮಹಿಷಿ - Oh queen of Hara (Siva)! (Sakti)
ತೇ ಮನ್ಮಥಕಲಾಂ - your manifestation of creative will
ಸಃ ಸದ್ಯಃ - he immediately
ಸಂಕ್ಷೋಭಂ ನಯತಿ - reduces (them) to a state of agitation
ವನಿತಾ - women
ಇತಿ ಅತಿ ಲಘು - as for this, it is very easy
ತ್ರಿಲೋಕೀಂ ಅಪಿ - even the maiden of the three worlds (personified as a woman)
ಆಶು ಭ್ರಮಯತಿ - quickly deludes
ರವಿ ಇಂದು ಸ್ತನ ಯುಗಾಂ - 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).
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ಕಿರಂತೀಮಂಗೇಭ್ಯಃ ಕಿರಣ ನಿಕುರುಂಬಾಮೃತರಸಂ
ಹೃದಿ ತ್ವಾಮಾಧತ್ತೇ ಹಿಮಕರಶಿಲಾ ಮೂರ್ತಿಮಿವ ಯಃ ,
ಸ ಸರ್ಪಾಣಾಂ ದರ್ಪಂ ಶಮಯತಿ ಶಕುಂತಾಧಿಪ ಇವ
ಜ್ವರಪ್ಲುಷ್ಟಾನ್ ದೃಷ್ಟ್ಯಾ ಸುಖಯತಿ ಸುಧಾ ಧಾರಸಿರಯಾ . ೨೦ .
ಕಿರಂತೀಂ - scattering
ಅಂಗೇಭ್ಯಃ - from the body parts
ಕಿರಣ ನಿಕುರುಂಬ - multitude of rays
ಅಮೃತ ರಸಂ - the essence of nectar
ಹೃದಿ - in the heart
ತ್ವಾಂ - you
ಆಧತ್ತೇ - he fixes
ಹಿಮಕರ ಶಿಲಾ - moon stone
ಮೂರ್ತಿಂ ಇವ - like an idol
ಯಃ ಸಃ - he, who
ಸರ್ಪಾಣಾಂ ದರ್ಪಂ - the pride of serpents (poison)
ಶಮಯತಿ - he destroys
ಶಕುಂತಾಧಿಪಃ ಇವ - like the lord of birds (Garuda)
ಜ್ವರ ಪ್ಲುಷ್ಟಾನ್ - those scorched by fever
ದೃಷ್ಟ್ಯಾ - by a look
ಸುಖಯತಿ - he comforts
ಸುಧಾ ಧಾರ ಸಿರಯಾ - 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).
ಸೌಂದರ್ಯಲಹರಿ ೨೧ - ೩೦ (ಆನಂದಲಹರಿ)
ತಟಿಲ್ಲೇಖಾ ತನ್ವೀಂ ತಪನ ಶಶಿ ವೈಶ್ವಾನರಮಯೀಂ
ನಿಷಣ್ಣಾಂ ಷಣ್ಣಾಮಪ್ಯುಪರಿ ಕಮಲಾನಾಂ ತವ ಕಲಾಂ ,
ಮಹಾಪದ್ಮಾಟವ್ಯಾಂ ಮೃದಿತಮಲಮಾಯೇನ ಮನಸಾ
ಮಹಾಂತಃ ಪಶ್ಯಂತೋ ದಧತಿ ಪರಮಾಹ್ಲಾದ ಲಹರೀಮ್ . ೨೧ .
ತಟಿಲ್ಲೇಖಾ ತನ್ವೀಂ - 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).
ತಪನ - sun
ಶಶಿ - moon
ವೈಶ್ವಾನರಮಯೀಂ - of the nature of fire
ನಿಷಣ್ಣಾಂ - seated
ಷಣ್ಣಾಂ - the six
ಅಪಿ - and (the three granthis or knots - Brahma, Vishnu and Rudra, seperating the cakras)
ಉಪರಿ - above
ಕಮಲಾನಾಂ - the lotuses (yogic cakras)
ತವ ಕಲಾಂ - 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.
ಮಹಾ ಪದ್ಮಾಟವ್ಯಾಂ - in the great lotus forest (the Sahasrara)
ಮೃದಿತ ಮಲ ಮಾಯೇನ - free from sin and illusion
ಮನಸಾ - by a mind
ಮಹಾಂತಃ - greatmen
ಪಶ್ಯಂತಃ - those who perceive
ದಧತಿ - pocess
ಪರಂ ಆಹ್ಲಾದ ಲಹರೀಂ - 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).
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ಭವಾನಿ ತ್ವಂ ದಾಸೇ ಮಯಿ ವಿತರ ದೃಷ್ಟಿಂ ಸಕರುಣಾಂ
ಇತಿ ಸ್ತೋತುಂ ವಾಂಛನ್ ಕಥಯತಿ ಭವಾನಿ ತ್ವಮಿತಿ ಯಃ ,
ತದೈವ ತ್ವಂ ತಸ್ಮೈ ದಿಶಸಿ ನಿಜಸಾಯುಜ್ಯ ಪದವೀಂ
ಮುಕುಂದ ಬ್ರಹ್ಮೇಂದ್ರ ಸ್ಫುಟ ಮಕುಟ ನೀರಾಜಿತಪದಾಮ್ . ೨೨ .
ಭವಾನಿ - Oh Bhavani! (Sakti)
ತ್ವಂ ದಾಸೇ ಮಯಿ - on me your slave
ವಿತರ - you bestow
ದೃಷ್ಟಿಂ - look
ಸಕರುಣಾಂ - endowed with compassion
ಇತಿ - thus
ಸ್ತೋತುಂ ವಾಂಛನ್ - desiring to praise
ಕಥಯತಿ - says
ಭವಾನಿ ತ್ವಂ ಇತಿ - may I become you, thus (by treating the word "Bhavani" as a verbal declension, one elevates the meaning to that of the aphorisitic declaration : ಅಹಂ ಬ್ರಹ್ಮಾಸ್ಮಿ).
ಯಃ - he
ತದಾ ಏವ - at that moment itself
ತ್ವಂ - you
ತಸ್ಮೈ ದಿಶಸಿ - you grant to him
ನಿಜ ಸಾಯುಜ್ಯ ಪದವೀಂ - the state of perpetual absorption of the self into the deity (one of the four states of Mukti or Liberation)
ಮುಕುಂದ - Mukunda (Hari)
ಬ್ರಹ್ಮ - Brahma
ಇಂದ್ರ - Indra
ಸ್ಫುಟ ಮಕುಟ - bright diadems
ನೀರಾಜಿತ ಪದಾಂ - 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).
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ತ್ವಯಾ ಹೃತ್ವಾ ವಾಮಂ ವಪುರಪರಿತೃಪ್ತೇನ ಮನಸಾ
ಶರೀರಾರ್ಧಂ ಶಂಭೋರಪರಮಪಿ ಶಂಕೇ ಹೃತಮಭೂತ್ ,
ಯದೇತತ್ ತ್ವದ್ರೂಪಂ ಸಕಲಮರುಣಾಭಂ ತ್ರಿನಯನಂ
ಕುಚಾಭ್ಯಾಮಾನಮ್ರಂ ಕುಟಿಲ ಶಶಿ ಚೂಡಾಲ ಮಕುಟಮ್ . ೨೩ .
ತ್ವಯಾ - by you
ಹೃತ್ವಾ - having taken over
ವಾಮಂ ವಪುಃ - the left half of the body
ಅಪರಿತೃಪ್ತೇನ ಮನಸಾ - with a dissatisfied mind
ಶರೀರಾರ್ಧಂ - half of the body
ಶಂಭೋಃ - of Sambhu (Siva)
ಅಪರಂ ಅಪಿ - the other (half) also
ಶಂಕೇ - I think
ಹೃತಂ ಅಭೂತ್ - was taken
ಯತ್ - because
ಏತತ್ ತ್ವತ್ ರೂಪಂ - this your form
ಸಕಲಂ ಅರುಣಾಭಂ - entirely red
ತ್ರಿ ನಯನಂ - has three eyes
ಕುಚಾಭ್ಯಾಂ ಆನಮ್ರಂ - curved by the bosom
ಕುಟಿಲ ಶಶಿ - the crescent moon
ಚೂಡಾಲ ಮಕುಟಮ್ - 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).
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ಜಗತ್ಸೂತೇ ಧಾತಾ ಹರಿರವತಿ ರುದ್ರಃ ಕ್ಷಪಯತೇ
ತಿರಸ್ಕುರ್ವನ್ ಏತತ್ ಸ್ವಯಮಪಿ ವಪುರೀಶಸ್ತಿರಯತಿ ,
ಸದಾ ಪೂರ್ವಃ ಸರ್ವಂ ತದಿದಮನುಗೃಹ್ಣಾತಿ ಚ ಶಿವ
ಸ್ತವಾಜ್ಞಾಮಾಲಂಬ್ಯ ಕ್ಷಣಚಲಿತಯೋಃ ಭ್ರೂಲತಿಕಯೋಃ . ೨೪ .
ಜಗತ್ ಸೂತೇ - begets the world
ಧಾತಾ - Dhata (Brahma)
ಹರಿಃ ಅವತಿ - Hari (Vishnu) protects
ರುದ್ರಃ ಕ್ಷಪಯತೇ - Rudra destroys
ತಿರಸ್ಕುರ್ವನ್ - withdrawing
ಏತತ್ - this (Dhata, Hari and Rudra)
ಸ್ವಯಂ ಅಪಿ ವಪುಃ - even his own body
ಈಶಃ - Isa
ತಿರಯತಿ - obscures (Isa withdraws into Sadasiva. ie universal dissolution)
ಸದಾ ಪೂರ್ವಃ - preceeded by the word "Sada" (perpetual)
ಸರ್ವಂ ತತ್ ಇದಂ - in all this
ಅನುಗೃಹ್ಣಾತಿ - obliges
ಚ - indeed
ಶಿವಃ - Siva (Sadasiva, who is passive and in eternal union with Sakti)
ತವ ಆಜ್ಞಾಂ ಆಲಂಬ್ಯ - stayed by your order
ಕ್ಷಣ ಚಲಿತಯೋಃ - exhibiting momentary movement
ಭ್ರೂ ಲತಿಕಯೋಃ - 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).
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ತ್ರಯಾಣಾಂ ದೇವಾನಾಂ ತ್ರಿಗುಣ ಜನಿತಾನಾಂ ತವ ಶಿವೇ
ಭವೇತ್ ಪೂಜಾ ಪೂಜಾ ತವ ಚರಣಯೋರ್ಯಾ ವಿರಚಿತಾ ,
ತಥಾ ಹಿ ತ್ವತ್ಪಾದೋದ್ವಹನ ಮಣಿಪೀಠಸ್ಯ ನಿಕಟೇ
ಸ್ಥಿತಾ ಹ್ಯೇತೇ ಶಶ್ವನ್ಮುಕುಲಿತ ಕರೋತ್ತಂಸ ಮಕುಟಾಃ . ೨೫ .
ತ್ರಯಾಣಾಂ ದೇವಾನಾಂ - of the three gods (Brahma, Vishnu and Rudra)
ತ್ರಿ ಗುಣ ಜನಿತಾನಾಂ - born of the three properties (Sattva, Rajas and Tamas)
ತವ - your
ಶಿವೇ - Oh Sivaa ! (Sakti)
ಭವೇತ್ ಪೂಜಾ - becomes homage
ಪೂಜಾ - homage
ತವ ಚರಣಯೋಃ - to your feet
ಯಾ ವಿರಚಿತಾ - that made
ತಥಾ ಹಿ - this is appropriate
ತ್ವತ್ ಪಾದ - your feet
ಉದ್ವಹನ - supporting
ಮಣಿ ಪೀಠಸ್ಯ - of the gem (studded) pedestal
ನಿಕಟೇ - in proximity
ಸ್ಥಿತಾಃ - (they) stand
ಹಿ ಏತೇ - indeed these (gods)
ಶಶ್ವತ್ - eternally
ಮುಕುಲಿತ ಕರಃ - hands held together in the shape of a bud
ಉತ್ತಂಸ ಮಕುಟಾಃ - 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).
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ವಿರಿಂಚಿಃ ಪಂಚತ್ವಂ ವ್ರಜತಿ ಹರಿರಾಪ್ನೋತಿ ವಿರತಿಂ
ವಿನಾಶಂ ಕೀನಾಶೋ ಭಜತಿ ಧನದೋ ಯಾತಿ ನಿಧನಮ್ ,
ವಿತಂದ್ರೀ ಮಾಹೇಂದ್ರೀ ವಿತತಿರಪಿ ಸಂಮೀಲಿತ ದೃಶಾ
ಮಹಾಸಂಹಾರೇಽಸ್ಮಿನ್ ವಿಹರತಿ ಸತಿ ತ್ವತ್ಪತಿರಸೌ . ೨೬ .
ವಿರಿಂಚಿಃ - Virinchi (Brahma)
ಪಂಚತ್ವಂ ವ್ರಜತಿ - proceeds to death (dissolution into the five elements)
ಹರಿಃ - Hari (Vishnu)
ಆಪ್ನೋತಿ ವಿರತಿಂ - meets an end
ವಿನಾಶಂ - destruction
ಕೀನಾಶಃ - Kinaasa (Yama, the lord of death)
ಭಜತಿ - obtains
ಧನದಃ - Dhanada (Kubera, the lord of wealth)
ಯಾತಿ ನಿಧನಂ - proceeds to death
ವಿತಂದ್ರೀ - are in deep sleep (of death)
ಮಾಹೇಂದ್ರೀ ವಿತತಿಃ ಅಪಿ - the group of Mahendras (Indra the lord of gods) also
ಸಂಮೀಲಿತ ದೃಶಾ - with eyes closed
ಮಹಾ ಸಂಹಾರೇ ಅಸ್ಮಿನ್ - in this the great universal destruction
ವಿಹರತಿ - he sports
ಸತಿ - Oh Sati! (chaste wife) (Sakti)
ತ್ವತ್ ಪತಿಃ ಅಸೌ - 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).
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ಜಪೋ ಜಲ್ಪಃ ಶಿಲ್ಪಂ ಸಕಲಮಪಿ ಮುದ್ರಾ ವಿರಚನಾ
ಗತಿಃ ಪ್ರಾದಕ್ಷಿಣ್ಯ ಕ್ರಮಣಮಶನಾದ್ಯಾಹುತಿ ವಿಧಿಃ ,
ಪ್ರಣಾಮಃ ಸಂವೇಶಃ ಸುಖಮಖಿಲಮಾತ್ಮಾರ್ಪಣ ದೃಶಾ
ಸಪರ್ಯಾ ಪರ್ಯಾಯಸ್ತವ ಭವತು ಯನ್ಮೇ ವಿಲಸಿತಮ್ . ೨೭ .
ಜಪಃ - muttered prayers
ಜಲ್ಪಃ - speech
ಶಿಲ್ಪಂ - manual tasks
ಸಕಲಂ ಅಪಿ - and all
ಮುದ್ರಾ ವಿರಚನಾ - the symbolic arrangement of fingers in worship
ಗತಿಃ - the gait
ಪ್ರಾದಕ್ಷಿಣ್ಯ ಕ್ರಮಣಂ - the steps of circambulation of the deity
ಅಶನಾದಿ - food etc.
ಆಹುತಿ ವಿಧಿಃ - the method of offering oblations
ಪ್ರಣಾಮಃ - salutation
ಸಂವೇಶಃ - sleep
ಸುಖಂ ಅಖಿಲಂ - all that is facile
ಆತ್ಮಾರ್ಪಣ ದೃಶಾ - from the point of view of offering the self
ಸಪರ್ಯಾ ಪರ್ಯಾಯಃ - synonymous with worship
ತವ ಭವತು - let it be to you
ಯತ್ ಮೇ ವಿಲಸಿತಮ್ - 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).
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ಸುಧಾಮಪ್ಯಾಸ್ವಾದ್ಯ ಪ್ರತಿಭಯ ಜರಾ ಮೃತ್ಯು ಹರಿಣೀಂ
ವಿಪದ್ಯಂತೇ ವಿಶ್ವೇ ವಿಧಿ ಶತಮಖಾದ್ಯಾ ದಿವಿಷದಃ ,
ಕರಾಲಂ ಯತ್ ಕ್ಷ್ವೇಲಂ ಕಬಲಿತವತಃ ಕಾಲಕಲನಾ
ನ ಶಂಭೋಸ್ತನ್ಮೂಲಂ ತವ ಜನನಿ ತಾಟಂಕ ಮಹಿಮಾ . ೨೮ .
ಸುಧಾಂ ಅಪಿ - even ambrosia
ಆಸ್ವಾದ್ಯ - having eaten
ಪ್ರತಿಭಯ - the fearful
ಜರಾ ಮೃತ್ಯು - old age (and) death
ಹರಿಣೀಂ - that which removes
ವಿಪದ್ಯಂತೇ - they die
ವಿಶ್ವೇ - all
ವಿಧಿ - Vidhi (Brahma)
ಶತಮಖಃ ಆದ್ಯಾಃ - Satamkha (Indra) and others
ದಿವಿಷದಃ - inhabitants of heaven
ಕರಾಲಂ - dreadful
ಯತ್ - because
ಕ್ಷ್ವೇಲಂ - poison
ಕಬಲಿತವತಃ - one who has swallowed a mouthful
ಕಾಲ ಕಲನಾ - subject to time (does not succumb to death)
ನ - not
ಶಂಭೋಃ - for Sambhu (Siva)
ತತ್ ಮೂಲಂ - because of it
ತವ ಜನನಿ - your Oh Mother! (Sakti)
ತಾಟಂಕ ಮಹಿಮಾ - 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).
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ಕಿರೀಟಂ ವೈರಿಂಚಂ ಪರಿಹರ ಪುರಃ ಕೈಟಭಭಿದಃ
ಕಠೋರೇ ಕೋಟೀರೇ ಸ್ಖಲಸಿ ಜಹಿ ಜಂಭಾರಿ ಮಕುಟಮ್ ,
ಪ್ರಣಮ್ರೇಷ್ವೇತೇಷು ಪ್ರಸಭಮುಪಯಾತಸ್ಯ ಭವನಂ
ಭವಸ್ಯಾಭ್ಯುತ್ಥಾನೇ ತವ ಪರಿಜನೋಕ್ತಿರ್ವಿಜಯತೇ . ೨೯ .
ಕಿರೀಟಂ - the crown
ವೈರಿಂಚಂ - of Virinchi (Brahma)
ಪರಿಹರ - you avoid
ಪುರಃ - in front
ಕೈಟಭ ಭಿದಃ - the destroyer of (the demon) Kaitabha (Vishnu)
ಕಠೋರೇ ಕೋಟೀರೇ - the hard crown
ಸ್ಖಲಸಿ - you (will) trip
ಜಹಿ - avoid
ಜಂಭಾರಿ ಮಕುಟಮ್ - the crown of the enemy of Jambha (Indra)
ಪ್ರಣಮ್ರೇಷು ಏತೇಷು - when these (gods) are paying obeissance
ಪ್ರಸಭಂ - impetuously
ಉಪಯಾತಸ್ಯ ಭವನಂ - who approaches (your) abode
ಭವಸ್ಯ - of Bhava (Siva)
ಅಭ್ಯುತ್ಥಾನೇ - when you rise in honour
ತವ - your
ಪರಿಜನೋಕ್ತಿಃ - the words of the retinue
ವಿಜಯತೇ - 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).
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ಸ್ವದೇಹೋದ್ಭೂತಾಭಿರ್ಘೃಣಿಭಿರಣಿಮಾದ್ಯಾಭಿರಭಿತೋ
ನಿಷೇವ್ಯೇ ನಿತ್ಯೇ ತ್ವಾಮಹಮಿತಿ ಸದಾ ಭಾವಯತಿ ಯಃ ,
ಕಿಮಾಶ್ಚರ್ಯಂ ತಸ್ಯ ತ್ರಿನಯನ ಸಮೃದ್ಧಿಂ ತೃಣಯತೋ
ಮಹಾಸಂವರ್ತಾಗ್ನಿರ್ವಿರಚಯತಿ ನೀರಾಜನ ವಿಧಿಮ್ . ೩೦ .
ಸ್ವದೇಹೋದ್ಭೂತಾಭಿಃ - generated from (your) own body
ಘೃಣಿಭಿಃ - by the light rays
ಅಣಿಮಾದ್ಯಾಭಿಃ - Anima (capacity for atomic reduction) and others
(the eight superhuman powers or Siddhis, personified as godesses)
ಅಭಿತಃ - surrounded by
ನಿಷೇವ್ಯೇ - Oh one worthy of adoration! (Sakti)
ನಿತ್ಯೇ - Oh eternal one! (Sakti)
ತ್ವಾಂ ಅಹಂ ಇತಿ - you as the self (the aphorisitic declaration
ಅಹಂ ಬ್ರಹ್ಮಾಸ್ಮಿ)
ಸದಾ - always
ಭಾವಯತಿ - meditates
ಯಃ - he who
ಕಿಂ ಆಶ್ಚರ್ಯಂ - Oh how wonderful!
ತಸ್ಯ - to him
ತ್ರಿನಯನ ಸಮೃದ್ಧಿಂ - the wealth of absorption into the three eyed one (Siva)
ತೃಣಯತಃ - as equivalent to (but a piece of) straw
ಮಹಾ ಸಂವರ್ತಾಗ್ನಿಃ - the great fire of dissolution
ವಿರಚಯತಿ - performs
ನೀರಾಜನ ವಿಧಿಂ - 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).
ನಿಷಣ್ಣಾಂ ಷಣ್ಣಾಮಪ್ಯುಪರಿ ಕಮಲಾನಾಂ ತವ ಕಲಾಂ ,
ಮಹಾಪದ್ಮಾಟವ್ಯಾಂ ಮೃದಿತಮಲಮಾಯೇನ ಮನಸಾ
ಮಹಾಂತಃ ಪಶ್ಯಂತೋ ದಧತಿ ಪರಮಾಹ್ಲಾದ ಲಹರೀಮ್ . ೨೧ .
ತಟಿಲ್ಲೇಖಾ ತನ್ವೀಂ - 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).
ತಪನ - sun
ಶಶಿ - moon
ವೈಶ್ವಾನರಮಯೀಂ - of the nature of fire
ನಿಷಣ್ಣಾಂ - seated
ಷಣ್ಣಾಂ - the six
ಅಪಿ - and (the three granthis or knots - Brahma, Vishnu and Rudra, seperating the cakras)
ಉಪರಿ - above
ಕಮಲಾನಾಂ - the lotuses (yogic cakras)
ತವ ಕಲಾಂ - 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.
ಮಹಾ ಪದ್ಮಾಟವ್ಯಾಂ - in the great lotus forest (the Sahasrara)
ಮೃದಿತ ಮಲ ಮಾಯೇನ - free from sin and illusion
ಮನಸಾ - by a mind
ಮಹಾಂತಃ - greatmen
ಪಶ್ಯಂತಃ - those who perceive
ದಧತಿ - pocess
ಪರಂ ಆಹ್ಲಾದ ಲಹರೀಂ - 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).
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ಭವಾನಿ ತ್ವಂ ದಾಸೇ ಮಯಿ ವಿತರ ದೃಷ್ಟಿಂ ಸಕರುಣಾಂ
ಇತಿ ಸ್ತೋತುಂ ವಾಂಛನ್ ಕಥಯತಿ ಭವಾನಿ ತ್ವಮಿತಿ ಯಃ ,
ತದೈವ ತ್ವಂ ತಸ್ಮೈ ದಿಶಸಿ ನಿಜಸಾಯುಜ್ಯ ಪದವೀಂ
ಮುಕುಂದ ಬ್ರಹ್ಮೇಂದ್ರ ಸ್ಫುಟ ಮಕುಟ ನೀರಾಜಿತಪದಾಮ್ . ೨೨ .
ಭವಾನಿ - Oh Bhavani! (Sakti)
ತ್ವಂ ದಾಸೇ ಮಯಿ - on me your slave
ವಿತರ - you bestow
ದೃಷ್ಟಿಂ - look
ಸಕರುಣಾಂ - endowed with compassion
ಇತಿ - thus
ಸ್ತೋತುಂ ವಾಂಛನ್ - desiring to praise
ಕಥಯತಿ - says
ಭವಾನಿ ತ್ವಂ ಇತಿ - may I become you, thus (by treating the word "Bhavani" as a verbal declension, one elevates the meaning to that of the aphorisitic declaration : ಅಹಂ ಬ್ರಹ್ಮಾಸ್ಮಿ).
ಯಃ - he
ತದಾ ಏವ - at that moment itself
ತ್ವಂ - you
ತಸ್ಮೈ ದಿಶಸಿ - you grant to him
ನಿಜ ಸಾಯುಜ್ಯ ಪದವೀಂ - the state of perpetual absorption of the self into the deity (one of the four states of Mukti or Liberation)
ಮುಕುಂದ - Mukunda (Hari)
ಬ್ರಹ್ಮ - Brahma
ಇಂದ್ರ - Indra
ಸ್ಫುಟ ಮಕುಟ - bright diadems
ನೀರಾಜಿತ ಪದಾಂ - 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).
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ತ್ವಯಾ ಹೃತ್ವಾ ವಾಮಂ ವಪುರಪರಿತೃಪ್ತೇನ ಮನಸಾ
ಶರೀರಾರ್ಧಂ ಶಂಭೋರಪರಮಪಿ ಶಂಕೇ ಹೃತಮಭೂತ್ ,
ಯದೇತತ್ ತ್ವದ್ರೂಪಂ ಸಕಲಮರುಣಾಭಂ ತ್ರಿನಯನಂ
ಕುಚಾಭ್ಯಾಮಾನಮ್ರಂ ಕುಟಿಲ ಶಶಿ ಚೂಡಾಲ ಮಕುಟಮ್ . ೨೩ .
ತ್ವಯಾ - by you
ಹೃತ್ವಾ - having taken over
ವಾಮಂ ವಪುಃ - the left half of the body
ಅಪರಿತೃಪ್ತೇನ ಮನಸಾ - with a dissatisfied mind
ಶರೀರಾರ್ಧಂ - half of the body
ಶಂಭೋಃ - of Sambhu (Siva)
ಅಪರಂ ಅಪಿ - the other (half) also
ಶಂಕೇ - I think
ಹೃತಂ ಅಭೂತ್ - was taken
ಯತ್ - because
ಏತತ್ ತ್ವತ್ ರೂಪಂ - this your form
ಸಕಲಂ ಅರುಣಾಭಂ - entirely red
ತ್ರಿ ನಯನಂ - has three eyes
ಕುಚಾಭ್ಯಾಂ ಆನಮ್ರಂ - curved by the bosom
ಕುಟಿಲ ಶಶಿ - the crescent moon
ಚೂಡಾಲ ಮಕುಟಮ್ - 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).
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ಜಗತ್ಸೂತೇ ಧಾತಾ ಹರಿರವತಿ ರುದ್ರಃ ಕ್ಷಪಯತೇ
ತಿರಸ್ಕುರ್ವನ್ ಏತತ್ ಸ್ವಯಮಪಿ ವಪುರೀಶಸ್ತಿರಯತಿ ,
ಸದಾ ಪೂರ್ವಃ ಸರ್ವಂ ತದಿದಮನುಗೃಹ್ಣಾತಿ ಚ ಶಿವ
ಸ್ತವಾಜ್ಞಾಮಾಲಂಬ್ಯ ಕ್ಷಣಚಲಿತಯೋಃ ಭ್ರೂಲತಿಕಯೋಃ . ೨೪ .
ಜಗತ್ ಸೂತೇ - begets the world
ಧಾತಾ - Dhata (Brahma)
ಹರಿಃ ಅವತಿ - Hari (Vishnu) protects
ರುದ್ರಃ ಕ್ಷಪಯತೇ - Rudra destroys
ತಿರಸ್ಕುರ್ವನ್ - withdrawing
ಏತತ್ - this (Dhata, Hari and Rudra)
ಸ್ವಯಂ ಅಪಿ ವಪುಃ - even his own body
ಈಶಃ - Isa
ತಿರಯತಿ - obscures (Isa withdraws into Sadasiva. ie universal dissolution)
ಸದಾ ಪೂರ್ವಃ - preceeded by the word "Sada" (perpetual)
ಸರ್ವಂ ತತ್ ಇದಂ - in all this
ಅನುಗೃಹ್ಣಾತಿ - obliges
ಚ - indeed
ಶಿವಃ - Siva (Sadasiva, who is passive and in eternal union with Sakti)
ತವ ಆಜ್ಞಾಂ ಆಲಂಬ್ಯ - stayed by your order
ಕ್ಷಣ ಚಲಿತಯೋಃ - exhibiting momentary movement
ಭ್ರೂ ಲತಿಕಯೋಃ - 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).
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ತ್ರಯಾಣಾಂ ದೇವಾನಾಂ ತ್ರಿಗುಣ ಜನಿತಾನಾಂ ತವ ಶಿವೇ
ಭವೇತ್ ಪೂಜಾ ಪೂಜಾ ತವ ಚರಣಯೋರ್ಯಾ ವಿರಚಿತಾ ,
ತಥಾ ಹಿ ತ್ವತ್ಪಾದೋದ್ವಹನ ಮಣಿಪೀಠಸ್ಯ ನಿಕಟೇ
ಸ್ಥಿತಾ ಹ್ಯೇತೇ ಶಶ್ವನ್ಮುಕುಲಿತ ಕರೋತ್ತಂಸ ಮಕುಟಾಃ . ೨೫ .
ತ್ರಯಾಣಾಂ ದೇವಾನಾಂ - of the three gods (Brahma, Vishnu and Rudra)
ತ್ರಿ ಗುಣ ಜನಿತಾನಾಂ - born of the three properties (Sattva, Rajas and Tamas)
ತವ - your
ಶಿವೇ - Oh Sivaa ! (Sakti)
ಭವೇತ್ ಪೂಜಾ - becomes homage
ಪೂಜಾ - homage
ತವ ಚರಣಯೋಃ - to your feet
ಯಾ ವಿರಚಿತಾ - that made
ತಥಾ ಹಿ - this is appropriate
ತ್ವತ್ ಪಾದ - your feet
ಉದ್ವಹನ - supporting
ಮಣಿ ಪೀಠಸ್ಯ - of the gem (studded) pedestal
ನಿಕಟೇ - in proximity
ಸ್ಥಿತಾಃ - (they) stand
ಹಿ ಏತೇ - indeed these (gods)
ಶಶ್ವತ್ - eternally
ಮುಕುಲಿತ ಕರಃ - hands held together in the shape of a bud
ಉತ್ತಂಸ ಮಕುಟಾಃ - 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).
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ವಿರಿಂಚಿಃ ಪಂಚತ್ವಂ ವ್ರಜತಿ ಹರಿರಾಪ್ನೋತಿ ವಿರತಿಂ
ವಿನಾಶಂ ಕೀನಾಶೋ ಭಜತಿ ಧನದೋ ಯಾತಿ ನಿಧನಮ್ ,
ವಿತಂದ್ರೀ ಮಾಹೇಂದ್ರೀ ವಿತತಿರಪಿ ಸಂಮೀಲಿತ ದೃಶಾ
ಮಹಾಸಂಹಾರೇಽಸ್ಮಿನ್ ವಿಹರತಿ ಸತಿ ತ್ವತ್ಪತಿರಸೌ . ೨೬ .
ವಿರಿಂಚಿಃ - Virinchi (Brahma)
ಪಂಚತ್ವಂ ವ್ರಜತಿ - proceeds to death (dissolution into the five elements)
ಹರಿಃ - Hari (Vishnu)
ಆಪ್ನೋತಿ ವಿರತಿಂ - meets an end
ವಿನಾಶಂ - destruction
ಕೀನಾಶಃ - Kinaasa (Yama, the lord of death)
ಭಜತಿ - obtains
ಧನದಃ - Dhanada (Kubera, the lord of wealth)
ಯಾತಿ ನಿಧನಂ - proceeds to death
ವಿತಂದ್ರೀ - are in deep sleep (of death)
ಮಾಹೇಂದ್ರೀ ವಿತತಿಃ ಅಪಿ - the group of Mahendras (Indra the lord of gods) also
ಸಂಮೀಲಿತ ದೃಶಾ - with eyes closed
ಮಹಾ ಸಂಹಾರೇ ಅಸ್ಮಿನ್ - in this the great universal destruction
ವಿಹರತಿ - he sports
ಸತಿ - Oh Sati! (chaste wife) (Sakti)
ತ್ವತ್ ಪತಿಃ ಅಸೌ - 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).
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ಜಪೋ ಜಲ್ಪಃ ಶಿಲ್ಪಂ ಸಕಲಮಪಿ ಮುದ್ರಾ ವಿರಚನಾ
ಗತಿಃ ಪ್ರಾದಕ್ಷಿಣ್ಯ ಕ್ರಮಣಮಶನಾದ್ಯಾಹುತಿ ವಿಧಿಃ ,
ಪ್ರಣಾಮಃ ಸಂವೇಶಃ ಸುಖಮಖಿಲಮಾತ್ಮಾರ್ಪಣ ದೃಶಾ
ಸಪರ್ಯಾ ಪರ್ಯಾಯಸ್ತವ ಭವತು ಯನ್ಮೇ ವಿಲಸಿತಮ್ . ೨೭ .
ಜಪಃ - muttered prayers
ಜಲ್ಪಃ - speech
ಶಿಲ್ಪಂ - manual tasks
ಸಕಲಂ ಅಪಿ - and all
ಮುದ್ರಾ ವಿರಚನಾ - the symbolic arrangement of fingers in worship
ಗತಿಃ - the gait
ಪ್ರಾದಕ್ಷಿಣ್ಯ ಕ್ರಮಣಂ - the steps of circambulation of the deity
ಅಶನಾದಿ - food etc.
ಆಹುತಿ ವಿಧಿಃ - the method of offering oblations
ಪ್ರಣಾಮಃ - salutation
ಸಂವೇಶಃ - sleep
ಸುಖಂ ಅಖಿಲಂ - all that is facile
ಆತ್ಮಾರ್ಪಣ ದೃಶಾ - from the point of view of offering the self
ಸಪರ್ಯಾ ಪರ್ಯಾಯಃ - synonymous with worship
ತವ ಭವತು - let it be to you
ಯತ್ ಮೇ ವಿಲಸಿತಮ್ - 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).
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ಸುಧಾಮಪ್ಯಾಸ್ವಾದ್ಯ ಪ್ರತಿಭಯ ಜರಾ ಮೃತ್ಯು ಹರಿಣೀಂ
ವಿಪದ್ಯಂತೇ ವಿಶ್ವೇ ವಿಧಿ ಶತಮಖಾದ್ಯಾ ದಿವಿಷದಃ ,
ಕರಾಲಂ ಯತ್ ಕ್ಷ್ವೇಲಂ ಕಬಲಿತವತಃ ಕಾಲಕಲನಾ
ನ ಶಂಭೋಸ್ತನ್ಮೂಲಂ ತವ ಜನನಿ ತಾಟಂಕ ಮಹಿಮಾ . ೨೮ .
ಸುಧಾಂ ಅಪಿ - even ambrosia
ಆಸ್ವಾದ್ಯ - having eaten
ಪ್ರತಿಭಯ - the fearful
ಜರಾ ಮೃತ್ಯು - old age (and) death
ಹರಿಣೀಂ - that which removes
ವಿಪದ್ಯಂತೇ - they die
ವಿಶ್ವೇ - all
ವಿಧಿ - Vidhi (Brahma)
ಶತಮಖಃ ಆದ್ಯಾಃ - Satamkha (Indra) and others
ದಿವಿಷದಃ - inhabitants of heaven
ಕರಾಲಂ - dreadful
ಯತ್ - because
ಕ್ಷ್ವೇಲಂ - poison
ಕಬಲಿತವತಃ - one who has swallowed a mouthful
ಕಾಲ ಕಲನಾ - subject to time (does not succumb to death)
ನ - not
ಶಂಭೋಃ - for Sambhu (Siva)
ತತ್ ಮೂಲಂ - because of it
ತವ ಜನನಿ - your Oh Mother! (Sakti)
ತಾಟಂಕ ಮಹಿಮಾ - 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).
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ಕಿರೀಟಂ ವೈರಿಂಚಂ ಪರಿಹರ ಪುರಃ ಕೈಟಭಭಿದಃ
ಕಠೋರೇ ಕೋಟೀರೇ ಸ್ಖಲಸಿ ಜಹಿ ಜಂಭಾರಿ ಮಕುಟಮ್ ,
ಪ್ರಣಮ್ರೇಷ್ವೇತೇಷು ಪ್ರಸಭಮುಪಯಾತಸ್ಯ ಭವನಂ
ಭವಸ್ಯಾಭ್ಯುತ್ಥಾನೇ ತವ ಪರಿಜನೋಕ್ತಿರ್ವಿಜಯತೇ . ೨೯ .
ಕಿರೀಟಂ - the crown
ವೈರಿಂಚಂ - of Virinchi (Brahma)
ಪರಿಹರ - you avoid
ಪುರಃ - in front
ಕೈಟಭ ಭಿದಃ - the destroyer of (the demon) Kaitabha (Vishnu)
ಕಠೋರೇ ಕೋಟೀರೇ - the hard crown
ಸ್ಖಲಸಿ - you (will) trip
ಜಹಿ - avoid
ಜಂಭಾರಿ ಮಕುಟಮ್ - the crown of the enemy of Jambha (Indra)
ಪ್ರಣಮ್ರೇಷು ಏತೇಷು - when these (gods) are paying obeissance
ಪ್ರಸಭಂ - impetuously
ಉಪಯಾತಸ್ಯ ಭವನಂ - who approaches (your) abode
ಭವಸ್ಯ - of Bhava (Siva)
ಅಭ್ಯುತ್ಥಾನೇ - when you rise in honour
ತವ - your
ಪರಿಜನೋಕ್ತಿಃ - the words of the retinue
ವಿಜಯತೇ - 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).
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ಸ್ವದೇಹೋದ್ಭೂತಾಭಿರ್ಘೃಣಿಭಿರಣಿಮಾದ್ಯಾಭಿರಭಿತೋ
ನಿಷೇವ್ಯೇ ನಿತ್ಯೇ ತ್ವಾಮಹಮಿತಿ ಸದಾ ಭಾವಯತಿ ಯಃ ,
ಕಿಮಾಶ್ಚರ್ಯಂ ತಸ್ಯ ತ್ರಿನಯನ ಸಮೃದ್ಧಿಂ ತೃಣಯತೋ
ಮಹಾಸಂವರ್ತಾಗ್ನಿರ್ವಿರಚಯತಿ ನೀರಾಜನ ವಿಧಿಮ್ . ೩೦ .
ಸ್ವದೇಹೋದ್ಭೂತಾಭಿಃ - generated from (your) own body
ಘೃಣಿಭಿಃ - by the light rays
ಅಣಿಮಾದ್ಯಾಭಿಃ - Anima (capacity for atomic reduction) and others
(the eight superhuman powers or Siddhis, personified as godesses)
ಅಭಿತಃ - surrounded by
ನಿಷೇವ್ಯೇ - Oh one worthy of adoration! (Sakti)
ನಿತ್ಯೇ - Oh eternal one! (Sakti)
ತ್ವಾಂ ಅಹಂ ಇತಿ - you as the self (the aphorisitic declaration
ಅಹಂ ಬ್ರಹ್ಮಾಸ್ಮಿ)
ಸದಾ - always
ಭಾವಯತಿ - meditates
ಯಃ - he who
ಕಿಂ ಆಶ್ಚರ್ಯಂ - Oh how wonderful!
ತಸ್ಯ - to him
ತ್ರಿನಯನ ಸಮೃದ್ಧಿಂ - the wealth of absorption into the three eyed one (Siva)
ತೃಣಯತಃ - as equivalent to (but a piece of) straw
ಮಹಾ ಸಂವರ್ತಾಗ್ನಿಃ - the great fire of dissolution
ವಿರಚಯತಿ - performs
ನೀರಾಜನ ವಿಧಿಂ - 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).
ಸೌಂದರ್ಯಲಹರಿ ೩೧ - ೪೧ (ಆನಂದಲಹರಿ)
ಚತುಃ ಷಷ್ಟ್ಯಾ ತಂತ್ರೈಃ ಸಕಲಮತಿಸಂಧಾಯ ಭುವನಂ
ಸ್ಥಿತಸ್ತತ್ತತ್ ಸಿದ್ಧಿ ಪ್ರಸವ ಪರತಂತ್ರೈಃ ಪಶುಪತಿಃ ,
ಪುನಸ್ತ್ವನ್ನಿರ್ಬಂಧಾದಖಿಲ ಪುರುಷಾರ್ಥೈಕ ಘಟನಾ
ಸ್ವತಂತ್ರಂ ತೇ ತಂತ್ರಂ ಕ್ಷಿತಿತಲಮವಾತೀತರದಿದಮ್ . ೩೧ .
ಚತುಃ ಷಷ್ಟ್ಯಾ ತಂತ್ರೈಃ - with the sixty four spiritual disciplines (which do not follow the Vedic path and aim at Artha and Kama only)
ಸಕಲಂ - all
ಅತಿಸಂಧಾಯ - having deceived
ಭುವನಂ - the world
ಸ್ಥಿತಃ - desisted
ತತ್ ತತ್ - that, that (to each individually)
ಸಿದ್ಧಿ ಪ್ರಸವ - capable of generating a result
ಪರ ತಂತ್ರೈಃ - restricted to
ಪಶುಪತಿಃ - Pasupati (Siva)
ಪುನಃ - but
ತ್ವತ್ ನಿರ್ಬಂಧಾತ್ - importuned by you
ಅಖಿಲ ಪುರುಷಾರ್ಥ - all the principal objects of life (Dharma, Artha, Kama and Moksha)
ಏಕ ಘಟನಾ - brings together as one
ಸ್ವತಂತ್ರಂ - independently
ತೇ ತಂತ್ರಂ - your spiritual discipline (the SriVidya expounded in the Subhagamapancakam, following the Vedic path and aiming at Moksha)
ಕ್ಷಿತಿತಲಂ - the surface of the earth
ಅವಾತೀತರತ್ - caused to descend
ಇದಮ್ - 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).
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ಶಿವಃ ಶಕ್ತಿಃ ಕಾಮಃ ಕ್ಷಿತಿರಥ ರವಿಃ ಶೀತಕಿರಣಃ
ಸ್ಮರೋ ಹಂಸಃ ಶಕ್ರಸ್ತದನು ಚ ಪರಾ ಮಾರ ಹರಯಃ ,
ಅಮೀ ಹೃಲ್ಲೇಖಾಭಿಸ್ತಿಸೃಭಿರವಸಾನೇಷು ಘಟಿತಾ
ಭಜಂತೇ ವರ್ಣಾಸ್ತೇ ತವ ಜನನಿ ನಾಮಾವಯವತಾಮ್ . ೩೨ .
ಶಿವಃ - the word Siva standing for the syllable `ka'
ಶಕ್ತಿಃ - the word Sakti standing for the syllable `e'
ಕಾಮಃ - the word Kama (Cupid) standing for the syllable `i'
ಕ್ಷಿತಿಃ - the word Kshiti (Earth) standing for the syllable `la'
ಅಥಃ - then
ರವಿಃ - the word Ravi (Sun) standing for the syllable `ha'
ಶೀತಕಿರಣಃ - the word Sitakirana (Moon) standing for the syllable `sa'
ಸ್ಮರಃ - the word Smara (Cupid) standing for the syllable `ka'
ಹಂಸಃ - the word Hamsa standing for the syllable `ha'
ಶಕ್ರಃ - the word Shakra (Indra) standing for the syllable `la'
ತತ್ ಅನು ಚ - and following that
ಪರಾ - the word Paraa standing for the syllable `sa'
ಮಾರಃ - the word Maara (Cupid) standing for the syllable `ka'
ಹರಯಃ - the word Hari standing for the syllable `la'
ಅಮೀ - these
ಹೃಲ್ಲೇಖಾಭಿಃ ತಿಸೃಭಿಃ - with the three Hrimkaras
ಅವಸಾಣೇಷು ಘಟಿತಾಃ - joined at the end
ಭಜಂತೇ - they become
ವರ್ಣಾಃ ತೇ - your syllables
ತವ ಜನನಿ - your Oh Mother! (Sakti)
ನಾಮ ಅವಯವತಾಂ - 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).
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ಸ್ಮರಂ ಯೋನಿಂ ಲಕ್ಷ್ಮೀಂ ತ್ರಿತಯಮಿದಮಾದೌ ತವ ಮನೋ
ರ್ನಿಧಾಯೈಕೇ ನಿತ್ಯೇ ನಿರವಧಿ ಮಹಾಭೋಗ ರಸಿಕಾಃ ,
ಭಜಂತಿ ತ್ವಾಂ ಚಿಂತಾಮಣಿ ಗುಣನಿಬದ್ಧಾಕ್ಷ ವಲಯಾಃ
ಶಿವಾಗ್ನೌ ಜುಹ್ವಂತಃ ಸುರಭಿಘೃತ ಧಾರಾಹುತಿ ಶತೈಃ . ೩೩ .
ಸ್ಮರಂ - the word Smara (Cupid) standing for the syllable `klim'
ಯೋನಿಂ - the word Yoni standing for the syllable `hrim'
ಲಕ್ಷ್ಮೀಂ - the word Lakshmi standing for the syllable `Srim'
ತ್ರಿತಯಂ ಇದಂ - these three
ಆದೌ - in the beginning
ತವ ಮನೋಃ ನಿಧಾಯ - having placed in your mantra
ಏಕೇ - a few
ನಿತ್ಯೇ - Oh Eternal one! (Sakti)
ನಿರವಧಿ - endless
ಮಹಾಭೋಗ - great sacrifice (food offered to God)
ರಸಿಕಾಃ - connoiseurs
ಭಜಂತಿ ತ್ವಾಂ - they worship you
ಚಿಂತಾಮಣಿ - the wish yeilding gem
ಗುಣ ನಿಬದ್ಧ ಅಕ್ಷ ವಲಯಾಃ - the circles of the rosary tied by thread
ಶಿವಾಗ್ನೌ - in the fire of Sivaa (Sakti)
ಜುಹ್ವಂತಃ - pouring oblations into the sacrificial fire
ಸುರಭಿ ಘೃತ - fragrant clarified butter
ಧಾರಾ - stream
ಆಹುತಿ ಶತೈಃ - 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).
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ಶರೀರಂ ತ್ವಂ ಶಂಭೋಃ ಶಶಿ ಮಿಹಿರ ವಕ್ಷೋರುಹ ಯುಗಂ
ತವಾತ್ಮಾನಂ ಮನ್ಯೇ ಭಗವತಿ ನವಾತ್ಮಾನಮನಘಮ್ ,
ಅತಃ ಶೇಷಃ ಶೇಷೀತ್ಯಯಮುಭಯ ಸಾಧಾರಣತಯಾ
ಸ್ಥಿತಃ ಸಂಬಂಧೋ ವಾಂ ಸಮರಸ ಪರಾನಂದಪರಯೋಃ . ೩೪ .
ಶರೀರಂ - the body
ತ್ವಂ - you (Sakti as Paraa at the time of Creation)
ಶಂಭೋಃ - of Sambhu (Siva as Parananda at the time of Creation)
ಶಶಿ ಮಿಹಿರ - moon, sun
ವಕ್ಷೋ ರುಹ - the bosom
ಯುಗಂ - endowed with
ತವ ಆತ್ಮಾನಂ - your body
ಮನ್ಯೇ - I consider
ಭಗವತಿ - Oh Bhagavati! (Oh glorious one!) (Sakti)
ನವ ಆತ್ಮಾನಂ - one having nine parts (Kala, Kula,Naman, Jnana
Citta, Nada, Bindu, Kalaa and Jiva) (Siva)
ಅನಘಂ - sinless
ಅತಃ - therefore
ಶೇಷಃ ಶೇಷೀ - the Accessory - Principal
ಇತಿ - of the nature of
ಅಯಂ - this
ಉಭಯ ಸಾಧಾರಣತಯಾ - being common to both
ಸ್ಥಿತಃ - exists
ಸಂಬಂಧಃ - relationship
ವಾಂ - in you (two)
ಸಮರಸ - who are equipoised
ಪರಾನಂದ - Parananda (transcendent bliss or Siva)
ಪರಯೋಃ - 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).
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ಮನಸ್ತ್ವಂ ವ್ಯೋಮ ತ್ವಂ ಮರುದಸಿ ಮರುತ್ಸಾರಥಿರಸಿ
ತ್ವಮಾಪಸ್ತ್ವಂ ಭೂಮಿಸ್ತ್ವಯಿ ಪರಿಣತಾಯಾಂ ನ ಹಿ ಪರಮ್ ,
ತ್ವಮೇವ ಸ್ವಾತ್ಮಾನಂ ಪರಿಣಮಯಿತುಂ ವಿಶ್ವ ವಪುಷಾ
ಚಿದಾನಂದಾಕಾರಂ ಶಿವಯುವತಿ ಭಾವೇನ ಬಿಭೃಷೇ . ೩೫ .
ಮನಃ ತ್ವಂ - you are the mind (element in the Angya cakra)
ವ್ಯೋಮ ತ್ವಂ - you are the space (element in the Vishuddhi cakra)
ಮರುತ್ ಅಸಿ - you are the air (element in the Anahata cakra)
ಮರುತ್ ಸಾರಥಿಃ ಅಸಿ - you are the fire (element in the Svadhishtana cakra)
ತ್ವಂ ಆಪಃ - you are the water (element in the Manipura cakra)
ತ್ವಂ ಭೂಮಿಃ - you are the earth (element in the Muladhara cakra)
ತ್ವಯಿ ಪರಿಣಯತಾಂ - when you have trasformed (thus)
ನ ಹಿ ಪರಮ್ - there is nothing else indeed
ತ್ವಂ ಏವ - you yourself
ಸ್ವ ಆತ್ಮಾನಂ - own self
ಪರಿಣಮಯಿತುಂ - to transform
ವಿಶ್ವ ವಪುಷಾ - the universe
ಚಿತ್ ಆನಂದ ಆಕಾರಂ - the form of conciousness and bliss (Cit Sakti and Ananda Bhairava or the form of Brahman preceeding creation)
ಶಿವಯುವತಿ - Oh wife of Siva! (Sakti)
ಭಾವೇನ - by intention
ಬಿಭೃಷೇ - 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).
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ತವಾಜ್ಞಾಚಕ್ರಸ್ಥಂ ತಪನ ಶಶಿ ಕೋಟಿ ದ್ಯುತಿಧರಂ
ಪರಂ ಶಂಭುಂ ವಂದೇ ಪರಿಮಿಲಿತ ಪಾರ್ಶ್ವಂ ಪರಚಿತಾ ,
ಯಮಾರಾಧ್ಯನ್ ಭಕ್ತ್ಯಾ ರವಿ ಶಶಿ ಶುಚೀನಾಮವಿಷಯೇ
ನಿರಾಲೋಕೇಽಲೋಕೇ ನಿವಸತಿ ಹಿ ಭಾಲೋಕ ಭುವನೇ . ೩೬ .
ತವ - your
ಆಜ್ಞಾಚಕ್ರಸ್ಥಂ - who is present in the Angya cakra (of the devotee or alternatively the four Siva cakras in the internal Sricakra in between the brows)
ತಪನ ಶಶಿ ಕೋಟಿ - ten million suns and moons
ದ್ಯುತಿ ಧರಂ - who bears the lustre of
ಪರಂ ಶಂಭುಂ - Sambhu called Para (Supreme bliss, Siva)
ವಂದೇ - I salute
ಪರಿಮಿಲಿತ ಪಾರ್ಶ್ವಂಂ - who is touched on both sides
ಪರಚಿತಾ - by Paraa Cit (Supreme conciousness, Sakti)
ಯಂ ಆರಾಧ್ಯನ್ - worshipping whom (Para Sambhu)
ಭಕ್ತ್ಯಾ - with devotion
ರವಿ ಶಶಿ ಶುಚೀನಾಂ ಅವಿಷಯೇ - that is beyond the sun, moon and fire
ನಿರಾಲೋಕೇ - in the invisible
ಅಲೋಕೇ - unlike the (visible) world
ನಿವಸತಿ ಹಿ - he indeed lives
ಭಾಲೋಕ ಭುವನೇ - 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).
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ವಿಶುದ್ಧೌ ತೇ ಶುದ್ಧಸ್ಫಟಿಕ ವಿಶದಂ ವ್ಯೋಮ ಜನಕಮ್
ಶಿವಂ ಸೇವೇ ದೇವೀಮಪಿ ಶಿವಸಮಾನ ವ್ಯವಸಿತಾಮ್ ,
ಯಯೋಃ ಕಾಂತ್ಯಾ ಯಾಂತ್ಯಾಃ ಶಶಿಕಿರಣ ಸಾರೂಪ್ಯ ಸರಣೇಃ
ವಿಧೂತಾಂತರ್ಧ್ವಾಂತಾ ವಿಲಸತಿ ಚಕೋರೀವ ಜಗತೀ . ೩೭ .
ವಿಶುದ್ಧೌ ತೇ - in your Vishuddhi cakra
ಶುದ್ಧ ಸ್ಫಟಿಕ - flawless crystal
ವಿಶದಂ - pure
ವ್ಯೋಮ ಜನಕಮ್ - the originator of the space element
ಶಿವಂ ಸೇವೇ - I worship Siva
ದೇವೀಂ ಅಪಿ - along with Devi (Sakti)
ಶಿವ ಸಮಾನ ವ್ಯವಸಿತಾಂ - whose functions are equal to Siva
ಯಯೋಃ ಕಾಂತ್ಯಾಃ - whose (Siva and Sakti) lustre
ಯಾಂತ್ಯಾಃ - emerging
ಶಶಿ ಕಿರಣ - moon beams
ಸಾರೂಪ್ಯ ಸರಣೇಃ - arranged similar to
ವಿಧೂತ - dispelled
ಅಂತಃ ಧ್ವಾಂತಾ - inner darkness
ವಿಲಸತಿ - shines
ಚಕೋರೀ ಇವ - like the Cakora bird (a mythological bird which subsists on moon beams, and hence rejoices, as per poetic convention)
ಜಗತೀ - 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).
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ಸಮುನ್ಮೀಲತ್ ಸಂವಿತ್ಕಮಲ ಮಕರಂದೈಕ ರಸಿಕಂ
ಭಜೇ ಹಂಸದ್ವಂದ್ವಂ ಕಿಮಪಿ ಮಹತಾಂ ಮಾನಸಚರಮ್ ,
ಯದಾಲಾಪಾದಷ್ಟಾಶ ಗುಣಿತ ವಿದ್ಯಾ ಪರಿಣತಿಃ
ಯದಾದತ್ತೇ ದೋಷಾದ್ ಗುಣಮಖಿಲಮದ್ಭ್ಯಃ ಪಯ ಇವ . ೩೮ .
ಸಮುನ್ಮೀಲತ್ - fully bloomed
ಸಂವಿತ್ ಕಮಲಂ - lotus of knowledge
ಮಕರಂದಃ ಏಕ ರಸಿಕಂ - which relish only the honey
ಭಜೇ - I adore
ಹಂಸ ದ್ವಂದ್ವಂ - the pair of swans, Ham (Siva) and Sa (Sakti)
ಕಿಂ ಅಪಿ - which are indescribable
ಮಹತಾಂ - of great men
ಮಾನಸ ಚರಂ - which move in the Manasa lake of the heart (swans permanently reside in the Manasa lake as per poetic convention)
ಯತ್ ಆಲಾಪಾತ್ - from whose conversation
ಅಷ್ಟಾದಶ ಗುಣಿತ - enumerated as eighteen (Vedas, Vedangas etc)
ವಿದ್ಯಾಃ - systems of knowledge
ಪರಿಣತಿಃ - developed
ಯತ್ ಆದತ್ತೇ - which accept
ದೋಷಾತ್ - from sin
ಗುಣಂ ಅಖಿಲಂ - all virtue
ಅದ್ಭ್ಯಃ ಪಯ ಇವ - 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).
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ತವ ಸ್ವಾಧಿಷ್ಠಾನೇ ಹುತವಹಮಧಿಷ್ಠಾಯ ನಿರತಂ
ತಮೀಡೇ ಸಂವರ್ತಂ ಜನನಿ ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಮ್ ,
ಯದಾಲೋಕೇ ಲೋಕಾನ್ ದಹತಿ ಮಹತಿ ಕ್ರೋಧ ಕಲಿತೇ
ದಯಾರ್ದ್ರಾ ಯಾ ದೃಷ್ಟಿಃ ಶಿಶಿರಮುಪಚಾರಂ ರಚಯತಿ . ೩೯ .
ತವ ಸ್ವಾಧಿಷ್ಠಾನೇ - in your Svadhishthana cakra
ತವಹಂ - the fire element
ಅಧಿಷ್ಠಾಯ - having stationed
ನಿರತಂ - uninterruptedly
ತಂ ಈಡೇ - I praise
ಸಂವರ್ತಂ - fire of dissolution (Siva as Rudra, the lord of dissolution or Sakti conceived as the fire of dissolution)
ಜನನಿ - Oh Mother! (Sakti)
ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಂ - and that great Samayaa (Sakti)
ಯತ್ ಆಲೋಕೇ - the sight of which (the fire)
ಲೋಕಾನ್ ದಹತಿ - burns the worlds
ಮಹತಿ - great
ಕ್ರೋಧ ಕಲಿತೇ - impelled by anger (of Rudra)
ದಯಾ ಆರ್ದ್ರಾ - tender with compassion
ಯಾ ದೃಷ್ಟಿಃ - that look
ಶಿಶಿರಂ ಉಪಚಾರಂ - cooling remedy
ರಚಯತಿ - 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).
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ತಟಿತ್ವಂತಂ ಶಕ್ತ್ಯಾ ತಿಮಿರ ಪರಿಪಂಥಿ ಸ್ಫುರಣಯಾ
ಸ್ಫುರನ್ನಾನಾ ರತ್ನಾಭರಣ ಪರಿಣದ್ಧೇಂದ್ರಧನುಷಮ್ ,
ತವ ಶ್ಯಾಮಂ ಮೇಘಂ ಕಮಪಿ ಮಣಿಪೂರೈಕ ಶರಣಂ
ನಿಷೇವೇ ವರ್ಷಂತಂ ಹರಮಿಹಿರ ತಪ್ತಂ ತ್ರಿಭುವನಮ್ . ೪೦ .
ತಟಿತ್ವಂತಂ - as lightning
ಶಕ್ತ್ಯಾ - with Sakti
ತಿಮಿರ ಪರಿಪಂಥಿ - foe of darkness
ರಣಯಾ - flashing
ರನ್ - shining
ನಾನಾ ರತ್ನ ಆಭರಣ - variegated gem studded ornaments
ಪರಿಣದ್ಧ - formed
ಇಂದ್ರ ಧನುಷಂ - rainbow
ತವ - your
ಶ್ಯಾಮಂ ಮೇಘಂ - dark cloud
ಕಂ ಅಪಿ - indescribable
ಮಣಿಪೂರ - the Manipura cakra
ಏಕ ಶರಣಂ - sole resort
ನಿಷೇವೇ - I worship
ವರ್ಷಂತಂ - which showers
ಹರ ಮಿಹಿರಃ - the fire of dissolution
ತಪ್ತಂ ತ್ರಿಭುವನಂ - 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).
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ತವಾಧಾರೇ ಮೂಲೇ ಸಹ ಸಮಯಯಾ ಲಾಸ್ಯಪರಯಾ
ನವಾತ್ಮಾನಂ ಮನ್ಯೇ ನವರಸ ಮಹಾತಾಂಡವ ನಟಂ ,
ಉಭಾಭ್ಯಾಮೇತಾಭ್ಯಾಮುದಯ ವಿಧಿಮುದ್ದಿಶ್ಯ ದಯಯಾ
ಸನಾಥಾಭ್ಯಾಂ ಜಜ್ಞೇ ಜನಕ ಜನನೀಮತ್ ಜಗದಿದಮ್ . ೪೧ .
ತವ ಆಧಾರೇ ಮೂಲೇ - in your Muladhara cakra
ಸಹ ಸಮಯಯಾ - with Samayaa (Sakti)
ಲಾಸ್ಯ ಪರಯಾ - intent on the Lasya dance (dance of women)
ನವ ಆತ್ಮಾನಂ - one having nine parts (Siva)
ಮನ್ಯೇ - I worship
ನವ ರಸ - the nine sentiments (of poetics)
ಮಹಾ ತಾಂಡವ - the wonderful Tandava dance (dance of men)
ನಟಂ - dancing
ಉಭಾಭ್ಯಾಂ ಏತಾಭ್ಯಾಂ - in these two
ಉದಯ ವಿಧಿಂ ಉದ್ದಿಶ್ಯ - having creation as the object
ದಯಯಾ ಸನಾಥಾಭ್ಯಾಂ - who are endowed with compassion
ಜಜ್ಞೇ - acquired
ಜನಕ ಜನನೀಮತ್ - a father and mother
ಜಗತ್ ಇದಮ್ - 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).
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ಇತಿ ಶ್ರೀಸೌಂದರ್ಯಲಹರ್ಯಾಂ ಆನಂದಲಹರ್ಯಾಖ್ಯಃ ಪ್ರಥಮೋಭಾಗಃ ಸಮಾಪ್ತಃ
Here ends Anandalahari, the first part of Soundaryalahari.
ಸ್ಥಿತಸ್ತತ್ತತ್ ಸಿದ್ಧಿ ಪ್ರಸವ ಪರತಂತ್ರೈಃ ಪಶುಪತಿಃ ,
ಪುನಸ್ತ್ವನ್ನಿರ್ಬಂಧಾದಖಿಲ ಪುರುಷಾರ್ಥೈಕ ಘಟನಾ
ಸ್ವತಂತ್ರಂ ತೇ ತಂತ್ರಂ ಕ್ಷಿತಿತಲಮವಾತೀತರದಿದಮ್ . ೩೧ .
ಚತುಃ ಷಷ್ಟ್ಯಾ ತಂತ್ರೈಃ - with the sixty four spiritual disciplines (which do not follow the Vedic path and aim at Artha and Kama only)
ಸಕಲಂ - all
ಅತಿಸಂಧಾಯ - having deceived
ಭುವನಂ - the world
ಸ್ಥಿತಃ - desisted
ತತ್ ತತ್ - that, that (to each individually)
ಸಿದ್ಧಿ ಪ್ರಸವ - capable of generating a result
ಪರ ತಂತ್ರೈಃ - restricted to
ಪಶುಪತಿಃ - Pasupati (Siva)
ಪುನಃ - but
ತ್ವತ್ ನಿರ್ಬಂಧಾತ್ - importuned by you
ಅಖಿಲ ಪುರುಷಾರ್ಥ - all the principal objects of life (Dharma, Artha, Kama and Moksha)
ಏಕ ಘಟನಾ - brings together as one
ಸ್ವತಂತ್ರಂ - independently
ತೇ ತಂತ್ರಂ - your spiritual discipline (the SriVidya expounded in the Subhagamapancakam, following the Vedic path and aiming at Moksha)
ಕ್ಷಿತಿತಲಂ - the surface of the earth
ಅವಾತೀತರತ್ - caused to descend
ಇದಮ್ - 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).
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ಶಿವಃ ಶಕ್ತಿಃ ಕಾಮಃ ಕ್ಷಿತಿರಥ ರವಿಃ ಶೀತಕಿರಣಃ
ಸ್ಮರೋ ಹಂಸಃ ಶಕ್ರಸ್ತದನು ಚ ಪರಾ ಮಾರ ಹರಯಃ ,
ಅಮೀ ಹೃಲ್ಲೇಖಾಭಿಸ್ತಿಸೃಭಿರವಸಾನೇಷು ಘಟಿತಾ
ಭಜಂತೇ ವರ್ಣಾಸ್ತೇ ತವ ಜನನಿ ನಾಮಾವಯವತಾಮ್ . ೩೨ .
ಶಿವಃ - the word Siva standing for the syllable `ka'
ಶಕ್ತಿಃ - the word Sakti standing for the syllable `e'
ಕಾಮಃ - the word Kama (Cupid) standing for the syllable `i'
ಕ್ಷಿತಿಃ - the word Kshiti (Earth) standing for the syllable `la'
ಅಥಃ - then
ರವಿಃ - the word Ravi (Sun) standing for the syllable `ha'
ಶೀತಕಿರಣಃ - the word Sitakirana (Moon) standing for the syllable `sa'
ಸ್ಮರಃ - the word Smara (Cupid) standing for the syllable `ka'
ಹಂಸಃ - the word Hamsa standing for the syllable `ha'
ಶಕ್ರಃ - the word Shakra (Indra) standing for the syllable `la'
ತತ್ ಅನು ಚ - and following that
ಪರಾ - the word Paraa standing for the syllable `sa'
ಮಾರಃ - the word Maara (Cupid) standing for the syllable `ka'
ಹರಯಃ - the word Hari standing for the syllable `la'
ಅಮೀ - these
ಹೃಲ್ಲೇಖಾಭಿಃ ತಿಸೃಭಿಃ - with the three Hrimkaras
ಅವಸಾಣೇಷು ಘಟಿತಾಃ - joined at the end
ಭಜಂತೇ - they become
ವರ್ಣಾಃ ತೇ - your syllables
ತವ ಜನನಿ - your Oh Mother! (Sakti)
ನಾಮ ಅವಯವತಾಂ - 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).
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ಸ್ಮರಂ ಯೋನಿಂ ಲಕ್ಷ್ಮೀಂ ತ್ರಿತಯಮಿದಮಾದೌ ತವ ಮನೋ
ರ್ನಿಧಾಯೈಕೇ ನಿತ್ಯೇ ನಿರವಧಿ ಮಹಾಭೋಗ ರಸಿಕಾಃ ,
ಭಜಂತಿ ತ್ವಾಂ ಚಿಂತಾಮಣಿ ಗುಣನಿಬದ್ಧಾಕ್ಷ ವಲಯಾಃ
ಶಿವಾಗ್ನೌ ಜುಹ್ವಂತಃ ಸುರಭಿಘೃತ ಧಾರಾಹುತಿ ಶತೈಃ . ೩೩ .
ಸ್ಮರಂ - the word Smara (Cupid) standing for the syllable `klim'
ಯೋನಿಂ - the word Yoni standing for the syllable `hrim'
ಲಕ್ಷ್ಮೀಂ - the word Lakshmi standing for the syllable `Srim'
ತ್ರಿತಯಂ ಇದಂ - these three
ಆದೌ - in the beginning
ತವ ಮನೋಃ ನಿಧಾಯ - having placed in your mantra
ಏಕೇ - a few
ನಿತ್ಯೇ - Oh Eternal one! (Sakti)
ನಿರವಧಿ - endless
ಮಹಾಭೋಗ - great sacrifice (food offered to God)
ರಸಿಕಾಃ - connoiseurs
ಭಜಂತಿ ತ್ವಾಂ - they worship you
ಚಿಂತಾಮಣಿ - the wish yeilding gem
ಗುಣ ನಿಬದ್ಧ ಅಕ್ಷ ವಲಯಾಃ - the circles of the rosary tied by thread
ಶಿವಾಗ್ನೌ - in the fire of Sivaa (Sakti)
ಜುಹ್ವಂತಃ - pouring oblations into the sacrificial fire
ಸುರಭಿ ಘೃತ - fragrant clarified butter
ಧಾರಾ - stream
ಆಹುತಿ ಶತೈಃ - 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).
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ಶರೀರಂ ತ್ವಂ ಶಂಭೋಃ ಶಶಿ ಮಿಹಿರ ವಕ್ಷೋರುಹ ಯುಗಂ
ತವಾತ್ಮಾನಂ ಮನ್ಯೇ ಭಗವತಿ ನವಾತ್ಮಾನಮನಘಮ್ ,
ಅತಃ ಶೇಷಃ ಶೇಷೀತ್ಯಯಮುಭಯ ಸಾಧಾರಣತಯಾ
ಸ್ಥಿತಃ ಸಂಬಂಧೋ ವಾಂ ಸಮರಸ ಪರಾನಂದಪರಯೋಃ . ೩೪ .
ಶರೀರಂ - the body
ತ್ವಂ - you (Sakti as Paraa at the time of Creation)
ಶಂಭೋಃ - of Sambhu (Siva as Parananda at the time of Creation)
ಶಶಿ ಮಿಹಿರ - moon, sun
ವಕ್ಷೋ ರುಹ - the bosom
ಯುಗಂ - endowed with
ತವ ಆತ್ಮಾನಂ - your body
ಮನ್ಯೇ - I consider
ಭಗವತಿ - Oh Bhagavati! (Oh glorious one!) (Sakti)
ನವ ಆತ್ಮಾನಂ - one having nine parts (Kala, Kula,Naman, Jnana
Citta, Nada, Bindu, Kalaa and Jiva) (Siva)
ಅನಘಂ - sinless
ಅತಃ - therefore
ಶೇಷಃ ಶೇಷೀ - the Accessory - Principal
ಇತಿ - of the nature of
ಅಯಂ - this
ಉಭಯ ಸಾಧಾರಣತಯಾ - being common to both
ಸ್ಥಿತಃ - exists
ಸಂಬಂಧಃ - relationship
ವಾಂ - in you (two)
ಸಮರಸ - who are equipoised
ಪರಾನಂದ - Parananda (transcendent bliss or Siva)
ಪರಯೋಃ - 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).
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ಮನಸ್ತ್ವಂ ವ್ಯೋಮ ತ್ವಂ ಮರುದಸಿ ಮರುತ್ಸಾರಥಿರಸಿ
ತ್ವಮಾಪಸ್ತ್ವಂ ಭೂಮಿಸ್ತ್ವಯಿ ಪರಿಣತಾಯಾಂ ನ ಹಿ ಪರಮ್ ,
ತ್ವಮೇವ ಸ್ವಾತ್ಮಾನಂ ಪರಿಣಮಯಿತುಂ ವಿಶ್ವ ವಪುಷಾ
ಚಿದಾನಂದಾಕಾರಂ ಶಿವಯುವತಿ ಭಾವೇನ ಬಿಭೃಷೇ . ೩೫ .
ಮನಃ ತ್ವಂ - you are the mind (element in the Angya cakra)
ವ್ಯೋಮ ತ್ವಂ - you are the space (element in the Vishuddhi cakra)
ಮರುತ್ ಅಸಿ - you are the air (element in the Anahata cakra)
ಮರುತ್ ಸಾರಥಿಃ ಅಸಿ - you are the fire (element in the Svadhishtana cakra)
ತ್ವಂ ಆಪಃ - you are the water (element in the Manipura cakra)
ತ್ವಂ ಭೂಮಿಃ - you are the earth (element in the Muladhara cakra)
ತ್ವಯಿ ಪರಿಣಯತಾಂ - when you have trasformed (thus)
ನ ಹಿ ಪರಮ್ - there is nothing else indeed
ತ್ವಂ ಏವ - you yourself
ಸ್ವ ಆತ್ಮಾನಂ - own self
ಪರಿಣಮಯಿತುಂ - to transform
ವಿಶ್ವ ವಪುಷಾ - the universe
ಚಿತ್ ಆನಂದ ಆಕಾರಂ - the form of conciousness and bliss (Cit Sakti and Ananda Bhairava or the form of Brahman preceeding creation)
ಶಿವಯುವತಿ - Oh wife of Siva! (Sakti)
ಭಾವೇನ - by intention
ಬಿಭೃಷೇ - 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).
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ತವಾಜ್ಞಾಚಕ್ರಸ್ಥಂ ತಪನ ಶಶಿ ಕೋಟಿ ದ್ಯುತಿಧರಂ
ಪರಂ ಶಂಭುಂ ವಂದೇ ಪರಿಮಿಲಿತ ಪಾರ್ಶ್ವಂ ಪರಚಿತಾ ,
ಯಮಾರಾಧ್ಯನ್ ಭಕ್ತ್ಯಾ ರವಿ ಶಶಿ ಶುಚೀನಾಮವಿಷಯೇ
ನಿರಾಲೋಕೇಽಲೋಕೇ ನಿವಸತಿ ಹಿ ಭಾಲೋಕ ಭುವನೇ . ೩೬ .
ತವ - your
ಆಜ್ಞಾಚಕ್ರಸ್ಥಂ - who is present in the Angya cakra (of the devotee or alternatively the four Siva cakras in the internal Sricakra in between the brows)
ತಪನ ಶಶಿ ಕೋಟಿ - ten million suns and moons
ದ್ಯುತಿ ಧರಂ - who bears the lustre of
ಪರಂ ಶಂಭುಂ - Sambhu called Para (Supreme bliss, Siva)
ವಂದೇ - I salute
ಪರಿಮಿಲಿತ ಪಾರ್ಶ್ವಂಂ - who is touched on both sides
ಪರಚಿತಾ - by Paraa Cit (Supreme conciousness, Sakti)
ಯಂ ಆರಾಧ್ಯನ್ - worshipping whom (Para Sambhu)
ಭಕ್ತ್ಯಾ - with devotion
ರವಿ ಶಶಿ ಶುಚೀನಾಂ ಅವಿಷಯೇ - that is beyond the sun, moon and fire
ನಿರಾಲೋಕೇ - in the invisible
ಅಲೋಕೇ - unlike the (visible) world
ನಿವಸತಿ ಹಿ - he indeed lives
ಭಾಲೋಕ ಭುವನೇ - 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).
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ವಿಶುದ್ಧೌ ತೇ ಶುದ್ಧಸ್ಫಟಿಕ ವಿಶದಂ ವ್ಯೋಮ ಜನಕಮ್
ಶಿವಂ ಸೇವೇ ದೇವೀಮಪಿ ಶಿವಸಮಾನ ವ್ಯವಸಿತಾಮ್ ,
ಯಯೋಃ ಕಾಂತ್ಯಾ ಯಾಂತ್ಯಾಃ ಶಶಿಕಿರಣ ಸಾರೂಪ್ಯ ಸರಣೇಃ
ವಿಧೂತಾಂತರ್ಧ್ವಾಂತಾ ವಿಲಸತಿ ಚಕೋರೀವ ಜಗತೀ . ೩೭ .
ವಿಶುದ್ಧೌ ತೇ - in your Vishuddhi cakra
ಶುದ್ಧ ಸ್ಫಟಿಕ - flawless crystal
ವಿಶದಂ - pure
ವ್ಯೋಮ ಜನಕಮ್ - the originator of the space element
ಶಿವಂ ಸೇವೇ - I worship Siva
ದೇವೀಂ ಅಪಿ - along with Devi (Sakti)
ಶಿವ ಸಮಾನ ವ್ಯವಸಿತಾಂ - whose functions are equal to Siva
ಯಯೋಃ ಕಾಂತ್ಯಾಃ - whose (Siva and Sakti) lustre
ಯಾಂತ್ಯಾಃ - emerging
ಶಶಿ ಕಿರಣ - moon beams
ಸಾರೂಪ್ಯ ಸರಣೇಃ - arranged similar to
ವಿಧೂತ - dispelled
ಅಂತಃ ಧ್ವಾಂತಾ - inner darkness
ವಿಲಸತಿ - shines
ಚಕೋರೀ ಇವ - like the Cakora bird (a mythological bird which subsists on moon beams, and hence rejoices, as per poetic convention)
ಜಗತೀ - 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).
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ಸಮುನ್ಮೀಲತ್ ಸಂವಿತ್ಕಮಲ ಮಕರಂದೈಕ ರಸಿಕಂ
ಭಜೇ ಹಂಸದ್ವಂದ್ವಂ ಕಿಮಪಿ ಮಹತಾಂ ಮಾನಸಚರಮ್ ,
ಯದಾಲಾಪಾದಷ್ಟಾಶ ಗುಣಿತ ವಿದ್ಯಾ ಪರಿಣತಿಃ
ಯದಾದತ್ತೇ ದೋಷಾದ್ ಗುಣಮಖಿಲಮದ್ಭ್ಯಃ ಪಯ ಇವ . ೩೮ .
ಸಮುನ್ಮೀಲತ್ - fully bloomed
ಸಂವಿತ್ ಕಮಲಂ - lotus of knowledge
ಮಕರಂದಃ ಏಕ ರಸಿಕಂ - which relish only the honey
ಭಜೇ - I adore
ಹಂಸ ದ್ವಂದ್ವಂ - the pair of swans, Ham (Siva) and Sa (Sakti)
ಕಿಂ ಅಪಿ - which are indescribable
ಮಹತಾಂ - of great men
ಮಾನಸ ಚರಂ - which move in the Manasa lake of the heart (swans permanently reside in the Manasa lake as per poetic convention)
ಯತ್ ಆಲಾಪಾತ್ - from whose conversation
ಅಷ್ಟಾದಶ ಗುಣಿತ - enumerated as eighteen (Vedas, Vedangas etc)
ವಿದ್ಯಾಃ - systems of knowledge
ಪರಿಣತಿಃ - developed
ಯತ್ ಆದತ್ತೇ - which accept
ದೋಷಾತ್ - from sin
ಗುಣಂ ಅಖಿಲಂ - all virtue
ಅದ್ಭ್ಯಃ ಪಯ ಇವ - 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).
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ತವ ಸ್ವಾಧಿಷ್ಠಾನೇ ಹುತವಹಮಧಿಷ್ಠಾಯ ನಿರತಂ
ತಮೀಡೇ ಸಂವರ್ತಂ ಜನನಿ ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಮ್ ,
ಯದಾಲೋಕೇ ಲೋಕಾನ್ ದಹತಿ ಮಹತಿ ಕ್ರೋಧ ಕಲಿತೇ
ದಯಾರ್ದ್ರಾ ಯಾ ದೃಷ್ಟಿಃ ಶಿಶಿರಮುಪಚಾರಂ ರಚಯತಿ . ೩೯ .
ತವ ಸ್ವಾಧಿಷ್ಠಾನೇ - in your Svadhishthana cakra
ತವಹಂ - the fire element
ಅಧಿಷ್ಠಾಯ - having stationed
ನಿರತಂ - uninterruptedly
ತಂ ಈಡೇ - I praise
ಸಂವರ್ತಂ - fire of dissolution (Siva as Rudra, the lord of dissolution or Sakti conceived as the fire of dissolution)
ಜನನಿ - Oh Mother! (Sakti)
ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಂ - and that great Samayaa (Sakti)
ಯತ್ ಆಲೋಕೇ - the sight of which (the fire)
ಲೋಕಾನ್ ದಹತಿ - burns the worlds
ಮಹತಿ - great
ಕ್ರೋಧ ಕಲಿತೇ - impelled by anger (of Rudra)
ದಯಾ ಆರ್ದ್ರಾ - tender with compassion
ಯಾ ದೃಷ್ಟಿಃ - that look
ಶಿಶಿರಂ ಉಪಚಾರಂ - cooling remedy
ರಚಯತಿ - 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).
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ತಟಿತ್ವಂತಂ ಶಕ್ತ್ಯಾ ತಿಮಿರ ಪರಿಪಂಥಿ ಸ್ಫುರಣಯಾ
ಸ್ಫುರನ್ನಾನಾ ರತ್ನಾಭರಣ ಪರಿಣದ್ಧೇಂದ್ರಧನುಷಮ್ ,
ತವ ಶ್ಯಾಮಂ ಮೇಘಂ ಕಮಪಿ ಮಣಿಪೂರೈಕ ಶರಣಂ
ನಿಷೇವೇ ವರ್ಷಂತಂ ಹರಮಿಹಿರ ತಪ್ತಂ ತ್ರಿಭುವನಮ್ . ೪೦ .
ತಟಿತ್ವಂತಂ - as lightning
ಶಕ್ತ್ಯಾ - with Sakti
ತಿಮಿರ ಪರಿಪಂಥಿ - foe of darkness
ರಣಯಾ - flashing
ರನ್ - shining
ನಾನಾ ರತ್ನ ಆಭರಣ - variegated gem studded ornaments
ಪರಿಣದ್ಧ - formed
ಇಂದ್ರ ಧನುಷಂ - rainbow
ತವ - your
ಶ್ಯಾಮಂ ಮೇಘಂ - dark cloud
ಕಂ ಅಪಿ - indescribable
ಮಣಿಪೂರ - the Manipura cakra
ಏಕ ಶರಣಂ - sole resort
ನಿಷೇವೇ - I worship
ವರ್ಷಂತಂ - which showers
ಹರ ಮಿಹಿರಃ - the fire of dissolution
ತಪ್ತಂ ತ್ರಿಭುವನಂ - 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).
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ತವಾಧಾರೇ ಮೂಲೇ ಸಹ ಸಮಯಯಾ ಲಾಸ್ಯಪರಯಾ
ನವಾತ್ಮಾನಂ ಮನ್ಯೇ ನವರಸ ಮಹಾತಾಂಡವ ನಟಂ ,
ಉಭಾಭ್ಯಾಮೇತಾಭ್ಯಾಮುದಯ ವಿಧಿಮುದ್ದಿಶ್ಯ ದಯಯಾ
ಸನಾಥಾಭ್ಯಾಂ ಜಜ್ಞೇ ಜನಕ ಜನನೀಮತ್ ಜಗದಿದಮ್ . ೪೧ .
ತವ ಆಧಾರೇ ಮೂಲೇ - in your Muladhara cakra
ಸಹ ಸಮಯಯಾ - with Samayaa (Sakti)
ಲಾಸ್ಯ ಪರಯಾ - intent on the Lasya dance (dance of women)
ನವ ಆತ್ಮಾನಂ - one having nine parts (Siva)
ಮನ್ಯೇ - I worship
ನವ ರಸ - the nine sentiments (of poetics)
ಮಹಾ ತಾಂಡವ - the wonderful Tandava dance (dance of men)
ನಟಂ - dancing
ಉಭಾಭ್ಯಾಂ ಏತಾಭ್ಯಾಂ - in these two
ಉದಯ ವಿಧಿಂ ಉದ್ದಿಶ್ಯ - having creation as the object
ದಯಯಾ ಸನಾಥಾಭ್ಯಾಂ - who are endowed with compassion
ಜಜ್ಞೇ - acquired
ಜನಕ ಜನನೀಮತ್ - a father and mother
ಜಗತ್ ಇದಮ್ - 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).
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ಇತಿ ಶ್ರೀಸೌಂದರ್ಯಲಹರ್ಯಾಂ ಆನಂದಲಹರ್ಯಾಖ್ಯಃ ಪ್ರಥಮೋಭಾಗಃ ಸಮಾಪ್ತಃ
Here ends Anandalahari, the first part of Soundaryalahari.
ಸೌಂದರ್ಯಲಹರಿ ೪೨ - ೫೦
ಗತೈರ್ಮಾಣಿಕ್ಯತ್ವಂ ಗಗನಮಣಿಭಿಃ ಸಾಂದ್ರಘಟಿತಂ
ಕಿರೀಟಂ ತೇ ಹೈಮಂ ಹಿಮಗಿರಿಸುತೇ ಕೀರ್ತಯತಿ ಯಃ ,
ಸ ನೀಡೇಯಚ್ಛಾಯಾಚ್ಛುರಣಶಬಲಂ ಚಂದ್ರ ಶಕಲಂ
ಧನುಃ ಶೌನಾಸೀರಂ ಕಿಮಿತಿ ನ ನಿಬಧ್ನಾತಿ ಧಿಷಣಾಮ್ . ೪೨ .
ಗತೈಃ ಮಾಣಿಕ್ಯತ್ವಂ - which have become gems
ಗಗನ ಮಣಿಭಿಃ - with the twelve Adityas (suns)
ಸಾಂದ್ರ ಘಟಿತಂ - densely combined
ಕಿರೀಟಂ ತೇ - your crown
ಹೈಮಂ - golden
ಹಿಮ ಗಿರಿ ಸುತೇ - Oh daughter of the snowy mountain! (Sakti)
ಕೀರ್ತಯತಿ ಯಃ - he who narrates
ನೀಡೇಯಚ್ಛಾಯಾ - lustre of the celestial orbs
ಛುರಣ ಶಬಲಂ - enveloped by variegated colour
ಚಂದ್ರ ಶಕಲಂ - the fragment of the moon (crescent moon)
ಧನುಃ ಶೌನಾಸೀರಂ - bow of Indra (rainbow)
ಕಿಂ ಇತಿ - is it?
ನ ನಿಬಧ್ನಾತಿ - will he not compose?
ಧಿಷಣಾಮ್ - 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)?
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ಧುನೋತು ಧ್ವಾಂತಂ ನಸ್ತುಲಿತದಲಿತೇಂದೀವರ ವನಂ
ಘನಸ್ನಿಗ್ಧ ಶ್ಲಕ್ಷ್ಣಂ ಚಿಕುರ ನಿಕುರುಂಬಂ ತವ ಶಿವೇ ,
ಯದೀಯಂ ಸೌರಭ್ಯಂ ಸಹಜಮುಪಲಬ್ಧುಂ ಸುಮನಸೋ
ವಸಂತ್ಯಸ್ಮಿನ್ ಮನ್ಯೇ ವಲಮಥನ ವಾಟೀ ವಿಟಪಿನಾಮ್ . ೪೩ .
ಧುನೋತು - let it remove
ಧ್ವಾಂತಂ ನಃ - our darkness (ignorance)
ತುಲಿತ - resembles
ದಲಿತ ಇಂದೀವರ ವನಂ - the full bloomed blue lotus cluster
ಘನ ಸ್ನಿಗ್ಧ - which is dense, glossy
ಶ್ಲಕ್ಷ್ಣಂ - soft
ಚಿಕುರ ನಿಕುರುಂಬಂ - mass of hair
ತವ ಶಿವೇ - your Oh Sivaa! (Sakti)
ಯತ್ ಇಯಂ - of which (this hair)
ಸೌರಭ್ಯಂ - fragrance
ಸಹಜಂ - natural
ಉಪಲಬ್ಧುಂ - to obtain
ಸುಮನಸಃ - the flowers
ವಸಂತಿ - dwell
ಅಸ್ಮಿನ್ - in this (it)
ಮನ್ಯೇ - I think
ವಲ ಮಥನ - the enemy of Vala (Indra)
ವಾಟೀ ವಿಟಪಿನಾಮ್ - 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.
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ತನೋತು ಕ್ಷೇಮಂ ನಸ್ತವ ವದನಸೌಂದರ್ಯ ಲಹರೀ
ಪರೀವಾಹಸ್ರೋತಃ ಸರಣಿರಿವ ಸೀಮಂತಸರಣಿಃ ,
ವಹಂತೀ ಸಿಂದೂರಂ ಪ್ರಬಲಕಬರೀ ಭಾರ ತಿಮಿರ
ದ್ವಿಷಾಂ ಬೃಂದೈರ್ಬಂದೀಕೃತಮಿವ ನವೀನಾರ್ಕ ಕಿರಣಮ್ . ೪೪ .
ತನೋತು - let it grant
ಕ್ಷೇಮಂ ನಃ - our well being
ತವ - your
ವದನ ಸೌಂದರ್ಯ ಲಹರೀ - wave of facial beauty
ಪರೀವಾಹ ಸ್ರೋತಃ - overflowing stream
ಸರಣಿಃ ಇವ - like the path
ಸೀಮಂತ ಸರಣಿಃ - the line of hair parting
ವಹಂತೀ - which bears
ಸಿಂದೂರಂ - vermillion powder (worn by married women as an auspicious symbol)
ಪ್ರಬಲ - the very great
ಕಬರೀ ಭಾರ - mass of hair
ತಿಮಿರ - darkness
ದ್ವಿಷಾಂ ಬೃಂದೈಃ - multitude of foes
ಬಂದೀ ಕೃತಂ ಇವ - as if captured by
ನವೀನ - newly (risen)
ಅರ್ಕ ಕಿರಣಂ - 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.
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ಅರಾಲೈಃ ಸ್ವಭಾವ್ಯಾದಲಿ ಕಲಭ ಸಶ್ರೀಭಿರಲಕೈಃ
ಪರೀತಂ ತೇ ವಕ್ತ್ರಂ ಪರಿಹಸತಿ ಪಂಕೇರುಹ ರುಚಿಮ್ ,
ದರಸ್ಮೇರೇ ಯಸ್ಮಿನ್ ದಶನರುಚಿ ಕಿಂಜಲ್ಕ ರುಚಿರೇ
ಸುಗಂಧೌ ಮಾದ್ಯಂತಿ ಸ್ಮರ ದಹನ ಚಕ್ಷುರ್ಮಧುಲಿಹಃ . ೪೫ .
ಅರಾಲೈಃ - curly
ಸ್ವಭಾವ್ಯಾತ್ - naturally
ಅಲಿ ಕಲಭ - young bees
ಸಶ್ರೀಭಿಃ - with the beauty
ಅಲಕೈಃ - by hair
ಪರೀತಂ - surrounded
ತೇ ವಕ್ತ್ರಂ - your face
ಪರಿಹಸತಿ - ridicules
ಪಂಕೇರುಹ ರುಚಿಂ - the beauty of the lotus
ದರಸ್ಮೇರೇ - slight smile
ಯಸ್ಮಿನ್ - in which (your face)
ದಶನ ರುಚಿ - the lustrous teeth
ಕಿಂಜಲ್ಕ ರುಚಿರೇ - the beautiful lotus filaments
ಗಂಧೌ - which is fragrant
ಮಾದ್ಯಂತಿ - they rejoice
ಸ್ಮರ ದಹನ - the scorcher of Cupid (Siva)
ಚಕ್ಷುಃ - the eyes
ಮಧುಲಿಹಃ - 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.
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ಲಲಾಟಂ ಲಾವಣ್ಯ ದ್ಯುತಿ ವಿಮಲಮಾಭಾತಿ ತವ ಯತ್
ದ್ವಿತೀಯಂ ತನ್ಮನ್ಯೇ ಮಕುಟಘಟಿತಂ ಚಂದ್ರಶಕಲಮ್ ,
ವಿಪರ್ಯಾಸ ನ್ಯಾಸಾದುಭಯಮಪಿ ಸಂಭೂಯ ಚ ಮಿಥಃ
ಸುಧಾಲೇಪಸ್ಯೂತಿಃ ಪರಿಣಮತಿ ರಾಕಾ ಹಿಮಕರಃ . ೪೬ .
ಲಲಾಟಂ - forehead
ಲಾವಣ್ಯ ದ್ಯುತಿ - lustrous beauty
ವಿಮಲಂ - pure
ಆಭಾತಿ - shines
ತವ - of your's
ಯತ್ - that
ದ್ವಿತೀಯಂ - the second
ತತ್ ಮನ್ಯೇ - I think, it
ಮಕುಟ ಘಟಿತಂ - enjoined to the crown
ಚಂದ್ರ ಶಕಲಂ - fragment of moon (crescent moon)
ವಿಪರ್ಯಾಸ ನ್ಯಾಸಾತ್ - on placing in reverse
ಉಭಯಂ - the two
ಅಪಿ - and
ಸಂಭೂಯ ಚ ಮಿಥಃ - and combined mutually
ಸುಧಾ ಲೇಪ ಸ್ಯೂತಿಃ - with the seam plastered by nectar
ಪರಿಣಮತಿ - transforms
ರಾಕಾ ಹಿಮಕರಃ - 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.
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ಭ್ರುವೌ ಭುಗ್ನೇ ಕಿಂಚಿದ್ ಭುವನ ಭಯ ಭಂಗ ವ್ಯಸನಿನಿ
ತ್ವದೀಯೇ ನೇತ್ರಾಭ್ಯಾಂ ಮಧುಕರ ರುಚಿಭ್ಯಾಂ ಧೃತಗುಣಮ್ ,
ಧನುರ್ಮನ್ಯೇ ಸವ್ಯೇತರಕರ ಗೃಹೀತಂ ರತಿಪತೇಃ
ಪ್ರಕೋಷ್ಠೇ ಮುಷ್ಟೌ ಚ ಸ್ಥಗಯತಿ ನಿಗೂಢಾಂತರಮುಮೇ . ೪೭ .
ಭ್ರುವೌ - eyebrows
ಭುಗ್ನೇ ಕಿಂಚಿತ್ - slightly curved
ಭುವನ ಭಯ ಭಂಗ ವ್ಯಸನಿನಿ - Oh one devoted to defeating fear of the world! (Sakti)
ತ್ವದೀಯೇ - your
ನೇತ್ರಾಭ್ಯಾಂ - with (your) eyes
ಮಧುಕರ ರುಚಿಭ್ಯಾಂ - beautiful as bees
ಧೃತ ಗುಣಂ ಧನುಃ - the bow with (bow) string fixed
ಮನ್ಯೇ - I think
ಸವ್ಯೇತರಕರ ಗೃಹೀತಂ - grasped by the left hand
ರತಿ ಪತೇಃ - of the husband of Rati (Cupid)
ಪ್ರಕೋಷ್ಠೇ ಮುಷ್ಟೌ ಚ - the elbows and fist
ಸ್ಥಗಯತಿ - conceals
ನಿಗೂಢಾಂತರಂ - hidden middle
ಉಮೇ - 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.
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ಅಹಃ ಸೂತೇ ಸವ್ಯ ತವ ನಯನಮರ್ಕಾತ್ಮಕತಯಾ
ತ್ರಿಯಾಮಂ ವಾಮಂ ತೇ ಸೃಜತಿ ರಜನೀನಾಯಕತಯಾ ,
ತೃತೀಯಾ ತೇ ದೃಷ್ಟಿರ್ದರದಲಿತ ಹೇಮಾಂಬುಜ ರುಚಿಃ
ಸಮಾಧತ್ತೇ ಸಂಧ್ಯಾಂ ದಿವಸ ನಿಶಯೋರಂತರಚರೀಮ್ . ೪೮ .
ಅಹಃ - the day
ಸೂತೇ - begets
ಸವ್ಯ ತವ ನಯನಂ - your right eye
ಅರ್ಕಾತ್ಮಕತಯಾ - being of the nature of the sun
ತ್ರಿಯಾಮಂ - night
ವಾಮಂ ತೇ - your left
ಸೃಜತಿ - creates
ರಜನೀ ನಾಯಕತಯಾ - being of the nature of the moon
ತೃತೀಯಾ - third
ತೇ ದೃಷ್ಟಿಃ - your eye
ದರ ದಲಿತ - slightly blossomed
ಹೇಮಾಂಬುಜ - golden lotus
ರುಚಿಃ - lustre
ಸಮಾಧತ್ತೇ - produces well
ಸಂಧ್ಯಾಂ - twilight
ದಿವಸ ನಿಶಯೋಃ - day and night
ಅಂತರ ಚರೀಮ್ - 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.
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ವಿಶಾಲಾ ಕಲ್ಯಾಣೀ ಸ್ಫುಟರುಚಿರಯೋಧ್ಯಾ ಕುವಲಯೈಃ
ಕೃಪಾಧಾರಾಧಾರಾ ಕಿಮಪಿ ಮಧುರಾಭೋಗವತಿಕಾ ,
ಅವಂತೀ ದೃಷ್ಟಿಸ್ತೇ ಬಹುನಗರ ವಿಸ್ತಾರ ವಿಜಯಾ
ಧ್ರುವಂ ತತ್ತನ್ನಾಮ ವ್ಯವಹರಣ ಯೋಗ್ಯಾ ವಿಜಯತೇ . ೪೯ .
ವಿಶಾಲಾ - wide
ಕಲ್ಯಾಣೀ - auspicious
ಸ್ಫುಟ ರುಚಿಃ - full bloomed beauty
ಅಯೋಧ್ಯಾ - unassailable (in beauty)
ಕುವಲಯೈಃ - by blue water lilies
ಕೃಪಾ ಧಾರಾ - stream of compassion
ಆಧಾರಾ - reservoir
ಕಿಂ ಅಪಿ ಮಧುರಾ - indescribably sweet
ಆಭೋಗವತಿಕಾ - long
ಅವಂತೀ - protecting
ದೃಷ್ಟಿಃ ತೇ - your eyes
ಬಹು ನಗರ - many cities
ವಿಸ್ತಾರ ವಿಜಯಾ - surpassing the expanse
ಧ್ರುವಂ - certainly
ತತ್ ತತ್ ನಾಮ - by their respective names (the cities named Visala, Kalyani, Ayodhya, Dhara, Madhura, Bhogavati, Avanti and Vijaya)
ವ್ಯವಹರಣ ಯೋಗ್ಯಾ - deserving of usage
ವಿಜಯತೇ - 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.
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ಕವೀನಾಂ ಸಂದರ್ಭ ಸ್ತಬಕ ಮಕರಂದೈಕ ರಸಿಕಂ
ಕಟಾಕ್ಷ ವ್ಯಾಕ್ಷೇಪ ಭ್ರಮರಕಲಭೌ ಕರ್ಣಯುಗಲಮ್ ,
ಅಮುಂಚಂತೌ ದೃಷ್ಟ್ವಾ ತವ ನವರಸಾಸ್ವಾದ ತರಲೌ
ಅಸೂಯಾ ಸಂಸರ್ಗಾದಲಿಕ ನಯನಂ ಕಿಂಚಿದರುಣಮ್ . ೫೦.
ಕವೀನಾಂ - of poets
ಸಂದರ್ಭಃ - composition
ಸ್ತಬಕ - flower cluster
ಮಕರಂದ - honey (of flowers)
ಏಕ ರಸಿಕಂ - solely relishing
ಕಟಾಕ್ಷ ವ್ಯಾಕ್ಷೇಪ - distracted glance
ಭ್ರಮರ ಕಲಭೌ - young bees
ಕರ್ಣ ಯುಗಲಂ - pair of ears (listening to the composition)
ಅಮುಂಚಂತೌ - not releasing
ದೃಷ್ಟ್ವಾ - having seen
ತವ - your
ನವ ರಸ - nine (poetic) sentiments (Sringara, Raudra, Vira, Bhayanaka, Hasya, Karuna, Adbhuta, Bibhatsa and Santa)
ಆಸ್ವಾದ ತರಲೌ - wanton in the relish
ಅಸೂಯಾ - envy
ಸಂಸರ್ಗಾತ್ - by contact with
ಅಲಿಕ ನಯನಂ - the eye on the forehead
ಕಿಂಚಿತ್ ಅರುಣಮ್ - 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.
ಕಿರೀಟಂ ತೇ ಹೈಮಂ ಹಿಮಗಿರಿಸುತೇ ಕೀರ್ತಯತಿ ಯಃ ,
ಸ ನೀಡೇಯಚ್ಛಾಯಾಚ್ಛುರಣಶಬಲಂ ಚಂದ್ರ ಶಕಲಂ
ಧನುಃ ಶೌನಾಸೀರಂ ಕಿಮಿತಿ ನ ನಿಬಧ್ನಾತಿ ಧಿಷಣಾಮ್ . ೪೨ .
ಗತೈಃ ಮಾಣಿಕ್ಯತ್ವಂ - which have become gems
ಗಗನ ಮಣಿಭಿಃ - with the twelve Adityas (suns)
ಸಾಂದ್ರ ಘಟಿತಂ - densely combined
ಕಿರೀಟಂ ತೇ - your crown
ಹೈಮಂ - golden
ಹಿಮ ಗಿರಿ ಸುತೇ - Oh daughter of the snowy mountain! (Sakti)
ಕೀರ್ತಯತಿ ಯಃ - he who narrates
ನೀಡೇಯಚ್ಛಾಯಾ - lustre of the celestial orbs
ಛುರಣ ಶಬಲಂ - enveloped by variegated colour
ಚಂದ್ರ ಶಕಲಂ - the fragment of the moon (crescent moon)
ಧನುಃ ಶೌನಾಸೀರಂ - bow of Indra (rainbow)
ಕಿಂ ಇತಿ - is it?
ನ ನಿಬಧ್ನಾತಿ - will he not compose?
ಧಿಷಣಾಮ್ - 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)?
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ಧುನೋತು ಧ್ವಾಂತಂ ನಸ್ತುಲಿತದಲಿತೇಂದೀವರ ವನಂ
ಘನಸ್ನಿಗ್ಧ ಶ್ಲಕ್ಷ್ಣಂ ಚಿಕುರ ನಿಕುರುಂಬಂ ತವ ಶಿವೇ ,
ಯದೀಯಂ ಸೌರಭ್ಯಂ ಸಹಜಮುಪಲಬ್ಧುಂ ಸುಮನಸೋ
ವಸಂತ್ಯಸ್ಮಿನ್ ಮನ್ಯೇ ವಲಮಥನ ವಾಟೀ ವಿಟಪಿನಾಮ್ . ೪೩ .
ಧುನೋತು - let it remove
ಧ್ವಾಂತಂ ನಃ - our darkness (ignorance)
ತುಲಿತ - resembles
ದಲಿತ ಇಂದೀವರ ವನಂ - the full bloomed blue lotus cluster
ಘನ ಸ್ನಿಗ್ಧ - which is dense, glossy
ಶ್ಲಕ್ಷ್ಣಂ - soft
ಚಿಕುರ ನಿಕುರುಂಬಂ - mass of hair
ತವ ಶಿವೇ - your Oh Sivaa! (Sakti)
ಯತ್ ಇಯಂ - of which (this hair)
ಸೌರಭ್ಯಂ - fragrance
ಸಹಜಂ - natural
ಉಪಲಬ್ಧುಂ - to obtain
ಸುಮನಸಃ - the flowers
ವಸಂತಿ - dwell
ಅಸ್ಮಿನ್ - in this (it)
ಮನ್ಯೇ - I think
ವಲ ಮಥನ - the enemy of Vala (Indra)
ವಾಟೀ ವಿಟಪಿನಾಮ್ - 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.
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ತನೋತು ಕ್ಷೇಮಂ ನಸ್ತವ ವದನಸೌಂದರ್ಯ ಲಹರೀ
ಪರೀವಾಹಸ್ರೋತಃ ಸರಣಿರಿವ ಸೀಮಂತಸರಣಿಃ ,
ವಹಂತೀ ಸಿಂದೂರಂ ಪ್ರಬಲಕಬರೀ ಭಾರ ತಿಮಿರ
ದ್ವಿಷಾಂ ಬೃಂದೈರ್ಬಂದೀಕೃತಮಿವ ನವೀನಾರ್ಕ ಕಿರಣಮ್ . ೪೪ .
ತನೋತು - let it grant
ಕ್ಷೇಮಂ ನಃ - our well being
ತವ - your
ವದನ ಸೌಂದರ್ಯ ಲಹರೀ - wave of facial beauty
ಪರೀವಾಹ ಸ್ರೋತಃ - overflowing stream
ಸರಣಿಃ ಇವ - like the path
ಸೀಮಂತ ಸರಣಿಃ - the line of hair parting
ವಹಂತೀ - which bears
ಸಿಂದೂರಂ - vermillion powder (worn by married women as an auspicious symbol)
ಪ್ರಬಲ - the very great
ಕಬರೀ ಭಾರ - mass of hair
ತಿಮಿರ - darkness
ದ್ವಿಷಾಂ ಬೃಂದೈಃ - multitude of foes
ಬಂದೀ ಕೃತಂ ಇವ - as if captured by
ನವೀನ - newly (risen)
ಅರ್ಕ ಕಿರಣಂ - 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.
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ಅರಾಲೈಃ ಸ್ವಭಾವ್ಯಾದಲಿ ಕಲಭ ಸಶ್ರೀಭಿರಲಕೈಃ
ಪರೀತಂ ತೇ ವಕ್ತ್ರಂ ಪರಿಹಸತಿ ಪಂಕೇರುಹ ರುಚಿಮ್ ,
ದರಸ್ಮೇರೇ ಯಸ್ಮಿನ್ ದಶನರುಚಿ ಕಿಂಜಲ್ಕ ರುಚಿರೇ
ಸುಗಂಧೌ ಮಾದ್ಯಂತಿ ಸ್ಮರ ದಹನ ಚಕ್ಷುರ್ಮಧುಲಿಹಃ . ೪೫ .
ಅರಾಲೈಃ - curly
ಸ್ವಭಾವ್ಯಾತ್ - naturally
ಅಲಿ ಕಲಭ - young bees
ಸಶ್ರೀಭಿಃ - with the beauty
ಅಲಕೈಃ - by hair
ಪರೀತಂ - surrounded
ತೇ ವಕ್ತ್ರಂ - your face
ಪರಿಹಸತಿ - ridicules
ಪಂಕೇರುಹ ರುಚಿಂ - the beauty of the lotus
ದರಸ್ಮೇರೇ - slight smile
ಯಸ್ಮಿನ್ - in which (your face)
ದಶನ ರುಚಿ - the lustrous teeth
ಕಿಂಜಲ್ಕ ರುಚಿರೇ - the beautiful lotus filaments
ಗಂಧೌ - which is fragrant
ಮಾದ್ಯಂತಿ - they rejoice
ಸ್ಮರ ದಹನ - the scorcher of Cupid (Siva)
ಚಕ್ಷುಃ - the eyes
ಮಧುಲಿಹಃ - 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.
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ಲಲಾಟಂ ಲಾವಣ್ಯ ದ್ಯುತಿ ವಿಮಲಮಾಭಾತಿ ತವ ಯತ್
ದ್ವಿತೀಯಂ ತನ್ಮನ್ಯೇ ಮಕುಟಘಟಿತಂ ಚಂದ್ರಶಕಲಮ್ ,
ವಿಪರ್ಯಾಸ ನ್ಯಾಸಾದುಭಯಮಪಿ ಸಂಭೂಯ ಚ ಮಿಥಃ
ಸುಧಾಲೇಪಸ್ಯೂತಿಃ ಪರಿಣಮತಿ ರಾಕಾ ಹಿಮಕರಃ . ೪೬ .
ಲಲಾಟಂ - forehead
ಲಾವಣ್ಯ ದ್ಯುತಿ - lustrous beauty
ವಿಮಲಂ - pure
ಆಭಾತಿ - shines
ತವ - of your's
ಯತ್ - that
ದ್ವಿತೀಯಂ - the second
ತತ್ ಮನ್ಯೇ - I think, it
ಮಕುಟ ಘಟಿತಂ - enjoined to the crown
ಚಂದ್ರ ಶಕಲಂ - fragment of moon (crescent moon)
ವಿಪರ್ಯಾಸ ನ್ಯಾಸಾತ್ - on placing in reverse
ಉಭಯಂ - the two
ಅಪಿ - and
ಸಂಭೂಯ ಚ ಮಿಥಃ - and combined mutually
ಸುಧಾ ಲೇಪ ಸ್ಯೂತಿಃ - with the seam plastered by nectar
ಪರಿಣಮತಿ - transforms
ರಾಕಾ ಹಿಮಕರಃ - 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.
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ಭ್ರುವೌ ಭುಗ್ನೇ ಕಿಂಚಿದ್ ಭುವನ ಭಯ ಭಂಗ ವ್ಯಸನಿನಿ
ತ್ವದೀಯೇ ನೇತ್ರಾಭ್ಯಾಂ ಮಧುಕರ ರುಚಿಭ್ಯಾಂ ಧೃತಗುಣಮ್ ,
ಧನುರ್ಮನ್ಯೇ ಸವ್ಯೇತರಕರ ಗೃಹೀತಂ ರತಿಪತೇಃ
ಪ್ರಕೋಷ್ಠೇ ಮುಷ್ಟೌ ಚ ಸ್ಥಗಯತಿ ನಿಗೂಢಾಂತರಮುಮೇ . ೪೭ .
ಭ್ರುವೌ - eyebrows
ಭುಗ್ನೇ ಕಿಂಚಿತ್ - slightly curved
ಭುವನ ಭಯ ಭಂಗ ವ್ಯಸನಿನಿ - Oh one devoted to defeating fear of the world! (Sakti)
ತ್ವದೀಯೇ - your
ನೇತ್ರಾಭ್ಯಾಂ - with (your) eyes
ಮಧುಕರ ರುಚಿಭ್ಯಾಂ - beautiful as bees
ಧೃತ ಗುಣಂ ಧನುಃ - the bow with (bow) string fixed
ಮನ್ಯೇ - I think
ಸವ್ಯೇತರಕರ ಗೃಹೀತಂ - grasped by the left hand
ರತಿ ಪತೇಃ - of the husband of Rati (Cupid)
ಪ್ರಕೋಷ್ಠೇ ಮುಷ್ಟೌ ಚ - the elbows and fist
ಸ್ಥಗಯತಿ - conceals
ನಿಗೂಢಾಂತರಂ - hidden middle
ಉಮೇ - 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.
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ಅಹಃ ಸೂತೇ ಸವ್ಯ ತವ ನಯನಮರ್ಕಾತ್ಮಕತಯಾ
ತ್ರಿಯಾಮಂ ವಾಮಂ ತೇ ಸೃಜತಿ ರಜನೀನಾಯಕತಯಾ ,
ತೃತೀಯಾ ತೇ ದೃಷ್ಟಿರ್ದರದಲಿತ ಹೇಮಾಂಬುಜ ರುಚಿಃ
ಸಮಾಧತ್ತೇ ಸಂಧ್ಯಾಂ ದಿವಸ ನಿಶಯೋರಂತರಚರೀಮ್ . ೪೮ .
ಅಹಃ - the day
ಸೂತೇ - begets
ಸವ್ಯ ತವ ನಯನಂ - your right eye
ಅರ್ಕಾತ್ಮಕತಯಾ - being of the nature of the sun
ತ್ರಿಯಾಮಂ - night
ವಾಮಂ ತೇ - your left
ಸೃಜತಿ - creates
ರಜನೀ ನಾಯಕತಯಾ - being of the nature of the moon
ತೃತೀಯಾ - third
ತೇ ದೃಷ್ಟಿಃ - your eye
ದರ ದಲಿತ - slightly blossomed
ಹೇಮಾಂಬುಜ - golden lotus
ರುಚಿಃ - lustre
ಸಮಾಧತ್ತೇ - produces well
ಸಂಧ್ಯಾಂ - twilight
ದಿವಸ ನಿಶಯೋಃ - day and night
ಅಂತರ ಚರೀಮ್ - 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.
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ವಿಶಾಲಾ ಕಲ್ಯಾಣೀ ಸ್ಫುಟರುಚಿರಯೋಧ್ಯಾ ಕುವಲಯೈಃ
ಕೃಪಾಧಾರಾಧಾರಾ ಕಿಮಪಿ ಮಧುರಾಭೋಗವತಿಕಾ ,
ಅವಂತೀ ದೃಷ್ಟಿಸ್ತೇ ಬಹುನಗರ ವಿಸ್ತಾರ ವಿಜಯಾ
ಧ್ರುವಂ ತತ್ತನ್ನಾಮ ವ್ಯವಹರಣ ಯೋಗ್ಯಾ ವಿಜಯತೇ . ೪೯ .
ವಿಶಾಲಾ - wide
ಕಲ್ಯಾಣೀ - auspicious
ಸ್ಫುಟ ರುಚಿಃ - full bloomed beauty
ಅಯೋಧ್ಯಾ - unassailable (in beauty)
ಕುವಲಯೈಃ - by blue water lilies
ಕೃಪಾ ಧಾರಾ - stream of compassion
ಆಧಾರಾ - reservoir
ಕಿಂ ಅಪಿ ಮಧುರಾ - indescribably sweet
ಆಭೋಗವತಿಕಾ - long
ಅವಂತೀ - protecting
ದೃಷ್ಟಿಃ ತೇ - your eyes
ಬಹು ನಗರ - many cities
ವಿಸ್ತಾರ ವಿಜಯಾ - surpassing the expanse
ಧ್ರುವಂ - certainly
ತತ್ ತತ್ ನಾಮ - by their respective names (the cities named Visala, Kalyani, Ayodhya, Dhara, Madhura, Bhogavati, Avanti and Vijaya)
ವ್ಯವಹರಣ ಯೋಗ್ಯಾ - deserving of usage
ವಿಜಯತೇ - 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.
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ಕವೀನಾಂ ಸಂದರ್ಭ ಸ್ತಬಕ ಮಕರಂದೈಕ ರಸಿಕಂ
ಕಟಾಕ್ಷ ವ್ಯಾಕ್ಷೇಪ ಭ್ರಮರಕಲಭೌ ಕರ್ಣಯುಗಲಮ್ ,
ಅಮುಂಚಂತೌ ದೃಷ್ಟ್ವಾ ತವ ನವರಸಾಸ್ವಾದ ತರಲೌ
ಅಸೂಯಾ ಸಂಸರ್ಗಾದಲಿಕ ನಯನಂ ಕಿಂಚಿದರುಣಮ್ . ೫೦.
ಕವೀನಾಂ - of poets
ಸಂದರ್ಭಃ - composition
ಸ್ತಬಕ - flower cluster
ಮಕರಂದ - honey (of flowers)
ಏಕ ರಸಿಕಂ - solely relishing
ಕಟಾಕ್ಷ ವ್ಯಾಕ್ಷೇಪ - distracted glance
ಭ್ರಮರ ಕಲಭೌ - young bees
ಕರ್ಣ ಯುಗಲಂ - pair of ears (listening to the composition)
ಅಮುಂಚಂತೌ - not releasing
ದೃಷ್ಟ್ವಾ - having seen
ತವ - your
ನವ ರಸ - nine (poetic) sentiments (Sringara, Raudra, Vira, Bhayanaka, Hasya, Karuna, Adbhuta, Bibhatsa and Santa)
ಆಸ್ವಾದ ತರಲೌ - wanton in the relish
ಅಸೂಯಾ - envy
ಸಂಸರ್ಗಾತ್ - by contact with
ಅಲಿಕ ನಯನಂ - the eye on the forehead
ಕಿಂಚಿತ್ ಅರುಣಮ್ - 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.
ಸೌಂದರ್ಯಲಹರಿ ೫೧ - ೬೦
ಶಿವೇ ಶೃಂಗಾರಾರ್ದ್ರಾ ತದಿತರಜನೇ ಕೃತ್ಸ್ನಪರಾ
ಸರೋಷಾ ಗಂಗಾಯಾಂ ಗಿರಿಶಚರಿತೇ ವಿಸ್ಮಯವತೀ ,
ಹರಾಹಿಭ್ಯೋ ಭೀತಾ ಸರಸಿರುಹ ಸೌಭಾಗ್ಯ ಜನನೀ
ಸಖೀಷು ಸ್ಮೇರಾ ತೇ ಮಯಿ ಜನನಿ ದೃಷ್ಟಿಃ ಸಕರುಣಾ . ೫೧ .
ಶಿವೇ - upon Siva
ಶೃಂಗಾರ ಆರ್ದ್ರಾ - melts with love (Sringara)
ತತ್ ಇತರ ಜನೇ - upon other men
ಕೃತ್ಸ್ನಪರಾ - exceedingly contemptuos (Bibhatsa)
ಸರೋಷಾ - with anger (Raudra)
ಗಂಗಾಯಾಂ - upon Ganga
ಗಿರಿಶ ಚರಿತೇ - at the story of Girisa (Siva)
ವಿಸ್ಮಯವತೀ - astonished (Adbhuta)
ಹರ ಅಹಿಭ್ಯೋ - upon the serpents of Hara (Siva)
ಭೀತಾ - frightened (Bhayanaka)
ಸರಸಿರುಹ - lotuses
ಸೌಭಾಗ್ಯ ಜನನೀ - producer of beauty (redness), (Vira)
ಸಖೀಷು - upon friends
ಸ್ಮೇರಾ - smiling
ತೇ - your
ಮಯಿ ಜನನಿ - on me Oh Mother!
ದೃಷ್ಟಿಃ - eye
ಸಕರುಣಾ - 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.
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ಗತೇ ಕರ್ಣಾಭ್ಯರ್ಣಂ ಗರುತ ಇವ ಪಕ್ಷ್ಮಾಣಿ ದಧತೀ
ಪುರಾಂ ಭೇತ್ತುಶ್ಚಿತ್ತಪ್ರಶಮ ರಸ ವಿದ್ರಾವಣ ಫಲೇ ,
ಇಮೇ ನೇತ್ರೇ ಗೋತ್ರಾಧರಪತಿ ಕುಲೋತ್ತಂಸ ಕಲಿಕೇ
ತವಾಕರ್ಣಾಕೃಷ್ಟ ಸ್ಮರಶರ ವಿಲಾಸಂ ಕಲಯತಃ . ೫೨ .
ಗತೇ - which have approached
ಕರ್ಣ ಅಭ್ಯರ್ಣಂ - the proximity of the ear
ಗರುತ ಇವ - like feathers
ಪಕ್ಷ್ಮಾಣಿ - eyelashes
ದಧತೀ - which bear
ಪುರಾಂ ಭೇತ್ತುಃ - the destroyer of the bodies (physical, causal and astral), (Siva)
ಚಿತ್ತ - the mind
ಪ್ರಶಮ ರಸ - the sentiment of quietism
ವಿದ್ರಾವಣ - the defeat
ಫಲೇ - which have as the object
ಇಮೇ ನೇತ್ರೇ - these two eyes
ಗೋತ್ರಾಧರಪತಿ - the lord of the mountains (Himavan)
ಕುಲ ಉತ್ತಂಸ ಕಲಿಕೇ - Oh bud on the family crest! (Sakti)
ತವ ಆಕರ್ಣ ಆಕೃಷ್ಟ - drawn upto your ear
ಸ್ಮರ ಶರ - the arrow of Cupid
ವಿಲಾಸಂ ಕಲಯತಃ - 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.
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ವಿಭಕ್ತ ತ್ರೈವರ್ಣ್ಯಂ ವ್ಯತಿಕರಿತ ಲೀಲಾಂಜನತಯಾ
ವಿಭಾತಿ ತ್ವನ್ನೇತ್ರ ತ್ರಿತಯಮಿದಮೀಶಾನ ದಯಿತೇ ,
ಪುನಃ ಸ್ರಷ್ಟುಂ ದೇವಾನ್ ದ್ರುಹಿಣಹರಿರುದ್ರಾನುಪರತಾನ್
ರಜಃ ಸತ್ವಂ ಬಿಭ್ರತ್ ತಮ ಇತಿ ಗುಣಾನಾಂ ತ್ರಯಮಿವ . ೫೩ .
ವಿಭಕ್ತ - seperate
ತ್ರೈವರ್ಣ್ಯಂ - three colours (red, white and blue)
ವ್ಯತಿಕರಿತ - in combination
ಲೀಲಾಂಜನತಯಾ - with beautifying collyrium
ವಿಭಾತಿ - shines
ತ್ವತ್ ನೇತ್ರ ತ್ರಿತಯಂ - your three eyes
ಇದಂ - this (these eyes)
ಈಶಾನ ದಯಿತೇ - Oh beloved of Isana (Siva)
ಪುನಃ ಸ್ರಷ್ಟುಂ - to recreate
ದೇವಾನ್ - the gods
ದ್ರುಹೀಣ ಹರಿ ರುದ್ರಾನ್ - Druhina (Brahma), Hari (Vishnu) and Rudra (arising from rajas, satva and tamas respectively)
ಉಪರತಾನ್ - who have ceased to exist (in universal dissolution)
ರಜಃ - the property of rajas (red as per poetic convention)
ಸತ್ವಂ - the property of satvam (white as per poetic convention)
ಬಿಭ್ರತ್ - bearing
ತಮ - the property of tamas (blue as per poetic convention)
ಇತಿ ಗುಣಾನಾಂ - the properties which are
ತ್ರಯಂ ಇವ - 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.
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ಪವಿತ್ರೀಕರ್ತುಂ ನಃ ಪಶುಪತಿ ಪರಾಧೀನ ಹೃದಯೇ
ದಯಾ ಮಿತ್ರೈರ್ನೇತ್ರೈರರುಣ ಧವಲ ಶ್ಯಾಮ ರುಚಿಭಿಃ ,
ನದಃ ಶೋಣೋ ಗಂಗಾ ತಪನತನಯೇತಿ ಧ್ರುವಮಮುಮ್
ತ್ರಯಾಣಾಂ ತೀರ್ಥಾನಾಮುಪನಯಸಿ ಸಂಭೇದಮನಘಮ್ . ೫೪ .
ಪವಿತ್ರೀ ಕರ್ತುಂ - in order to purify
ನಃ - us
ಪಶುಪತಿ ಪರಾಧೀನ ಹೃದಯೇ - Oh one with a heart subservient to Pasupati (Siva)!
ದಯಾ ಮಿತ್ರೈಃ ನೇತ್ರೈಃ - with eyes allied to compassion
ಅರುಣ - red
ಧವಲ - white
ಶ್ಯಾಮ ರುಚಿಭಿಃ - (and) dark blue colours
ನದಃ ಶೋಣೋ - the river Sona (red in colour)
ಗಂಗಾ - the river Ganga (white in colour)
ತಪನ ತನಯಾ ಇತಿ - the river Kalindi or Yamuna (dark in colour), which are
ಧ್ರುವಂ - it is certain
ಅಮುಂ - this
ತ್ರಯಾಣಾಂ ತೀರ್ಥಾನಾಂ - the three holy rivers
ಉಪನಯಸಿ - you bring near
ಸಂಭೇದಂ ಅನಘಮ್ - 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.
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ನಿಮೇಷೋನ್ಮೇಷಾಭ್ಯಾಂ ಪ್ರಲಯಮುದಯಂ ಯಾತಿ ಜಗತೀ
ತವೇತ್ಯಾಹುಃ ಸಂತೋ ಧರಣಿಧರ ರಾಜನ್ಯತನಯೇ ,
ತ್ವದುನ್ಮೇಷಾಜ್ಜಾತಂ ಜಗದಿದಮಶೇಷಂ ಪ್ರಲಯತಃ
ಪರಿತ್ರಾತುಂ ಶಂಕೇ ಪರಿಹೃತ ನಿಮೇಷಾಸ್ತವ ದೃಶಃ . ೫೫ .
ನಿಮೇಷ - closing of the eye lids
ಉನ್ಮೇಷಾಭ್ಯಾಂ - opening of the eye lids
ಪ್ರಲಯಂ ಉದಯಂ - annihilation (and) creation
ಯಾತಿ ಜಗತೀ - the world proceeds to
ತವ - your
ಇತಿ ಆಹುಃ ಸಂತಃ - thus say good men
ಧರಣಿಧರ ರಾಜನ್ಯ ತನಯೇ - Oh daughter of the royal mountain! (Sakti)
ತ್ವತ್ ಉನ್ಮೇಷಾತ್ ಜಾತಂ - born of the opening of your eye lids
ಜಗತ್ ಇದಂ - this world
ಅಶೇಷಂ - entire
ಪ್ರಲಯತಃ - from annihilation
ಪರಿತ್ರಾತುಂ - to protect
ಶಂಕೇ - I think
ಪರಿಹೃತ - abandoned
ನಿಮೇಷಾಃ - closing the eye lids
ತವ ದೃಶಃ - 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.
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ತವಾಪರ್ಣೇ ಕರ್ಣೇ ಜಪನಯನ ಪೈಶುನ್ಯ ಚಕಿತಾ
ನಿಲೀಯಂತೇ ತೋಯೇ ನಿಯತಮನಿಮೇಷಾಃ ಶಫರಿಕಾಃ ,
ಇಯಂ ಚ ಶ್ರೀರ್ಬದ್ಧಚ್ಛದ ಪುಟಕವಾಟಂ ಕುವಲಯಂ
ಜಹಾತಿ ಪ್ರತ್ಯೂಷೇ ನಿಶಿ ಚ ವಿಘಟಯ್ಯ ಪ್ರವಿಶತಿ . ೫೬ .
ತವ - your
ಅಪರ್ಣೇ - Oh Aparna! (Sakti)
ಕರ್ಣೇ - in the ear
ಜಪ ನಯನ - whispering eyes
ಪೈಶುನ್ಯ ಚಕಿತಾಃ -afraid of slander
ನಿಲೀಯಂತೇ - they hide
ತೋಯೇ - in the water
ನಿಯತಂ - it is certain
ಅನಿಮೇಷಾಃ - with unblinking (eyes)
ಶಫರಿಕಾಃ - glittering female fish
ಇಯಂ ಚ ಶ್ರೀಃ - and this, the goddess of beauty
ಬದ್ಧ ಛದಃ - closed petal
ಪುಟಕವಾಟಂ - fastened like a door
ಕುವಲಯಂ - blue water lily
ಜಹಾತಿ - abandons
ಪ್ರತ್ಯೂಷೇ - at dawn
ನಿಶಿ ಚ - and at night
ವಿಘಟಯ್ಯ - having opened
ಪ್ರವಿಶತಿ - 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).
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ದೃಶಾ ದ್ರಾಘೀಯಸ್ಯಾ ದರದಲಿತ ನೀಲೋತ್ಪಲ ರುಚಾ
ದವೀಯಾಂಸಂ ದೀನಂ ಸ್ನಪಯ ಕೃಪಯಾ ಮಾಮಪಿ ಶಿವೇ ,
ಅನೇನಾಯಂ ಧನ್ಯೋ ಭವತಿ ನ ಚ ತೇ ಹಾನಿರಿಯತಾ
ವನೇ ವಾ ಹರ್ಮ್ಯೇ ವಾ ಸಮಕರ ನಿಪಾತೋ ಹಿಮಕರಃ . ೫೭ .
ದೃಶಾ - by (your) look
ದ್ರಾಘೀಯಸ್ಯಾ - which is farsighted
ದರ ದಲಿತ - slightly blossomed
ನೀಲೋತ್ಪಲ ರುಚಾ - with the beauty of the blue lotus
ದವೀಯಾಂಸಂ - the far removed one
ದೀನಂ - the poor one
ಸ್ನಪಯ - you bathe (me)
ಕೃಪಯಾ - compassion
ಮಾಂ ಅಪಿ - me also
ಶಿವೇ - Oh Sivaa! (Sakti)
ಅನೇನ ಅಯಂ - by this, this one (the devotee)
ಧನ್ಯಃ ಭವತಿ - becomes blessed
ನ ಚ - and no
ತೇ - to you
ಹಾನಿಃ ಇಯತಾ - loss by this
ವನೇ ವಾ ಹರ್ಮ್ಯೇ ವಾ - on the forest as well as the palace
ಸಮಕರ ನಿಪಾತಃ - falls equally
ಹಿಮಕರಃ - 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.
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ಅರಾಲಂ ತೇ ಪಾಲೀಯುಗಲಮಗರಾಜನ್ಯ ತನಯೇ
ನ ಕೇಷಾಮಾಧತ್ತೇ ಕುಸುಮಶರ ಕೋದಂಡಕುತುಕಮ್ ,
ತಿರಶ್ಚೀನೋ ಯತ್ರ ಶ್ರವಣಪಥಮುಲ್ಲಂಘ್ಯ ವಿಲಸನ್
ಅಪಾಂಗ ವ್ಯಾಸಂಗೋ ದಿಶತಿ ಶರಸಂಧಾನ ಧಿಷಣಾಮ್ . ೫೮ .
ಅರಾಲಂ - curved
ತೇ ಪಾಲೀಯುಗಲಂ - the margins of your pair of ears
ಅಗ ರಾಜನ್ಯ ತನಯೇ - Oh daughter of the royal mountain ! (Sakti)
ನ ಕೇಷಾಂ ಆಧತ್ತೇ - in whom will it not create
ಕುಸುಮ ಶರ - one with the flower arrow (Cupid)
ಕೋದಂಡ - the bow
ಕುತುಕಂ - the vehement (belief)
ತಿರಶ್ಚೀನಃ - oblique
ಯತ್ರ - wherein
ಶ್ರವಣಪಥಂ - the reach of the ear
ಉಲ್ಲಂಘ್ಯ - having passed through
ವಿಲಸನ್ - glittering
ಅಪಾಂಗ - the corner of the eye
ವ್ಯಾಸಂಗಃ - the attention
ದಿಶತಿ - produces
ಶರ ಸಂಧಾನ - fixed arrow
ಧಿಷಣಾಂ - 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).
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ಸ್ಫುರದ್ಗಂಡಾಭೋಗ ಪ್ರತಿಫಲಿತ ತಾಟಂಕಯುಗಲಂ
ಚತುಶ್ಚಕ್ರಂ ಮನ್ಯೇ ತವ ಮುಖಮಿದಂ ಮನ್ಮಥ ರಥಮ್ ,
ಯಮಾರೂಹ್ಯ ದ್ರುಹ್ಯತ್ಯವನಿರಥಮರ್ಕೇಂದು ಚರಣಂ
ಮಹಾವೀರೋ ಮಾರಃ ಪ್ರಮಥಪತಯೇ ಸಜ್ಜಿತವತೇ . ೫೯ .
ಸ್ಫುರತ್ - shining
ಗಂಡಾಭೋಗ - cheeks
ಪ್ರತಿಫಲಿತ - reflectd
ತಾಟಂಕ ಯುಗಲಂ - pair of ear rings
ಚತುಶ್ಚಕ್ರಂ - four wheeled
ಮನ್ಯೇ - I think
ತವ ಮುಖಂ ಇದಂ - this your face
ಮನ್ಮಥ ರಥಂ - the chariot of Cupid
ಯಮ್ ಆರುಹ್ಯ - having mounted which
ದ್ರುಹ್ಯತಿ - seeks to assail
ಅವನಿ ರಥಂ - the earth as a chariot
ಅರ್ಕ ಇಂದು ಚರಣಂ - with the sun and moon for wheels
ಮಹಾವೀರಃ ಮಾರಃ - the great warrior Mara (Cupid)
ಪ್ರಮಥಪತಯೇ - the lord of the Pramathas (attendents of Siva),
ಸಜ್ಜಿತವತೇ - 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.
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ಸರಸ್ವತ್ಯಾಃ ಸೂಕ್ತಿರಮೃತಲಹರೀ ಕೌಶಲಹರೀಃ
ಪಿಬಂತ್ಯಾಃ ಶರ್ವಾಣಿ ಶ್ರವಣ ಚುಲುಕಾಭ್ಯಾಮವಿರಲಮ್ ,
ಚಮತ್ಕಾರ ಶ್ಲಾಘಾಚಲಿತ ಶಿರಸಃ ಕುಂಡಲ ಗಣೋ
ಝಣತ್ಕಾರೈಸ್ತಾರೈಃ ಪ್ರತಿವಚನಮಾಚಷ್ಟ ಇವ ತೇ . ೬೦ .
ಸರಸ್ವತ್ಯಾಃ - of Saraswati
ಸೂಕ್ತಿಃ - excellent speech
ಅಮೃತ ಲಹರೀ - the wave of nectar
ಕೌಶಲಹರೀಃ - capable of depriving the felicity
ಪಿಬಂತ್ಯಾಃ - while drinking
ಶರ್ವಾಣಿ - Oh Sarvani! (Sakti)
ಶ್ರವಣ ಚುಲುಕಾಭ್ಯಾಂ - by the cups of the ears
ಅವಿರಲಂ - continuously
ಚಮತ್ಕಾರ - poetical charm
ಶ್ಲಾಘಾ - in praise
ಚಲಿತ ಶಿರಸಃ - nodding the head
ಕುಂಡಲ ಗಣಃ - collection of ear rings
ಝಣತ್ಕಾರೈಃ ತಾರೈಃ - by loud jingling
ಪ್ರತಿವಚನಂ - reply
ಆಚಷ್ಟ ಇವ - as if endeavouring
ತೇ - 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.
ಸೌಂದರ್ಯಲಹರಿ ೬೧ - ೭೦
ಅಸೌ ನಾಸಾವಂಶಸ್ತುಹಿನ ಗಿರಿ ವಂಶ ಧ್ವಜಪಟಿ
ತ್ವದೀಯೋ ನೇದೀಯಃ ಫಲತು ಫಲಮಸ್ಮಾಕಮುಚಿತಮ್ ,
ವಹತ್ಯಂತರ್ಮುಕ್ತಾಃ ಶಿಶಿರಕರ ನಿಶ್ವಾಸ ಗಲಿತಂ
ಸಮೃದ್ಧ್ಯಾ ಯತ್ತಾಸಾಂ ಬಹಿರಪಿ ಚ ಮುಕ್ತಾಮಣಿಧರಃ . ೬೧ .
ಅಸೌ - this
ನಾಸಾವಂಶಃ - the bamboo like bridge of the nose
ತುಹಿನ ಗಿರಿ - the snowy mountain (Himavan)
ವಂಶ ಧ್ವಜ ಪಟಿ - the banner of the race! (Sakti)
ತ್ವದೀಯಃ - your
ನೇದೀಯಃ - which is imminent
ಫಲತು ಫಲಂ - let the reward fructify
ಅಸ್ಮಾಕಂ - for us
ಉಚಿತಂ - appropriate
ವಹತಿ - bears
ಅಂತಃ ಮುಕ್ತಾಃ - the pearls within (Bamboo bears pearls within by poetic convention)
ಶಿಶಿರಕರ ನಿಶ್ವಾಸಃ - the cool exhalation (out of the left nostril controlled by the moon, and hence cool)
ಗಲಿತಂ - flowing
ಸಮೃದ್ಧ್ಯಾ ಯತ್ - from the profusion of which
ತಾಸಾಂ ಬಹಿಃ ಅಪಿ ಚ - and on the outside also
ಮುಕ್ತಾ ಮಣಿ ಧರಃ - 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.
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ಪ್ರಕೃತ್ಯಾಽಽರಕ್ತಾಯಾಸ್ತವ ಸುದತಿ ದಂತಚ್ಛದರುಚೇಃ
ಪ್ರವಕ್ಷ್ಯೇ ಸಾದೃಶ್ಯಂ ಜನಯತು ಫಲಂ ವಿದ್ರುಮಲತಾ ,
ನ ಬಿಂಬಂ ತದ್ಬಿಂಬ ಪ್ರತಿಫಲನ ರಾಗಾದರುಣಿತಂ
ತುಲಾಮಧ್ಯಾರೋಢುಂ ಕಥಮಿವ ವಿಲಜ್ಜೇತ ಕಲಯಾ . ೬೨ .
ಪ್ರಕೃತ್ಯಾ - naturally
ಆರಕ್ತಾಯಾಃ - which is red
ತವ - your
ಸುದತಿ - Oh one with beautiful teeth! (Sakti)
ದಂತ ಛದ ರುಚೇಃ - to the beauty of the lips
ಪ್ರವಕ್ಷ್ಯೇ - I speak
ಸಾದೃಶ್ಯಂ - of that which is similar
ಜನಯತು ಫಲಂ - let it bear fruit
ವಿದ್ರುಮ ಲತಾ - the coral creeper
ನ - not
ಬಿಂಬಂ - the Bimba fruit (which is red is commonly used by poets for comparing with a woman's lips)
ತತ್ ಬಿಂಬ - that image (the red lips)
ಪ್ರತಿ ಫಲನ ರಾಗಾತ್ - out of desire to reflect
ಅರುಣಿತಂ - is red
ತುಲಾಂ - the balance
ಅಧ್ಯಾರೋಢುಂ - to ascend
ಕಥಂ ಇವ - how will it (not be)
ವಿಲಜ್ಜೇತ - bashful
ಕಲಯಾ - 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.
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ಸ್ಮಿತಜ್ಯೋತ್ಸ್ನಾ ಜಾಲಂ ತವ ವದನ ಚಂದ್ರಸ್ಯ ಪಿಬತಾಂ
ಚಕೋರಾಣಾಮಾಸೀದತಿ ರಸತಯಾ ಚಂಚು ಜಡಿಮಾ ,
ಅತಸ್ತೇ ಶೀತಾಂಶೋರಮೃತ ಲಹರೀಮಾಮ್ಲ ರುಚಯಃ
ಪಿಬಂತಿ ಸ್ವಚ್ಛಂದಂ ನಿಶಿ ನಿಶಿ ಭೃಶಂ ಕಾಂಜಿಕಧಿಯಾ . ೬೩ .
ಸ್ಮಿತ - smile
ಜ್ಯೋತ್ಸ್ನಾ ಜಾಲಂ - mass of moon light
ತವ ವದನ ಚಂದ್ರಸ್ಯ - of the moon of your face
ಪಿಬತಾಂ -drinking
ಚಕೋರಾಣಾಂ - for the Cakora birds (the Greek partridge by poetic convention feeds on moon beams)
ಆಸೀತ್ - became
ಅತಿ ರಸತಯಾ - from excessive (sweet) taste
ಚಂಚು ಜಡಿಮಾ - dull in the beak
ಅತಃ ತೇ - therefore they
ಶೀತಾಂಶೋಃ - of the moon
ಅಮೃತ ಲಹರೀಂ - the wave of nectar
ಆಮ್ಲ ರುಚಯಃ - desiring sour taste
ಪಿಬಂತಿ - they drink
ಸ್ವಚ್ಛಂದಂ - of their own free will
ನಿಶಿ ನಿಶಿ - every night
ಭೃಶಂ - excessively
ಕಾಂಜಿಕ ಧಿಯಾ - 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.
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ಅವಿಶ್ರಾಂತಂ ಪತ್ಯುರ್ಗುಣಗಣ ಕಥಾಮ್ರೇಡನಜಪಾ
ಜಪಾಪುಷ್ಪಚ್ಛಾಯಾ ತವ ಜನನಿ ಜಿಹ್ವಾ ಜಯತಿ ಸಾ ,
ಯದಗ್ರಾಸೀನಾಯಾಃ ಸ್ಫಟಿಕ ದೃಷದಚ್ಛಚ್ಛವಿಮಯೀ
ಸರಸ್ವತ್ಯಾ ಮೂರ್ತಿಃ ಪರಿಣಮತಿ ಮಾಣಿಕ್ಯ ವಪುಷಾ . ೬೪ .
ಅವಿಶ್ರಾಂತಂ - unceasingly
ಪತ್ಯುಃ - of the husband (Siva)
ಗುಣ ಗಣ ಕಥಾ - stories enumerating the virtues
ಆಮ್ರೇಡನ ಜಪಾ - by repeated prayer
ಜಪಾ ಪುಷ್ಪ ಛಾಯಾ - the colour of the hibiscus flower (red)
ತವ ಜನನಿ - your Oh Mother! (Sakti)
ಜಿಹ್ವಾ - tongue
ಜಯತಿ ಸಾ - that (tongue) is victorious
ಯತ್ - of which
ಅಗ್ರ ಆಸೀನಾಯಾಃ - seated on the tip
ಸ್ಫಟಿಕದೃಷದ್ - crystal stone
ಅಚ್ಛ ಛವಿಮಯೀ - clearly brilliant
ಸರಸ್ವತ್ಯಾಃ - of Saraswati
ಮೂರ್ತಿಃ - form
ಪರಿಣಮತಿ - is transformed
ಮಾಣಿಕ್ಯ - ruby
ವಪುಷಾ - 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.
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ರಣೇ ಜಿತ್ವಾ ದೈತ್ಯಾನಪಹೃತ ಶಿರಸ್ತ್ರೈಃ ಕವಚಿಭಿಃ
ನಿವೃತ್ತೈಶ್ಚಂಡಾಂಶ ತ್ರಿಪುರಹರ ನಿರ್ಮಾಲ್ಯ ವಿಮುಖೈಃ ,
ವಿಶಾಖೇಂದ್ರೋಪೇಂದ್ರೈಃ ಶಶಿವಿಶದ ಕರ್ಪೂರಶಕಲಾ
ವಿಲೀಯಂತೇ ಮಾತಸ್ತವ ವದನ ತಾಂಬೂಲ ಕಬಲಾಃ . ೬೫ .
ರಣೇ - in battle
ಜಿತ್ವಾ - having won
ದೈತ್ಯಾನ್ - the Daityas (the demons)
ಅಪಹೃತ - who have removed
ಶಿರಸ್ತ್ರೈಃ - with helmets
ಕವಚಿಭಿಃ - with armours
ನಿವೃತ್ತೈಃ - who have returned
ಚಂಡಾಂಶ - the share of Chanda (a demi god attendent of Siva)
ತ್ರಿಪುರಹರ ನಿರ್ಮಾಲ್ಯ - the remnants of offerings to the Destroyer of the three bodies (physical, causal and astral), (Siva)
ವಿಮುಖೈಃ - who are averse to
ವಿಶಾಖ - Kartikeya (son of Siva and Sakti, and the commander of the gods in battle)
ಇಂದ್ರ - Indra (the lord of the gods)
ಉಪೇಂದ್ರೈಃ - by Vishnu (the elder brother of Indra)
ಶಶಿ ವಿಶದ - white as the moon
ಕರ್ಪೂರ ಶಕಲಾ - fragments of camphor
ವಿಲೀಯಂತೇ - they are dissolved (by chewing)
ಮಾತಃ - Oh Mother! (Sakti)
ತವ ವದನ - your mouth
ತಾಂಬೂಲ - the betel leaf and areca nut (chewed after a meal)
ಕಬಲಾಃ - 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).
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ವಿಪಂಚ್ಯಾ ಗಾಯಂತೀ ವಿವಿಧಮಪದಾನಂ ಪಶುಪತೇ
ಸ್ತ್ವಯಾರಬ್ಧೇ ವಕ್ತುಂ ಚಲಿತಶಿರಸಾ ಸಾಧುವಚನೇ ,
ತದೀಯೈರ್ಮಾಧುರ್ಯೈರಪಲಪಿತ ತಂತ್ರೀಕಲರವಾಂ
ನಿಜಾಂ ವೀಣಾಂ ವಾಣೀ ನಿಚುಲಯತಿ ಚೋಲೇನ ನಿಭೃತಮ್ . ೬೬ .
ವಿಪಂಚ್ಯಾ - with the lute
ಗಾಯಂತೀ - singing
ವಿವಿಧ - varied
ಅಪದಾನಂ - noble work
ಪಶುಪತೇಃ - of Pasupati (Siva)
ತ್ವಯಾ ಆರಬ್ಧೇ - when you began
ವಕ್ತುಂ - to speak
ಚಲಿತ ಶಿರಸಾ - with the nodding of the head (in appreciation)
ಸಾಧು ವಚನೇ - words of approbation
ತದೀಯೈಃ - by their
ಮಾಧುರ್ಯೈಃ - sweetness (of the words)
ಅಪಲಪಿತ - detracted
ತಂತ್ರೀ ಕಲ ರವಾಂ - the low sweet tones of the strings (of the lute)
ನಿಜಾಂ ವೀಣಾಂ - own lute
ವಾಣೀ - Saraswati (the goddess of speech, learning, music etc)
ನಿಚುಲಯತಿ - covers
ಚೋಲೇನ - by the wrapper
ನಿಭೃತಮ್ - 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.
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ಕರಾಗ್ರೇಣ ಸ್ಪೃಷ್ಟಂ ತುಹಿನಗಿರಿಣಾ ವತ್ಸಲತಯಾ
ಗಿರಿಶೇನೋದಸ್ತಂ ಮುಹುರಧರಪಾನಾಕುಲತಯಾ ,
ಕರಗ್ರಾಹ್ಯಂ ಶಂಭೋರ್ಮುಖಮುಕುರವೃಂತಂ ಗಿರಿಸುತೇ
ಕಥಂಕಾರಂ ಬ್ರೂಮಸ್ತವ ಚುಬುಕಮೌಪಮ್ಯ ರಹಿತಮ್ . ೬೭ .
ಕರಾಗ್ರೇಣ - by the tips of the hand
ಸ್ಪೃಷ್ಟಂ - touched
ತುಹಿನ ಗಿರಿಣಾ - by the snowy mountain (Himavan, the father)
ವತ್ಸಲತಯಾ - with paternal affection
ಗಿರಿಶೇನ - by Girisa (Siva)
ಉದಸ್ತಂ - raised
ಮುಹುಃ - repeatedly
ಅಧರ ಪಾನ ಆಕುಲತಯಾ - intent on kissing
ಕರ ಗ್ರಾಹ್ಯಂ - worthy of being held by the hand
ಶಂಭೋಃ - of Sambhu (Siva)
ಮುಖ ಮುಕುರ ವೃಂತಂ - the handle for the mirror of the face
ಗಿರಿ ಸುತೇ - Oh daughter of the mountain! (Sakti)
ಕಥಂಕಾರಂ ಬ್ರೂಮಃ - in what manner will we speak
ತವ - of your
ಚುಬುಕಂ - chin
ಔಪಮ್ಯ ರಹಿತಮ್ - 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?
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ಭುಜಾಶ್ಲೇಷಾನ್ನಿತ್ಯಂ ಪುರದಮಯಿತುಃ ಕಂಟಕವತೀ
ತವ ಗ್ರೀವಾ ಧತ್ತೇ ಮುಖಕಮಲನಾಲ ಶ್ರಿಯಮಿಯಮ್ ,
ಸ್ವತಃ ಶ್ವೇತಾ ಕಾಲಾಗರು ಬಹುಲ ಜಂಬಾಲಮಲಿನಾ
ಮೃಣಾಲೀಲಾಲಿತ್ಯಂ ವಹತಿ ಯದಧೋ ಹಾರಲತಿಕಾ .೬೮ .
ಭುಜ ಆಶ್ಲೇಷಾತ್ - from the embrace of the arms
ನಿತ್ಯಂ - always
ಪುರದಮಯಿತುಃ - of the subduer of the (three) bodies (Siva)
ಕಂಟಕವತೀ - with horripilation
ತವ ಗ್ರೀವಾ - your throat
ಧತ್ತೇ - bears
ಮುಖ ಕಮಲ - the lotus of the face
ನಾಲ ಶ್ರಿಯಮ್ - the beauty of the stalk
ಇಯಂ - this
ಸ್ವತಃ - innately
ಶ್ವೇತಾ - white
ಕಾಲ ಅಗರು - black sandal
ಬಹುಲ - copious
ಜಂಬಾಲ ಮಲಿನಾ - mud soiled
ಮೃಣಾಲೀ - root of the lotus
ಲಾಲಿತ್ಯಂ - loveliness
ವಹತಿ - bears
ಯತ್ ಅಧಃ - below which
ಹಾರ ಲತಿಕಾ - 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.
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ಗಲೇ ರೇಖಾಸ್ತಿಸ್ರೋ ಗತಿ ಗಮಕ ಗೀತೈಕ ನಿಪುಣೇ
ವಿವಾಹ ವ್ಯಾನದ್ಧ ಪ್ರಗುಣಗುಣ ಸಂಖ್ಯಾ ಪ್ರತಿಭುವಃ ,
ವಿರಾಜಂತೇ ನಾನಾವಿಧ ಮಧುರ ರಾಗಾಕರ ಭುವಾಂ
ತ್ರಯಾಣಾಂ ಗ್ರಾಮಾಣಾಂ ಸ್ಥಿತಿ ನಿಯಮ ಸೀಮಾನ ಇವ ತೇ . ೬೯ .
ಗಲೇ - in the neck
ರೇಖಾಃ ತಿಸ್ರಃ - three lines
ಗತಿ - musical modes
ಗಮಕ - musical modulations
ಗೀತ - songs
ಏಕ ನಿಪುಣೇ - Oh sole expert!
ವಿವಾಹ ವ್ಯಾನದ್ಧ - tied well at the wedding
ಪ್ರಗುಣ ಗುಣ ಸಂಖ್ಯಾ - the number of the many stranded thread
ಪ್ರತಿಭುವಃ - a reminder
ವಿರಾಜಂತೇ - they shine
ನಾನಾ ವಿಧ - many varieties
ಮಧುರ ರಾಗ - sweet musical modes
ಆಕಾರ - the forms of
ಭುವಾಂ - produced from
ತ್ರಯಾಣಾಂ - the three
ಗ್ರಾಮಾಣಾಂ - scales of music
ಸ್ಥಿತಿ - fixity
ನಿಯಮ - restricting
ಸೀಮಾನ - boundary
ಇವ - like
ತೇ - 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.
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ಮೃಣಾಲೀ ಮೃದ್ವೀನಾಂ ತವ ಭುಜಲತಾನಾಂ ಚತಸೃಣಾಂ
ಚತುರ್ಭಿಃ ಸೌಂದರ್ಯಂ ಸರಸಿಜಭವಃ ಸ್ತೌತಿ ವದನೈಃ ,
ನಖೇಭ್ಯಃ ಸಂತ್ರಸ್ಯನ್ ಪ್ರಥಮ ಮಥನಾದಂಧಕರಿಪೋಃ
ಚತುರ್ಣಾಂ ಶೀರ್ಷಾಣಾಂ ಸಮಮಭಯ ಹಸ್ತಾರ್ಪಣ ಧಿಯಾ . ೭೦ .
ಮೃಣಾಲೀ - lotus stalk
ಮೃದ್ವೀನಾಂ - soft as
ತವ ಭುಜ ಲತಾನಾಂ - your creeper like hands
ಚತಸೃಣಾಂ - four (hands)
ಚತುರ್ಭಿಃ - with the four (mouths)
ಸೌಂದರ್ಯಂ - beauty
ಸರಸಿಜ ಭವಃ - the lotus born (Brahma)
ಸ್ತೌತಿ - praises
ವದನೈಃ - with (his) mouths (in the four remaining heads out of the original five)
ನಖೇಭ್ಯಃ - of the nails
ಸಂತ್ರಸ್ಯನ್ - being afraid
ಪ್ರಥಮ ಮಥನಾತ್ - from the destruction of the first (head)
ಅಂಧಕ ರಿಪೋಃ - of the enemy of (the demon) Andhaka, (Siva)
ಚತುರ್ಣಾಂ - the four (heads)
ಶೀರ್ಷಾಣಾಂ - (remaining) heads
ಸಮಂ - simultaneous
ಅಭಯ ಹಸ್ತ - the hand offering refuge from fear
ಅರ್ಪಣ ಧಿಯಾ - 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.
ಸೌಂದರ್ಯಲಹರಿ ೭೧ - ೮೦
ನಖಾನಾಮುದ್ಯೋತೈರ್ನವನಲಿನ ರಾಗಂ ವಿಹಸತಾಂ
ಕರಾಣಾಂ ತೇ ಕಾಂತಿಂ ಕಥಯ ಕಥಯಾಮಃ ಕಥಮುಮೇ ,
ಕಯಾಚಿದ್ವಾ ಸಾಮ್ಯಂ ಭಜತು ಕಲಯಾ ಹಂತ ಕಮಲಂ
ಯದಿ ಕ್ರೀಡಲ್ಲಕ್ಷ್ಮೀ ಚರಣ ತಲಲಾಕ್ಷಾರಸ ಚಣಮ್ . ೭೧ .
ನಖಾನಾಂ - of the nails
ಉದ್ಯೋತೈಃ - which shine with
ನವ ನಲಿನ ರಾಗಂ - the redness of the new lotus
ವಿಹಸತಾಂ - which detract
ಕರಾಣಾಂ ತೇ your hands
ಕಾಂತಿಂ - beauty
ಕಥಯ - you tell
ಕಥಯಾಮಃ ಕಥಂ - how will we speak
ಉಮೇ - Oh Uma! (Sakti)
ಕಯಾಚಿತ್ ವಾ - somehow
ಸಾಮ್ಯಂ ಭಜತು - let it obtain similarity
ಕಲಯಾ - a little
ಹಂತ - alas
ಕಮಲಂ - the lotus
ಯದಿ - if
ಕ್ರೀಡಲ್ಲಕ್ಷ್ಮೀ - Lakshmi (the godess of wealth who resides in the lotus) who plays
ಚರಣ ತಲ - the sole of the foot
ಲಾಕ್ಷಾ ರಸ ಚಣಮ್ - acquires the (decorative) red dye
Oh Uma! you tell (us), how will we speak of the beauty of your hands, which detract (your) nails which shine with the redness of the new lotus? Alas, let the lotus some how obtain a little similarity (for becoming an object of comparison). (This will be possible only) if it acquires the red dye from the sole of the foot of Lakshmi who plays (on it).
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ಸಮಂ ದೇವಿ ಸ್ಕಂದ ದ್ವಿಪವದನ ಪೀತಂ ಸ್ತನಯುಗಂ
ತದೇವಂ ನಃ ಖೇದಂ ಹರತು ಸತತಂ ಪ್ರಸ್ನುತಮುಖಮ್ ,
ಯದಾಲೋಕ್ಯಾಶಂಕಾಕುಲಿತ ಹೃದಯೋ ಹಾಸಜನಕಃ
ಸ್ವ ಕುಂಭೌ ಹೇರಂಬಃ ಪರಿಮೃಶತಿ ಹಸ್ತೇನ ಝಟಿತಿ . ೭೨ .
ಸಮಂ - simulataneously
ದೇವಿ - Oh Devi! (Sakti)
ಸ್ಕಂದ - Skanda (Kartikeya, the son of Siva and Sakti)
ದ್ವಿಪವದನ - the elephant faced one ( Ganesa who is treated as a son by Siva and Sakti)
ಪೀತಂ - drink
* missing text *
ಸ್ವ ಕುಂಭೌ - his own frontal globes (on the forehead of the elephant)
ಹೇರಂಬಃ - Ganesa
ಪರಿಮೃಶತಿ - touches
ಹಸ್ತೇನ - by the hand
ಝಟಿತಿ - quickly
Oh Devi! let this your pair of breasts, pouring forth from the tip, (milk) drunk simultaneously by Skanda and Ganesa remove our pain always. Having seen which (the bosom), Heramba with a heart confounded by doubt, quickly touches by the hand his own frontal globes (on his elephant face) (and) causes laughter (in the divine couple).
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ಅಮೂ ತೇ ವಕ್ಷೋಜಾವಮೃತರಸ ಮಾಣಿಕ್ಯ ಕುತುಪೌ
ನ ಸಂದೇಹಸ್ಪಂದೋ ನಗಪತಿ ಪತಾಕೇ ಮನಸಿ ,
ಪಿಬಂತೌ ತೌ ಯಸ್ಮಾದವಿದಿತ ವಧೂಸಂಗ ರಸಿಕೌ
ಕುಮಾರಾವದ್ಯಾಪಿ ದ್ವಿರದವದನ ಕ್ರೌಂಚದಲನೌ . ೭೩ .
ಅಮೂ ತೇ - these your
ವಕ್ಷೋಜೌ - breasts
ಅಮೃತ ರಸ - the essence of ambrosia
ಮಾಣಿಕ್ಯ ಕುತುಪೌ - two ruby containers
ನ ಸಂದೇಹ ಸ್ಪಂದಃ - not a quiver of doubt
ನಗ ಪತಿ ಪತಾಕೇ - Oh banner of the Lord of mountains (Himavaan)! (Sakti)
ಮನಸಿ ನಃ - in our minds
ಪಿಬಂತೌ ತೌ - those two who drink
ಯಸ್ಮಾತ್ - from it
ಅವಿದಿತ - are unknowing
ವಧೂ ಸಂಗ ರಸಿಕೌ - the pleasure of union with spouse
ಕುಮಾರೌ - young boys
ಅದ್ಯ ಅಪಿ - even today
ದ್ವಿರದ ವದನ - one with an elephant face (Ganesa)
ಕ್ರೌಂಚ ದಲನೌ - the breaker of the Krauncha mountain (Kartikeya)
Oh banner of the lord of mountains! These your breasts are the ruby containers of the essence of ambrosia. There is not a quiver of doubt in our minds (in this matter). Those two who drink from it, (namely), Ganesa and Kartikeya are young boys even today, unknowing of the pleasure of union with the spouse.
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ವಹತ್ಯಂಬ ಸ್ತಂಬೇರಮದನುಜ ಕುಂಭಪ್ರಕೃತಿಭಿಃ
ಸಮಾರಬ್ಧಾಂ ಮುಕ್ತಾಮಣಿಭಿರಮಲಾಂ ಹಾರಲತಿಕಾಮ್ ,
ಕುಚಾಭೋಗೋ ಬಿಂಬಾಧರರುಚಿಭಿರಂತಃ ಶಬಲಿತಾಂ
ಪ್ರತಾಪವ್ಯಾಮಿಶ್ರಾಂ ಪುರದಮಯಿತುಃ ಕೀರ್ತಿಮಿವ ತೇ . ೭೪ .
ವಹತಿ - bears
ಅಂಬ - Oh Mother!
ಸ್ತಂಬೇರಮ ದನುಜ - the elephant demon (Gajasura, vanquished by Siva)
ಕುಂಭ ಪ್ರಕೃತಿಭಿಃ - sourced from the frontal globes (on the face of Gajasura)
ಸಮಾರಬ್ಧಾಂ - commenced (made) with
ಮುಕ್ತಾಮಣಿಭಿಃ - with pearls (from elephants are whitish grey in colour by poetic convention)
ಅಮಲಾಂ - spotless
ಹಾರ ಲತಿಕಾಮ್ - the necklace of pearls
ಕುಚ ಆಭೋಗಃ - the expanse of the bossom
ಬಿಂಬ ಅಧರ ರುಚಿಭಿಃ - by the colour of the Bimba (a red fruit) like lips
ಅಂತಃ ಶಬಲಿತಾಂ - variegated internally
ಪ್ರತಾಪ - valour (the colour red by poetic convention)
ವ್ಯಾಮಿಶ್ರಾಂ - mingled with
ರದಮಯಿತುಃ - of the subduer of the (three) cities (of the demons) or bodies (of man), (Siva)
ಕೀರ್ತಿಂ ಇವ - like the fame (the colour white by poetic convention)
ತೇ - your
Oh Mother! the expanse of your bosom bears the spotless necklace of pearls, made with the pearls sourced from the frontal globes of Gajasura (and whitish grey in colour). Variegated internally by the colour of (your) Bimba like (red) lips, it is like the fame (white) mingled with the valour (red) of Siva.
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ತವ ಸ್ತನ್ಯಂ ಮನ್ಯೇ ಧರಣಿಧರಕನ್ಯೇ ಹೃದಯತಃ
ಪಯಃ ಪಾರಾವಾರಃ ಪರಿವಹತಿ ಸಾರಸ್ವತಮಿವ ,
ದಯಾವತ್ಯಾ ದತ್ತಂ ದ್ರವಿಡಶಿಶುರಾಸ್ವಾದ್ಯ ತವ ಯತ್
ಕವೀನಾಂ ಪ್ರೌಢಾನಾಮಜನಿ ಕಮನೀಯಃ ಕವಯಿತಾ . ೭೫ .
ತವ ಸ್ತನ್ಯಂ - your breast milk
ಮನ್ಯೇ - I think
ಧರಣಿಧರ ಕನ್ಯೇ - Oh daughter of the mountain (Himavaan)! (Sakti)
ಹೃದಯತಃ - from the heart
ಪಯಃ ಪಾರಾವಾರಃ - the ocean of milk
ಪರಿವಹತಿ - flows
ಸಾರಸ್ವತಂ ಇವ - as the nature of Saraswati (the godess of learning)
ದಯಾವತ್ಯಾ - by one pocessed of compassion (for the hungry child)
ದತ್ತಂ - was given
ದ್ರವಿಡ ಶಿಶು - the Dravidian child
ಆಸ್ವಾದ್ಯ - having tasted
ತವ - your
ಯತ್ - which
ಕವೀನಾಂ - among poets
ಪ್ರೌಢಾನಾಂ - among mighty
ಅಜನಿ - became
ಕಮನೀಯಃ - charming
ಕವಯಿತಾ - composer
Oh daughter of the mountain!, I think your breast milk is the ocean of milk which flows from the heart as the nature of Saraswati. Having tasted your (milk) which was given by (you) possessed of compassion, the Dravidian child became a charming composer amongst mighty poets.
Note : The identity of the Dravidian child is controversial. Reputed to be Sri Sankara, or a Siddha who had composed the Anandalahari, or the Saint Tirugnanasambandhar.
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ಹರಕ್ರೋಧ ಜ್ವಾಲಾವಲಿಭಿರವಲೀಢೇನ ವಪುಷಾ
ಗಭೀರೇ ತೇ ನಾಭೀಸರಸಿ ಕೃತಸಂಗೋ ಮನಸಿಜಃ ,
ಸಮುತ್ತಸ್ಥೌ ತಸ್ಮಾದಚಲ ತನಯೇ ಧೂಮಲತಿಕಾ
ಜನಸ್ತಾಂ ಜಾನೀತೇ ತವ ಜನನಿ ರೋಮಾವಲಿರಿತಿ . ೭೬ .
ಹರ ಕ್ರೋಧ - the fury of Hara (Siva)
ಜ್ವಾಲಾವಲಿಭಿಃ - by the series of flames
ಅವಲೀಢೇನ - devoured by
ವಪುಷಾ - with a body
ಗಭೀರೇ - in the deep
ತೇ - your
ನಾಭೀ ಸರಸಿ - in the pool of the navel
ಕೃತ ಸಂಗಃ - became immersed
ಮನಸಿಜಃ - Cupid
ಸಮುತ್ತಸ್ಥೌ - arose
ತಸ್ಮಾತ್ - from it
ಅಚಲ ತನಯೇ - Oh daughter of the mountain (Himavaan)! (Sakti)
ಧೂಮ ಲತಿಕಾ - tendril of smoke
ಜನಃ - people
ತಾಂ - it
ಜಾನೀತೇ - think
ತವ ಜನನಿ - your Oh Mother!
ರೋಮ ಆವಲಿಃ ಇತಿ - as the line of hair (above the navel found in high class women as per poetic convention)
Oh daughter of the mountain! with a body devoured by the series of flames of the fury of Hara, Cupid became immersed in the deep pool of your navel. A tendril of smoke arose from it. Oh Mother! people think of it as your line of hair (above the navel).
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ಯದೇತತ್ಕಾಲಿಂದೀ ತನುತರತರಂಗಾಕೃತಿ ಶಿವೇ
ಕೃಶೇ ಮಧ್ಯೇ ಕಿಂಚಿಜ್ಜನನಿ ತವ ಯದ್ಭಾತಿ ಸುಧಿಯಾಮ್ ,
ವಿಮರ್ದಾದನ್ಯೋನ್ಯಂ ಕುಚಕಲಶಯೋರಂತರಗತಂ
ತನೂ ಭೂತಂ ವ್ಯೋಮ ಪ್ರವಿಶದಿವ ನಾಭಿಂ ಕುಹರಿಣೀಮ್ . ೭೭ .
ಯತ್ ಏತತ್ - this which
ಕಾಲಿಂದೀ - the river Kalindi (Yamuna, with dark blue water as per poetic convention)
ತನುತರ ತರಂಗ - very small wave
ಆಕೃತಿ - shaped
ಶಿವೇ - Oh Sivaa! (Sakti)
ಕೃಶೇ ಮಧ್ಯೇ - in your lean waist
ಕಿಂಚಿತ್ - the something (the line of hair above the navel)
ಜನನಿ ತವ Oh Mother!, your
ಯತ್ ಭಾತಿ - which manifests
ಧಿಯಾಮ್ - to wise men
ವಿಮರ್ದಾತ್ - from the friction
ಅನ್ಯೋನ್ಯಂ - mutual
ಕುಚ ಕಲಶಯೋಃ - of the pitcher like (shapely) breasts
ಅಂತರ ಗತಂ - which is inbetween (the line of hair)
ತನೂ ಭೂತಂ - has become slim
ವ್ಯೋಮ - the sky (dark blue in colour)
ಪ್ರವಿಶತ್ ಇವ - as if entering
ನಾಭಿಂ - the navel
ಕುಹರಿಣೀಮ್ - the cave
Oh Sivaa! Oh Mother! this something which is shaped like a very small wave of the river Kalindi, in your lean waist, which manifests (itself only) to wise men, is like the sky, which is in between the pitcher like breasts, (and) has become slim from (their) mutual friction, (and) which is entering the cave of the navel.
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ಸ್ಥಿರೋ ಗಂಗಾವರ್ತಃ ಸ್ತನ ಮುಕುಲರೋಮಾವಲಿಲತಾ
ಕಲಾವಾಲಂ ಕುಂಡಂ ಕುಸುಮಶರತೇಜೋಹುತಭುಜಃ ,
ರತೇರ್ಲೀಲಾಗಾರಂ ಕಿಮಪಿ ತವ ನಾಭಿರ್ಗಿರಿಸುತೇ
ಬಿಲದ್ವಾರಂ ಸಿದ್ಧೇರ್ಗಿರಿಶ ನಯನಾನಾಂ ವಿಜಯತೇ . ೭೮ .
ಸ್ಥಿರಃ - steady
ಗಂಗಾ ಆವರ್ತಃ - whirlpool of the river Ganga (Ganges)
ಸ್ತನ ಮುಕುಲ - the breasts for (flower) buds
ರೋಮ ಆವಲಿ ಲತಾ - the creeper like line of hair (above the navel)
ಕಲಾ ಆವಾಲಂ - basin (for water) for the part (of the creeper)
ಕುಂಡಂ - hollow (for the sacrificial fire)
ಕುಸುಮಶರ ತೇಜಃ - the lustre of one with the flower arrow (Cupid)
ತ ಭುಜಃ - (one whose arms receive oblations), fire
ರತೇಃ - of Rati
ಲೀಲಾಗಾರಂ - pleasure house
ಕಿಂ ಅಪಿ - indescribable
ತವ ನಾಭಿಃ - your navel
ಗಿರಿ ಸುತೇ - Oh daughter of the mountain (Himavaan)!, (Sakti)
ಬಿಲದ್ವಾರಂ - the opening of the cave
ಸಿದ್ಧೇಃ - of (sacrificial) fufilment
ಗಿರಿಶ - of Girisa (Siva)
ನಯನಾನಾಂ - to the eyes
ವಿಜಯತೇ - let it be victorious
Oh daughter of the mountain! let your navel which is a steady whirlpool of the river Ganga, which is a basin for the part of the creeper like line of hair with the breasts for (flower) buds, which is the hollow for the (sacrificial) fire of the lustre of Cupid, which is the pleasure house of Rati, which is like the opening of the cave of (sacrificial) fulfilment to the eyes of Girisa, (and) which is indescribable, be victorious.
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ನಿಸರ್ಗ ಕ್ಷೀಣಸ್ಯ ಸ್ತನತಟಭರೇಣ ಕ್ಲಮಜುಷೋ
ನಮನ್ಮೂರ್ತೇರ್ನಾರೀ ತಿಲಕ ಶನಕೈಸ್ತ್ರುಟ್ಯತ ಇವ ,
ಚಿರಂ ತೇ ಮಧ್ಯಸ್ಯ ತ್ರುಟಿತ ತಟಿನೀ ತೀರ ತರುಣಾ
ಸಮಾವಸ್ಥಾ ಸ್ಥೇಮ್ನೋ ಭವತು ಕುಶಲಂ ಶೈಲತನಯೇ . ೭೯ .
ನಿಸರ್ಗ - naturally
ಕ್ಷೀಣಸ್ಯ - slim
ಸ್ತನ ತಟ - the bosom
ಭರೇಣ - by the weight
ಕ್ಲಮ ಜುಷಃ - suffering fatigue
ನಮನ್ ಮೂರ್ತೇಃ - curved in shape
ನಾರೀ ತಿಲಕ - Oh best of women!(Sakti)
ಶನಕೈಃ - slowly
ತ್ರುಟ್ಯತ ಇವ - as if breaking
ಚಿರಂ - for a long time
ತೇ ಮಧ್ಯಸ್ಯ - your waist
ತ್ರುಟಿತ ತಟಿನೀ ತೀರ - breached river bank
ತರುಣಾ - with the tree
ಸಮ ಅವಸ್ಥಾ - similar to the state
ಸ್ಥೇಮ್ನಃ - with the stability
ಭವತು ಕುಶಲಂ - let it be happy
ಶೈಲ ತನಯೇ - Oh daughter of the mountain (Himavaan)! (Sakti)
Oh best of women! Oh daughter of the mountain! let your naturally slim waist, suffering fatigue by the weight of the bosom, curved in shape, (and) is as if breaking, with the stability similar to the state of a tree in the breached river bank, be happy for a long time.
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ಕುಚೌ ಸದ್ಯಃ ಸ್ವಿದ್ಯತ್ತಟಘಟಿತ ಕೂರ್ಪಾಸಭಿದುರೌ
ಕಷಂತೌ ದೋರ್ಮೂಲೇ ಕನಕಕಲಶಾಭೌ ಕಲಯತಾ ,
ತವ ತ್ರಾತುಂ ಭಂಗಾದಲಮಿತಿ ವಲಗ್ನಂ ತನುಭುವಾ
ತ್ರಿಧಾ ನದ್ಧಂ ದೇವಿ ತ್ರಿವಲಿ ಲವಲೋವಲ್ಲಿಭಿರಿವ . ೮೦ .
ಕುಚೌ - the breasts
ಸದ್ಯಃ - immediately
ಸ್ವಿದ್ಯತ್ - perspiring
ತಟ ಘಟಿತ - in contact with the sloping sides
ಕೂರ್ಪಾಸ - the bodice
ಭಿದುರೌ - which split
ಕಷಂತೌ - which rub
ದೋರ್ಮೂಲೇ - at the under arms
ಕನಕ ಕಲಶ - golden pots
ಆಭೌ - which have the lustre
ಕಲಯತಾ - who made
ತವ ತ್ರಾತುಂ - to protect you
ಭಂಗಾತ್ - from breaking
ಅಲಂ ಇತಿ - it is enough
ವಲಗ್ನಂ - the waist
ತನುಭುವಾ - by Cupid
ತ್ರಿಧಾ - thrice
ನದ್ಧಂ - was tied
ದೇವಿ - Oh Devi! (Oh effulgent one, Sakti)
ತ್ರಿವಲಿ - the three folds of skin in the upper belly
ಲವಲೀ ವಲ್ಲಿಭಿಃ ಇವ - as if by the lavali (a yellow) creeper (with white flowers)
Oh Devi! (Thinking that) it is enough to protect you from breaking (from the burden of your) breasts which on perspiring immediately split the bodice in contact with the sloping sides, which rub at the underarms, (and) which have the lustre of golden pots, (your) waist was tied thrice, as if by the lavali creeper of the three folds of skin in (your) upper belly by Cupid who made it.
ಸೌಂದರ್ಯಲಹರಿ ೮೧ - ೯೦
ಗುರುತ್ವಂ ವಿಸ್ತಾರಂ ಕ್ಷಿತಿಧರಪತಿಃ ಪಾರ್ವತಿ ನಿಜಾತ್
ನಿತಂಬಾದಾಚ್ಛಿದ್ಯ ತ್ವಯಿ ಹರಣರೂಪೇಣ ನಿದಧೇ ,
ಅತಸ್ತೇ ವಿಸ್ತೀರ್ಣೋ ಗುರುರಯಮಶೇಷಾಂ ವಸುಮತೀಂ
ನಿತಂಬ ಪ್ರಾಗ್ಭಾರಃ ಸ್ಥಗಯತಿ ಲಘುತ್ವಂ ನಯತಿ ಚ . ೮೧ .
ಗುರುತ್ವಂ - heaviness
ವಿಸ್ತಾರಂ - vastness
ಕ್ಷಿತಿ ಧರಪತಿಃ - the lord of mountains (Himavaan, the father of Parvati)
ಪಾರ್ವತಿ - Oh Parvati! (daughter of the mountain) (Sakti)
ನಿಜಾತ್ - from his own
ನಿತಂಬಾತ್ - flanks (of the mountain)
ಆಚ್ಛಿದ್ಯ - having cut
ತ್ವಯಿ - to you
ಹರಣ ರೂಪೇಣ - in the form of a (wedding) gift
ನಿದಧೇ - presented
ಅತಃ ತೇ - therefore your
ವಿಸ್ತೀರ್ಣಃ - vast
ಗುರುಃ - heavy
ಅಯಂ - this
ಅಶೇಷಾಂ - the entire
ವಸುಮತೀಂ - the earth
ನಿತಂಬ - the hips and loins
ಪ್ರಾಗ್ಭಾರಃ - mass behind
ಸ್ಥಗಯತಿ - conceals
ಲಘುತ್ವಂ ನಯತಿ ಚ - and reduces to lightness
Oh Parvati! the lord of the mountains presented to you in the form of a (wedding) gift, heaviness and vastness having cut (them) from his own flanks. Therefore this your vast, heavy mass of the hips and loins behind conceals the entire earth and reduces (it) to lightness (in comparison).
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ಕರೀಂದ್ರಾಣಾಂ ಶುಂಡಾನ್ ಕನಕಕದಲೀ ಕಾಂಡಪಟಲೀಂ
ಉಭಾಭ್ಯಾಮೂರುಭ್ಯಾಮುಭಯಮಪಿ ನಿರ್ಜಿತ್ಯ ಭವತಿ ,
ಸುವೃತ್ತಾಭ್ಯಾಂ ಪತ್ಯುಃ ಪ್ರಣತಿ ಕಠಿನಾಭ್ಯಾಂ ಗಿರಿಸುತೇ
ವಿಧಿಜ್ಞೇ ಜಾನುಭ್ಯಾಂ ವಿಬುಧ ಕರಿಕುಂಭ ದ್ವಯಮಸಿ . ೮೨ .
ಕರೀಂದ್ರಣಾಂ - of elephants
ಶುಂಡಾನ್ - trunks (of elephants)
ಕನಕ ಕದಲೀ - golden plantain tree
ಕಾಂಡ ಪಟಲೀಂ - the stalk portion
ಉಭಾಭ್ಯಾಂ - both
ಊರುಭ್ಯಾಂ - by the thighs
ಉಭಯಂ ಅಪಿ - and both (the elephant trunks and the stalk of the golden plantain which are standards of comparison by poetic convention to a woman's thighs), and
ನಿರ್ಜಿತ್ಯ - having vanquished
ಭವತಿ - Oh You! (Sakti)
ಸುವೃತ್ತಾಭ್ಯಾಂ - well rounded
ಪತ್ಯುಃ ಪ್ರಣತಿ - from prostrations to the husband (Siva)
ಕಠಿನಾಭ್ಯಾಂ - which are hard
ಗಿರಿ ಸುತೇ - Oh daughter of the mountain ! (Sakti)
ವಿಧಿಜ್ಞೇ - Oh knower of Vedic injunction! (Sakti)
ಜಾನುಭ್ಯಾಂ - by the two knees
ವಿಬುಧ ಕರಿ - the elephant of Indra (named Airavata)
ಕುಂಭ - the frontal globe on the forehead of an elephant
ದ್ವಯಂ - both
ಅಸಿ - you exist
Oh You! Oh daughter of the mountain! Oh knower of Vedic injunction! you exist having vanquished both : the trunks of elephants and the stalk portion of the golden plantain tree, by both thighs, (and) both frontal globes on the fore head of the elephant of Indra, by the two knees which are well rounded and hard from prostrations to the husband (Siva).
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ಪರಾಜೇತುಂ ರುದ್ರಂ ದ್ವಿಗುಣಶರಗರ್ಭೌ ಗಿರಿಸುತೇ
ನಿಷಂಗೌ ಜಂಘೇ ತೇ ವಿಷಮವಿಶಿಖೋ ಬಾಢಮಕೃತ ,
ಯದಗ್ರೇ ದೃಶ್ಯಂತೇ ದಶಶರಫಲಾಃ ಪಾದಯುಗಲೀ
ನಖಾಗ್ರಚ್ಛದ್ಮಾನಃ ಸುರಮಕುಟ ಶಾಣೈಕ ನಿಶಿತಾಃ . ೮೩ .
ಪರಾಜೇತುಂ - to defeat
ರುದ್ರಂ - Rudra (Siva)
ದ್ವಿಗುಣ - double (the usual number of five arrows of Cupid)
ಶರ ಗರ್ಭೌ - arrows within
ಗಿರಿ ಸುತೇ - Oh daughter of the mountain! (Sakti)
ನಿಷಂಗೌ - the quiver
ಜಂಘೇ - the two shanks
ತೇ - your
ವಿಷಮ ವಿಶಿಖಃ - Cupid
ಬಾಢಂ ಅಕೃತ - assuredly made
ಯತ್ ಅಗ್ರೇ - in front of which (shanks)
ದೃಶ್ಯಂತೇ - are seen
ದಶ ಶರ ಫಲಾಃ - the heads of ten arrows
ಪಾದ ಯುಗಲೀ - of the pair of feet
ನಖ ಅಗ್ರ ಛದ್ಮಾನಃ - in the guise of nail tips
ಸುರ ಮಕುಟ - the crowns of celestials
ಶಾಣೈಕ - whetstone
ನಿಶಿತಾಃ - sharpened
Oh daughter of the mountain! to defeat Rudra, Cupid assuredly made your two shanks into a quiver with double (the usual number of) arrows within. In front of which are seen the heads of ten arrows in the guise of nail tips of the pair of feet, sharpened on the whetstones of the crowns of the celestials (bowing at your feet).
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ಶ್ರುತೀನಾಂ ಮೂರ್ಧಾನೋ ದಧತಿ ತವ ಯೌ ಶೇಖರತಯಾ
ಮಮಾಪ್ಯೇತೌ ಮಾತಃ ಶಿರಸಿ ದಯಯಾ ಧೇಹಿ ಚರಣೌ ,
ಯಯೋಃ ಪಾದ್ಯಂ ಪಾಥಃ ಪಶುಪತಿ ಜಟಾಜೂಟ ತಟಿನೀ
ಯಯೋರ್ಲಾಕ್ಷಾ ಲಕ್ಷ್ಮೀರರುಣ ಹರಿಚೂಡಾಮಣಿ ರುಚಿಃ . ೮೪ .
ಶ್ರುತೀನಾಂ - of the Vedas (that which was heard by revelation)
ಮೂರ್ಧಾನಃ - the head (the Upanishads are the head of the Vedas as they ascertain the true meaning of the Vedas)
ದಧತಿ - are borne
ತವ ಯೌ - your (feet) which
ಶೇಖರತಯಾ - as a diadem
ಮಮ ಅಪಿ - on my too
ಏತೌ - these two
ಮಾತಃ - Oh Mother! (Sakti)
ಶಿರಸಿ - on the head
ದಯಯಾ ಧೇಹಿ - place with compassion
ಚರಣೌ - the two feet
ಯಯೋಃ ಪಾದ್ಯಂ - the water used for washing which (the feet)
ಪಾಥಃ - water
ಪಶುಪತಿ - Pasupati (Siva who bows at Sakti's feet)
ಜಟಾ ಜೂಟ ತಟಿನೀ - the river (Ganga) in the mass of the matted hair
ಯಯೋಃ - of which
ಲಾಕ್ಷಾ ಲಕ್ಷ್ಮೀಃ - the lustre of the lac (red) dye (used as a cosmetic on the feet)
ಅರುಣ - red
ಹರಿ ಚೂಡಾ ಮಣಿ - the gem on the diadem of Hari (who bows at Devi's feet)
ರುಚಿಃ - colour
Oh Mother! these two feet which are borne by the Upanishads as a diadem, place (them) with compassion on my head too. The water used for washing which (the feet) is the Ganga in the mass of the matted hair of Pasupati, (and) the lustre of the lac dye of which, is the red colour of the gem on the diadem of Hari.
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ನಮೋ ವಾಕಂ ಬ್ರೂಮೋ ನಯನರಮಣೀಯಾಯ ಪದಯೋಃ
ತವಾಸ್ಮೈ ದ್ವಂದ್ವಾಯ ಸ್ಫುಟರುಚಿರಸಾಲಕ್ತಕವತೇ ,
ಅಸೂಯತ್ಯತ್ಯಂತಂ ಯದಭಿಹನನಾಯ ಸ್ಪೃಹಯತೇ
ಪಶೂನಾಮೀಶಾನಃ ಪ್ರಮದವನಕಂಕೇಲಿತರವೇ . ೮೫ .
ನಮೋ ವಾಕಂ - uttering the word ನಮಸ್ (obeissance)
ಬ್ರೂಮಃ - we tell
ನಯನ ರಮಣೀಯಾಯ - to that which is delightful to the eye
ಪದಯೋಃ - to the feet
ತವ - your
ಅಸ್ಮೈ ದ್ವಂದ್ವಾಯ - this pair
ಸ್ಫುಟ ರುಚಿ - brightly lustrous
ರಸಾಲಕ್ತಕವತೇ - which has liquid lac dye
ಅಸೂಯತಿ ಅತ್ಯಂತಂ - envies greatly
ಯತ್ ಅಭಿಹನನಾಯ - to be struck by which
ಸ್ಪೃಹಯತೇ - desires
ಪಶೂನಾಂ ಈಶನಃ - the lord of the souls (Siva)
ಪ್ರಮದ ವನ - the pleasure garden
ಕಂಕೇಲಿ ತರವೇ - the Asoka tree (which by poetic convention flowers if struck by the feet of noble women)
We tell the word `obeissance' to this your pair of feet, to that (pair) which is delightful to the eye, which is brightly lustrous (and) which has liquid lac dye, by which (feet) Siva desires to be struck, (and hence) envies greatly the Asoka tree of the pleasure garden.
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ಮೃಷಾ ಕೃತ್ವಾ ಗೋತ್ರಸ್ಖಲನಮಥ ವೈಲಕ್ಷ್ಯ ನಮಿತಂ
ಲಲಾಟೇ ಭರ್ತಾರಂ ಚರಣಕಮಲೇ ತಾಡಯತಿ ತೇ ,
ಚಿರಾದಂತಃ ಶಲ್ಯಂ ದಹನಕೃತಮುನ್ಮೂಲಿತವತಾ
ತುಲಾಕೋಟಿಕ್ಕಾಣೈಃ ಕಿಲಿಕಿಲಿತಮೀಶಾನರಿಪುಣಾ . ೮೬ .
ಮೃಷಾ ಕೃತ್ವಾ - having falsely (teasingly) comitted
ಗೋತ್ರ ಸ್ಖಲನಂ - the blunder of calling by a wrong name
ಅಥ - after
ವೈಲಕ್ಷ್ಯ ನಮಿತಂ - bowing in shame (to appease the wife)
ಲಲಾಟೇ - on the forehead
ಭರ್ತಾರಂ - the husband (Siva)
ಚರಣ ಕಮಲೇ - the two lotus feet
ತಾಡಯತಿ ತೇ - your (feet) hit
ಚಿರಾತ್ - after a long time
ಅಂತಃ ಶಲ್ಯಂ - the thorn (of hostility) within
ದಹನ ಕೃತಂ - was burnt
ಉನ್ಮೂಲಿತವತಾ - by one who has had (the thorn) plucked out
ತುಲಾ ಕೋಟಿ ಕ್ಕಾಣೈಃ - by the jingling of the anklet
ಕಿಲಿಕಿಲಿತಂ - a sound of joy is made
ಈಶಾನ ರಿಪುಣಾ - by the enemy of Isana (Siva), (by Cupid)
Your two lotus feet hit on the forehead of the husband, bowing in shame after having falsely (teasingly) comitted the blunder of calling (you) by a wrong name. A sound of joy is made (then) by the jingling of (your) anklet, by Cupid, who was burnt, and who has had the thorn (of hostility) from within plucked
out after a long time.
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ಹಿಮಾನೀ ಹಂತವ್ಯಂ ಹಿಮಗಿರಿ ನಿವಾಸೈಕಚತುರೌ
ನಿಶಾಯಾಂ ನಿದ್ರಾಣಂ ನಿಶಿ ಚರಮಭಾಗೇ ಚ ವಿಶದೌ ,
ವರಂ ಲಕ್ಷ್ಮೀ ಪಾತ್ರಂ ಶ್ರಿಯಮತಿಸೃಜಂತೌ ಸಮಯಿನಾಂ
ಸರೋಜಂ ತ್ವತ್ಪಾದೌ ಜನನಿ ಜಯತಶ್ಚಿತ್ರಮಿಹ ಕಿಮ್ . ೮೭ .
ಹಿಮಾನೀ - mass of snow
ಹಂತವ್ಯಂ - which is destroyed
ಹಿಮ ಗಿರಿ - snowy mountain
ನಿವಾಸೈಕಚತುರೌ - which are beautiful even when residing
ನಿಶಾಯಾಂ - at night
ನಿದ್ರಾಣಂ - which sleeps (closed)
ನಿಶಿ - at night
ಚರಮ ಭಾಗೇ ಚ - as well as in the last part of (the night) (at dawn)
ವಿಶದೌ - which are manifest (open)
ವರಂ - which wishes to be
ಲಕ್ಷ್ಮೀ ಪಾತ್ರಂ - the abode of Lakshmi (to be passively occupied by Lakshmi, the goddess of wealth)
ಶ್ರಿಯಂ ಅತಿ ಸೃಜಂತೌ - which bestows wealth
ಸಮಯಿನಾಂ - for the followers of the Samaya school (wherein Siva and Sakti are held to be equal)
ಸರೋಜಂ - the lotus
ತ್ವತ್ ಪಾದೌ - your two feet (which are compared to a lotus in normal poetic convention)
ಜನನಿ - Oh Mother! (Sakti)
ಜಯತಃ - they triumph (over)
ಚಿತ್ರಂ ಇಹ ಕಿಮ್ - what is the wonder here?
Oh Mother! your two feet which are beautiful even when residing in the snowy mountain, which are manifest (open) at night as well as in the last part of (the night), (and) which bestows wealth (on) the followers of the Samaya school, triumph over the lotus, which is destroyed by a mass of snow, which sleeps at night (and) which wishes to be the (passive) abode of Lakshmi. What is the wonder here?
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ಪದಂ ತೇ ಕೀರ್ತೀನಾಂ ಪ್ರಪದಮಪದಂ ದೇವಿ ವಿಪದಾಂ
ಕಥಂ ನೀತಂ ಸದ್ಭಿಃ ಕಠಿನ ಕಮಠೀ ಕರ್ಪರ ತುಲಾಂ ,
ಕಥಂ ವಾ ಬಾಹುಭ್ಯಾಮುಪಯಮನಕಾಲೇ ಪುರಭಿದಾ
ಯದಾದಾಯ ನ್ಯಸ್ತಂ ದೃಷದಿ ದಯಮಾನೇನ ಮನಸಾ . ೮೮ .
ಪದಂ - the abode
ತೇ ಕೀರ್ತೀನಾಂ - your fame
ಪ್ರಪದಂ - forefoot
ಅಪದಂ - no resort
ದೇವಿ - Oh Devi (effulgent one)! (Sakti)
ವಿಪದಾಂ - of calamity
ಕಥಂ ನೀತಂ - how was it decided
ಸದ್ಭಿಃ - by the wise (poets)
ಕಠಿನ - hard
ಕಮಠೀ ಕರ್ಪರ ತುಲಾಂ - to be equal to the tortoise skull (shell) (in accordance to poetic convention)
ಕಥಂ ವಾ - How was it possibly
ಬಾಹುಭ್ಯಾಂ - by the two arms
ಉಪಯಮನ ಕಾಲೇ - at the time of marriage
ಪುರ ಭಿದಾ - by the destroyer of the three cities of the demons or the three bodies of man (Siva)
ಯತ್ ಆದಾಯ - having taken which
ನ್ಯಸ್ತಂ ದೃಷದಿ - was placed on the mill stone (a ritual symbolic of being steadfast as a rock)
ದಯಮಾನೇನ ಮನಸಾ - with a loving heart
Oh Devi, how was your forefoot, the abode of fame (and) no resort of calamity, decided by the wise (poets) to be equal to the hard tortoise skull? Having taken which (the forefoot) by the two arms, at the time of marriage, how was it possibly placed on the mill stone by Purabhida, with (apparently) a loving heart ?
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ನಖೈರ್ನಾಕಸ್ತ್ರೀಣಾಂ ಕರಕಮಲ ಸಂಕೋಚ ಶಶಿಭಿಃ
ತರೂಣಾಂ ದಿವ್ಯಾನಾಂ ಹಸತ ಇವ ತೇ ಚಂಡಿ ಚರಣೌ ,
ಫಲಾನಿ ಸ್ವಃಸ್ಥೇಭ್ಯಃ ಕಿಸಲಯಕರಾಗ್ರೇಣ ದದತಾಂ
ದರಿದ್ರೇಭ್ಯೋ ಭದ್ರಾಂ ಶ್ರಿಯಮನಿಶಮಹ್ನಾಯ ದದತೌ . ೮೯ .
ನಖೈಃ - with nails
ನಾಕ ಸ್ತ್ರೀಣಾಂ - of the celestial maidens
ಕರ ಕಮಲ ಸಂಕೋಚ - the closing of the lotus like hands
ಶಶಿಭಿಃ - with the moons (moon like)
ತರೂಣಾಂ - of the trees
ದಿವ್ಯಾನಾಂ - the celestial
ಹಸತ ಇವ - as if, laugh(ing)
ತೇ ಚಂಡಿ ಚರಣೌ - your feet Oh Candi! (the fierce one), (Sakti)
ಫಲಾನಿ - fruits
ಸ್ವಃ ಸ್ಥೇಭ್ಯಃ - to those who live in one's own abode (to the celestials)
ಕಿಸಲಯ - tender shoots
ಕರ ಅಗ್ರೇಣ - by the tips of the hands
ದದತಾಂ - which (the celestial trees) give
ದರಿದ್ರೇಭ್ಯಃ - to the poor
ಭದ್ರಾಂ - auspicious
ಶ್ರಿಯಂ ಅನಿಶಂ - riches incessantly
ಅಹ್ನಾಯ ದದತೌ - which (the feet) give instantly
Oh Candi! your feet with the moon like nails (which cause) the closing of the lotus like hands of the celestial maidens, which instantly give to the poor auspicious riches incessantly are as if laughing at the celestial trees which give fruits (only) to (other) celestials by the tender shoots of the tips of the(ir) hands.
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ದದಾನೇ ದೀನೇಭ್ಯಃ ಶ್ರಿಯಮನಿಶಮಾಶಾನುಸದೃಶೀಂ
ಅಮಂದಂ ಸೌಂದರ್ಯ ಪ್ರಕರಮಕರಂದಂ ವಿಕಿರತಿ ,
ತವಾಸ್ಮಿನ್ಮಂದಾರ ಸ್ತಬಕಸುಭಗೇ ಯಾತು ಚರಣೇ
ನಿಮಜ್ಜನ್ಮಜ್ಜೀವಃ ಕರಣಚರಣಃ ಷಟ್ ಚರಣತಾಮ್ . ೯೦ .
ದದಾನೇ - which give
ದೀನೇಭ್ಯಃ - to the poor
ಶ್ರಿಯಂ - wealth
ಅನಿಶಂ - incessantly
ಆಶಾ ಅನುಸದೃಶೀಂ - according to desire
ಅಮಂದಂ - great
ಸೌಂದರ್ಯ ಪ್ರಕರ - the bunch of flowers of beauty
ಮಕರಂದಂ - the honey (of flowers)
ವಿಕಿರತಿ - scatters
ತವ ಅಸ್ಮಿನ್ - this, your
ಮಂದಾರ ಸ್ತಬಕ - the bunch of flowers of the (celestial) coral tree
ಸುಭಗೇ - auspicious
ಯಾತು - may it proceed to
ಚರಣೇ - into the foot
ನಿಮಜ್ಜನ್ - plunging
ಮತ್ ಜೀವಃ - my life
ಕರಣ ಚರಣಃ - sense organs as feet
ಷಟ್ ಚರಣತಾಮ್ - the state of being a six (five sense organs plus mind) legged one (a bee)
May my life with the (five) sense organs (plus the mind) as feet proceed to the state of being a six legged one (a bee), plunging into this your (lotus) foot, auspicious like the bunch of flowers of the coral tree, which scatters the honey of the bunch of flowers of great beauty, which give to the poor wealth according to desire incessantly.
ಸೌಂದರ್ಯಲಹರಿ ೯೧ - ೧೦೦
ಪದನ್ಯಾಸ ಕ್ರೀಡಾ ಪರಿಚಯಮಿವಾರಬ್ಧುಮನಸಃ
ಸ್ಖಲಂತಸ್ತೇ ಖೇಲಂ ಭವನಕಲಹಂಸಾ ನ ಜಹತಿ ,
ಅತಸ್ತೇಷಾಂ ಶಿಕ್ಷಾಂ ಸುಭಗಮಣಿಮಂಜೀರರಣಿತ
ಚ್ಛಲಾದಾಚಕ್ಷಾಣಂ ಚರಣಕಮಲಂ ಚಾರುಚರಿತೇ . ೯೧ .
ಪದ ನ್ಯಾಸ - of placement of the steps
ಕ್ರೀಡಾ - the sport
ಪರಿಚಯಂ - the practice
ಇವ - perhaps
ಆರಬ್ಧುಮನಸಃ - with a mind to commence
ಸ್ಖಲಂತಃ ತೇ - they trip
ಖೇಲಂ - play (of mimicking the graceful walk of Sakti)
ಭವನ ಕಲಹಂಸಾಃ - the resident swans
ನ ಜಹಾತಿ - do not abandon
ಅತಃ ತೇಷಾಂ - therefore, for their
ಶಿಕ್ಷಾಂ - instruction
ಸುಭಗ - auspicious
ಮಣಿ ಮಂಜೀರ ರಣಿತ - jingling of the gem (studded) anklet
ಛಲಾತ್ - under the pretext of
ಆಚಕ್ಷಾಣಂ - teach (how to walk)
ಚರಣ ಕಮಲಂ - lotus feet
ಚಾರು ಚರಿತೇ - Oh one pocessed of a beautiful life! (Sakti)
Oh one pocessed of a beautiful life! the resident swans with a mind to commence the practice of the sport of placement of the steps, (though) they trip, do not abandon play. Therefore for their instruction, the auspicious gem (studded) anklet of the lotus feet, under the pretext of jingling, perhaps teach (them).
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ಗತಾಸ್ತೇ ಮಂಚತ್ವಂ ದ್ರುಹಿಣಹರಿರುದ್ರೇಶ್ವರಭೃತಃ
ಶಿವಃ ಸ್ವಚ್ಛಚ್ಛಾಯಾ ಘಟಿತ ಕಪಟ ಪ್ರಚ್ಛದಪಟಃ ,
ತ್ವದೀಯಾನಾಂ ಭಾಸಾಂ ಪ್ರತಿಫಲನರಾಗಾರುಣತಯಾ
ಶರೀರೀ ಶೃಂಗಾರೋ ರಸ ಇವ ದೃಶಾಂ ದೋಗ್ಧಿ ಕುತುಕಮ್ . ೯೨ .
ಗತಾಃ - have become
ತೇ ಮಂಚತ್ವಂ -your bed
ದ್ರುಹಿಣ - Druhina (Brahma)
ಹರಿ - Hari (Vishnu)
ರುದ್ರ - Rudra
ಈಶ್ವರ - Iswara (Maheswara)
ಭೃತಃ - servitors (with authority to create, preserve and destroy)
ಶಿವಃ - Siva (Sadaasiva tattva, the subtlest of the twenty five categories representing Siva and Sakti in the evolved state)
ಸ್ವಚ್ಛಚ್ಛಾಯಾ - white lustre
ಘಟಿತ - made of
ಕಪಟ - disguised as
ಪ್ರಚ್ಛದ ಪಟಃ - the coverlet
ತ್ವದೀಯಾನಾಂ - of your
ಭಾಸಾಂ - of the lustre
ಪ್ರತಿ ಫಲನ ರಾಗ - reflected colour
ಅರುಣತಯಾ - by the red
ಶರೀರೀ - embodied
ಶೃಂಗಾರಃ ರಸ ಇವ - seems like, the (poetic) sentiment of love
ದೃಶಾಂ - for (your) eyes
ದೋಗ್ಧಿ ಕುತುಕಮ್ - yeilds joy
The servitors, Druhina, Hari, Rudra (and) Iswara have become your bed. Paramasiva, disguised as the coverlet made of (his) white lustre, by the reflected red colour of your lustre, seems like the sentiment of love embodied (and) yeilds joy for your eyes.
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ಅರಾಲಾ ಕೇಶೇಷು ಪ್ರಕೃತಿ ಸರಲಾ ಮಂದಹಸಿತೇ
ಶಿರೀಷಾಭಾ ಚಿತ್ತೇ ದೃಷದುಪಲಶೋಭಾ ಕುಚತಟೇ ,
ಭೃಶಂ ತನ್ವೀ ಮಧ್ಯೇ ಪೃಥುರುರಸಿಜಾರೋಹವಿಷಯೇ
ಜಗತ್ತ್ರಾತುಂ ಶಂಭೋರ್ಜಯತಿ ಕರುಣಾ ಕಾಚಿದರುಣಾ . ೯೩ .
ಅರಾಲಾ - curliness
ಕೇಶೇಷು - in the hair
ಪ್ರಕೃತಿ - natural
ಸರಲಾ - straight forwardness
ಮಂದ ಹಸಿತೇ - in the gentle smile
ಶಿರೀಷ ಆಭಾ - (delicate) as the Sirisa (flower)
ಚಿತ್ತೇ - in the mind
ದೃಷದ ಉಪಲ ಶೋಭಾ - the lustre of a gem in a (hard) rock
ಕುಚ ತಟೇ - in the slope of the bosom
ಭೃಶಂ - excessive
ತನ್ವೀ ಮಧ್ಯೇ - slenderness in the waist
ಪೃಥು - wideness
ಉರಸಿಜ ಆರೋಹ ವಿಷಯೇ - in the matter of the bosom and hip
ಜಗತ್ ತ್ರಾತುಂ - in order to protect the world
ಶಂಭೋಃ - of Sambhu (Siva)
ಜಯತಿ - excels
ಕರೂಣಾ - compassion
ಕಾಚಿತ್ - indescribable
ಅರುಣಾ - (called) Arunaa (the red form of Sakti)
The indescribable compassion of Sambhu, (called) Arunaa in order to protect the world, excels as curliness in the hair, natural straight forwardness in the gentle smile, as the (delicate) Sirisa (flower) in the mind, as the lustre of a gem in a (hard) rock in the slope of the bosom, as excessive slenderness in the waist, (and) as wideness in the matter of the bosom and hip.
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ಕಲಂಕಃ ಕಸ್ತೂರೀ ರಜನಿಕರಬಿಂಬಂ ಜಲಮಯಂ
ಕಲಾಭಿಃ ಕರ್ಪೂರೈರ್ಮರಕತಕರಂಡಂ ನಿಬಿಡಿತಮ್ ,
ಅತಸ್ತ್ವದ್ಭೋಗೇನ ಪ್ರತಿದಿನಮಿದಂ ರಿಕ್ತಕುಹರಂ
ವಿಧಿರ್ಭೂಯೋ ಭೂಯೋ ನಿಬಿಡಯತಿ ನೂನಂ ತವ ಕೃತೇ . ೯೪ .
ಕಲಂಕಃ - the stain (on the face of the moon)
ಕಸ್ತೂರೀ - is musk (or musk deer shaped stain on the face of the moon)
ರಜನಿಕರ ಬಿಂಬಂ - the orb of the moon
ಜಲಮಯಂ - full of water
ಕಲಾಭಿಃ ಕರ್ಪೂರೈಃ - with bits (ormoon rays) of camphor
ಮರಕತ ಕರಂಡಂ - an emerald container
ನಿಬಿಡಿತಮ್ - filled
ಅತಃ - therefore
ತ್ವತ್ ಭೋಗೇನ - by your utilisation
ಪ್ರತಿದಿನಂ ಇದಂ - every day, this
ರಿಕ್ತ ಕುಹರಂ - the empty hollow (of the container)
ವಿಧಿಃ - Vidhi (Brahma)
ಭೂಯಃ ಭೂಯಃ - again and again
ನಿಬಿಡಯತಿ ನೂನಂ - indeed fills
ತವ ಕೃತೇ - for your sake
This orb of the moon is an emerald container full of water, filled with bits of camphor; the stain is musk. The empty hollow (of the container), by (virtue of) your utilisation every day, is indeed filled again and again by Vidhi for your sake.
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ಪುರಾರಾತೇರಂತಃ ಪುರಮಸಿ ತತಸ್ತ್ವಚ್ಚರಣಯೋಃ
ಸಪರ್ಯಾ ಮರ್ಯಾದಾ ತರಲಕರಣಾನಾಮಸುಲಭಾ ,
ತಥಾ ಹ್ಯೇತೇ ನೀತಾಃ ಶತಮಖಮುಖಾಃ ಸಿದ್ಧಿಮತುಲಾಂ
ತವ ದ್ವಾರೋಪಾಂತಸ್ಥಿತಿಭಿರಣಿಮಾದ್ಯಾಭಿರಮರಾಃ . ೯೫ .
ಪುರ ಅರಾತೇಃ - of Pura arati (the enemy of the cities of demons or the bodies of man) (Siva)
ಅಂತಃ ಪುರಂ ಅಸಿ - you are in the inner apartments (set aside for women)
ತತಃ - therefore
ತ್ವತ್ ಚರಣಯೋಃ - of your two feet
ಸಪರ್ಯಾ ಮರ್ಯಾದಾ - the rules of propriety in worship
ತರಲ ಕರಣಾನಾಂ - those with fickle senses
ಅಸುಲಭಾ - not easy
ತಥಾ ಹಿ ಏತೇ - thus surely, these
ನೀತಾಃ - take away
ಶತಮಖ ಮುಖಾಃ - those with Satamakha (Indra) as the chief
ಸಿದ್ಧಿಂ ಅತುಲಾಂ - the matchless superhuman powers
ತವ - your
ದ್ವಾರೋಪಾಂತಃ - in proximity to the door
ಸ್ಥಿತಿಭಿಃ - stationed
ಅಣಿಮಾ ಆದ್ಯಾಭಿಃ - Anima (capacity for atomic reduction) and others (the eight superhuman powers or Siddhis personified as godesses)
ಅಮರಾಃ - the celestials (who have not mastered the senses)
You are in the inner apartments of Siva. Therefore, the rules of propriety in the worship of your two feet is not not easy for those with fickle senses. Thus surely, these celestials with Satamkha as the chief (forbidded from entering the inner apartments) take away (only) the matchless superhuman powers of Anima and others (Siddhis) stationed in proximity to your door.
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ಕಲತ್ರಂ ವೈಧಾತ್ರಂ ಕತಿಕತಿ ಭಜಂತೇ ನ ಕವಯಃ
ಶ್ರಿಯೋ ದೇವ್ಯಾಃ ಕೋ ವಾ ನ ಭವತಿ ಪತಿಃ ಕೈರಪಿ ಧನೈಃ ,
ಮಹಾದೇವಂ ಹಿತ್ವಾ ತವ ಸತಿ ಸತೀನಾಮಚರಮೇ
ಕುಚಾಭ್ಯಾಮಾಸಂಗಃ ಕುರವಕತರೋರಪ್ಯಸುಲಭಃ . ೯೬ .
ಕಲತ್ರಂ ವೈಧಾತ್ರಂ - the wife of Vidhata (Brahma) (Saraswati, the goddess of learning)
ಕತಿ ಕತಿ - several
ಭಜಂತೇ ನ - do not serve
ಕವಯಃ - poets
ಶ್ರಿಯೋ ದೇವ್ಯಾಃ - of the goddess of wealth (Lakshmi)
ಕಃ ವಾ ನ ಭವತಿ - who does not become
ಪತಿಃ - the lord
ಕೈಃ ಅಪಿ ಧನೈಃ - with wealth of some sort (or other)
ಮಹಾದೇವಂ - Mahadeva (Siva)
ಹಿತ್ವಾ - except
ತವ ಸತಿ - your Oh chaste one! (Sakti)
ಸತೀನಾಂ ಅಚರಮೇ - Oh first among chaste women! (Sakti)
ಕುಚಾಭ್ಯಾಂ ಆಸಂಗಃ - contact with the bosom
ಕುರವಕ ತರೋಃ ಅಪಿ - even for the Kuravaka (a species of the Amaranth) tree (which by poetic convention longs for the embrace of noble women prior to flowering)
ಅಸುಲಭಃ - it is not easy
Do not several poets serve the wife of Vidhata ? With wealth of some sort, who does not become the lord of the goddess of wealth ? Oh Sati! Oh first among chaste women! except Mahadeva, contact with your bosom is not easy even for the (inanimate) Kuravaka tree.
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ಗಿರಾಮಾಹುರ್ದೇವೀಂ ದ್ರುಹಿಣಗೃಹಿಣೀಮಾಗಮವಿದೋ
ಹರೇಃ ಪತ್ನೀಂ ಪದ್ಮಾಂ ಹರಸಹಚರೀಮದ್ರಿತನಯಾಮ್ ,
ತುರೀಯಾ ಕಾಪಿ ತ್ವಂ ದುರಧಿಗಮನಿಃಸೀಮಮಹಿಮಾ
ಮಹಾಮಾಯಾ ವಿಶ್ವಂ ಭ್ರಮಯಸಿ ಪರಬ್ರಹ್ಮಮಹಿಷಿ . ೯೭ .
ಗಿರಾಂ ಆಹುಃ ದೇವೀಂ - they call as the goddess of speech (Saraswati)
ದ್ರುಹಿಣ ಗೃಹಿಣೀಂ - the wife of Druhina (Brahma)
ಆಗಮ ವಿದುಃ - the knowers of the Agamas (the sacred scriptures)
ಹರೇಃ ಪತ್ನೀಂ - the wife of Hari (Vishnu)
ಪದ್ಮಾಂ - as Padma (one dwelling in the lotus) (Lakshmi)
ಹರ ಸಹಚರೀಂ - the wife of Hara (Siva)
ಅದ್ರಿ ತನಯಾಮ್ - as the daughter of the mountain (Parvati)
ತುರೀಯಾ ಕಾ ಅಪಿ - indescribable fourth one
ತ್ವಂ - you
ದುರಧಿಗಮ - unattainable (by the senses)
ನಿಃಸೀಮ ಮಹಿಮಾ - boundlesly glorious one
ಮಹಾಮಾಯಾ - Mahamaya tattva (one of the twenty five categories representing Siva and Sakti in the evolved state)
ವಿಶ್ವಂ ಭ್ರಮಯಸಿ - you cause the universe to revolve
ಪರಬ್ರಹ್ಮ ಮಹಿಷಿ - Oh Queen consort of the Parabrahman (the Supreme)
Oh Queen consort of the Parabrahman, the knowers of the Agamas call (you) as the goddess of speech, the wife of Druhina, as Padma the wife of Hari (and) as Adri tanaya, the wife of Hara. (But) you are the indescribable fourth one, the unattainable, the boundlessly glorious Mahamaya, (and) you cause the universe to revolve.
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ಕದಾ ಕಾಲೇ ಮಾತಃ ಕಥಯ ಕಲಿತಾಲಕ್ತಕರಸಂ
ಪಿಬೇಯಂ ವಿದ್ಯಾರ್ಥೀ ತವ ಚರಣ ನಿರ್ಣೇಜನಜಲಮ್ ,
ಪ್ರಕೃತ್ಯಾ ಮೂಕಾನಾಮಪಿ ಚ ಕವಿತಾಕಾರಣತಯಾ
ಕದಾ ಧತ್ತೇ ವಾಣೀಮುಖಕಮಲತಾಂಬೂಲರಸತಾಮ್ . ೯೮ .
ಕದಾ ಕಾಲೇ - at what time
ಮಾತಃ ಕಥಯ - Oh Mother! (Sakti), tell
ಕಲಿತ ಅಲಕ್ತಕ ರಸಂ - bearing (mixed with) the (red) lac dye used as a cosmetic on the feet)
ಪಿಬೇಯಂ - I will drink
ವಿದ್ಯಾರ್ಥೀ - seeker of knowledge
ತವ ಚರಣ - your feet
ನಿರ್ಣೇಜನ ಜಲಮ್ - the water used for ablution
ಪ್ರಕೃತ್ಯಾ - naturally
ಮೂಕಾನಾಂ ಅಪಿ ಚ - even of the dumb
ಕವಿತಾ - poetry
ಕಾರಣತಯಾ - the cause
ಕದಾ ಧತ್ತೇ - when will it be bestowed
ವಾಣೀ ಮುಖ ಕಮಲ - the lotus face of Vani (Saraswati)
ತಾಂಬೂಲ ರಸತಾಮ್ - similar to the (red) betel leaf and areca nut juice (from the mouth of Saraswati which by poetic convention is said to bestow poetic genius on one who tastes it)
Oh Mother! tell, at what time will I drink the water bearing the lac dye, used for ablution of your feet ? Being the cause of poetry even of the naturally dumb (and hence) similar to the betel and areca nut juice of the lotus face of Vani, when will it be bestowed?
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ಸರಸ್ವತ್ಯಾ ಲಕ್ಷ್ಮ್ಯಾ ವಿಧಿಹರಿಸಪತ್ನೋ ವಿಹರತೇ
ರತೇಃ ಪಾತಿವ್ರತ್ಯಂ ಶಿಥಿಲಯತಿ ರಮ್ಯೇಣ ವಪುಷಾ ,
ಚಿರಂ ಜೀವನ್ನೇವ ಕ್ಷಪಿತಪಶುಪಾಶವ್ಯತಿಕರಃ
ಪರಾನಂದಾಭಿಖ್ಯಂ ರಸಯತಿ ರಸಂ ತ್ವದ್ಭಜನವಾನ್ . ೯೯ .
ಸರಸ್ವತ್ಯಾ - with Saraswati
ಲಕ್ಷ್ಮ್ಯಾ - and Lakshmi
ವಿಧಿ ಹರಿ - Vidhi (Brahma) (and) Hari (Vishnu)
ಸಪತ್ನಃ - rival
ವಿಹರತೇ - sports
ರತೇಃ ಪಾತಿವ್ರತ್ಯಂ - the chastity of Rati (wife of Cupid)
ಶಿಥಿಲಯತಿ - he lessens
ರಮ್ಯೇಣ ವಪುಷಾ - with a beautiful body
ಚಿರಂ ಜೀವನ್ ಏವ - living eternaly (as a Jivan Mukta, one liberated while alive)
ಕ್ಷಪಿತ - casting off
ಪಶು - the soul bound by spiritual ignorance
ಪಾಶ - the bond of spiritual ignorance
ವ್ಯತಿಕರಃ - contact with
ಪರ ಆನಂದ ಅಭಿಖ್ಯಂ - called supreme bliss
ರಸಯತಿ ರಸಂ - relishes the joy
ತ್ವತ್ ಭಜನವಾನ್ - he who worships you
He who worships you sports with Saraswati and Lakshmi, (and is a) rival to Vidhi and Hari. With a beautiful body, he lessens the chastity of Rati. Living eternally and casting off contact with the soul bound by spiritual ignorance and the bond of spiritual ignorance, he relishes the joy called supreme bliss.
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ಪ್ರದೀಪಜ್ವಾಲಾಭಿರ್ದಿವಸಕರ ನೀರಾಜನವಿಧಿಃ
ಸುಧಾಸೂತೇಶ್ಚಂದ್ರೋಪಲಜಲಲವೈರರ್ಘ್ಯ ರಚನಾ ,
ಸ್ವಕೀಯೈರಂಭೋಭಿಃ ಸಲಿಲನಿಧಿ ಸೌಹಿತ್ಯಕರಣಂ
ತ್ವದೀಯಾಭಿರ್ವಾಗ್ಭಿಸ್ತವ ಜನನಿ ವಾಚಾಂ ಸ್ತುತಿರಿಯಮ್ . ೧೦೦ .
ಪ್ರದೀಪ ಜ್ವಾಲಾಭಿಃ - with the flame of a lamp
ದಿವಸಕರ - for the sun
ನೀರಾಜನ ವಿಧಿಃ - the performance of the oblation of lights
ಸುಧಾಸೂತೇಃ - for the moon
ಚಂದ್ರೋಪಲ - moon stone
ಜಲಲವೈಃ - with drops of water (oozing from the moon stone)
ಅರ್ಘ್ಯ ರಚನಾ - performance of oblation
ಸ್ವಕೀಯೈಃ - with his own
ಅಂಭೋಭಿಃ - waters
ಸಲಿಲನಿಧಿ - to the ocean
ಸೌಹಿತ್ಯಕರಣಂ - giving satisfaction
ತ್ವದೀಯಾಭಿಃ - by your own
ವಾಗ್ಭಿಃ - words
ತವ - your
ಜನನಿ ವಾಚಾಂ - Oh generator of words! (Sakti)
ಸ್ತುತಿಃ ಇಯಮ್ - this hymn of praise
Oh generator of words, this your hymn of praise, by your own words (is like) the performance of the oblation of lights with the flame of the lamp for the sun; the performance of oblation with drops of water (oozing from) the moon stone, for the moon (and) giving satisfaction to the ocean with his own waters.
ಇತಿ ಶ್ರೀಶಂಕರಾಚಾರ್ಯ ವಿರಚಿತಾ ಸೌಂದರ್ಯಲಹರೀ ಸಮಾಪ್ತಮ್
ಸ್ಖಲಂತಸ್ತೇ ಖೇಲಂ ಭವನಕಲಹಂಸಾ ನ ಜಹತಿ ,
ಅತಸ್ತೇಷಾಂ ಶಿಕ್ಷಾಂ ಸುಭಗಮಣಿಮಂಜೀರರಣಿತ
ಚ್ಛಲಾದಾಚಕ್ಷಾಣಂ ಚರಣಕಮಲಂ ಚಾರುಚರಿತೇ . ೯೧ .
ಪದ ನ್ಯಾಸ - of placement of the steps
ಕ್ರೀಡಾ - the sport
ಪರಿಚಯಂ - the practice
ಇವ - perhaps
ಆರಬ್ಧುಮನಸಃ - with a mind to commence
ಸ್ಖಲಂತಃ ತೇ - they trip
ಖೇಲಂ - play (of mimicking the graceful walk of Sakti)
ಭವನ ಕಲಹಂಸಾಃ - the resident swans
ನ ಜಹಾತಿ - do not abandon
ಅತಃ ತೇಷಾಂ - therefore, for their
ಶಿಕ್ಷಾಂ - instruction
ಸುಭಗ - auspicious
ಮಣಿ ಮಂಜೀರ ರಣಿತ - jingling of the gem (studded) anklet
ಛಲಾತ್ - under the pretext of
ಆಚಕ್ಷಾಣಂ - teach (how to walk)
ಚರಣ ಕಮಲಂ - lotus feet
ಚಾರು ಚರಿತೇ - Oh one pocessed of a beautiful life! (Sakti)
Oh one pocessed of a beautiful life! the resident swans with a mind to commence the practice of the sport of placement of the steps, (though) they trip, do not abandon play. Therefore for their instruction, the auspicious gem (studded) anklet of the lotus feet, under the pretext of jingling, perhaps teach (them).
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ಗತಾಸ್ತೇ ಮಂಚತ್ವಂ ದ್ರುಹಿಣಹರಿರುದ್ರೇಶ್ವರಭೃತಃ
ಶಿವಃ ಸ್ವಚ್ಛಚ್ಛಾಯಾ ಘಟಿತ ಕಪಟ ಪ್ರಚ್ಛದಪಟಃ ,
ತ್ವದೀಯಾನಾಂ ಭಾಸಾಂ ಪ್ರತಿಫಲನರಾಗಾರುಣತಯಾ
ಶರೀರೀ ಶೃಂಗಾರೋ ರಸ ಇವ ದೃಶಾಂ ದೋಗ್ಧಿ ಕುತುಕಮ್ . ೯೨ .
ಗತಾಃ - have become
ತೇ ಮಂಚತ್ವಂ -your bed
ದ್ರುಹಿಣ - Druhina (Brahma)
ಹರಿ - Hari (Vishnu)
ರುದ್ರ - Rudra
ಈಶ್ವರ - Iswara (Maheswara)
ಭೃತಃ - servitors (with authority to create, preserve and destroy)
ಶಿವಃ - Siva (Sadaasiva tattva, the subtlest of the twenty five categories representing Siva and Sakti in the evolved state)
ಸ್ವಚ್ಛಚ್ಛಾಯಾ - white lustre
ಘಟಿತ - made of
ಕಪಟ - disguised as
ಪ್ರಚ್ಛದ ಪಟಃ - the coverlet
ತ್ವದೀಯಾನಾಂ - of your
ಭಾಸಾಂ - of the lustre
ಪ್ರತಿ ಫಲನ ರಾಗ - reflected colour
ಅರುಣತಯಾ - by the red
ಶರೀರೀ - embodied
ಶೃಂಗಾರಃ ರಸ ಇವ - seems like, the (poetic) sentiment of love
ದೃಶಾಂ - for (your) eyes
ದೋಗ್ಧಿ ಕುತುಕಮ್ - yeilds joy
The servitors, Druhina, Hari, Rudra (and) Iswara have become your bed. Paramasiva, disguised as the coverlet made of (his) white lustre, by the reflected red colour of your lustre, seems like the sentiment of love embodied (and) yeilds joy for your eyes.
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ಅರಾಲಾ ಕೇಶೇಷು ಪ್ರಕೃತಿ ಸರಲಾ ಮಂದಹಸಿತೇ
ಶಿರೀಷಾಭಾ ಚಿತ್ತೇ ದೃಷದುಪಲಶೋಭಾ ಕುಚತಟೇ ,
ಭೃಶಂ ತನ್ವೀ ಮಧ್ಯೇ ಪೃಥುರುರಸಿಜಾರೋಹವಿಷಯೇ
ಜಗತ್ತ್ರಾತುಂ ಶಂಭೋರ್ಜಯತಿ ಕರುಣಾ ಕಾಚಿದರುಣಾ . ೯೩ .
ಅರಾಲಾ - curliness
ಕೇಶೇಷು - in the hair
ಪ್ರಕೃತಿ - natural
ಸರಲಾ - straight forwardness
ಮಂದ ಹಸಿತೇ - in the gentle smile
ಶಿರೀಷ ಆಭಾ - (delicate) as the Sirisa (flower)
ಚಿತ್ತೇ - in the mind
ದೃಷದ ಉಪಲ ಶೋಭಾ - the lustre of a gem in a (hard) rock
ಕುಚ ತಟೇ - in the slope of the bosom
ಭೃಶಂ - excessive
ತನ್ವೀ ಮಧ್ಯೇ - slenderness in the waist
ಪೃಥು - wideness
ಉರಸಿಜ ಆರೋಹ ವಿಷಯೇ - in the matter of the bosom and hip
ಜಗತ್ ತ್ರಾತುಂ - in order to protect the world
ಶಂಭೋಃ - of Sambhu (Siva)
ಜಯತಿ - excels
ಕರೂಣಾ - compassion
ಕಾಚಿತ್ - indescribable
ಅರುಣಾ - (called) Arunaa (the red form of Sakti)
The indescribable compassion of Sambhu, (called) Arunaa in order to protect the world, excels as curliness in the hair, natural straight forwardness in the gentle smile, as the (delicate) Sirisa (flower) in the mind, as the lustre of a gem in a (hard) rock in the slope of the bosom, as excessive slenderness in the waist, (and) as wideness in the matter of the bosom and hip.
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ಕಲಂಕಃ ಕಸ್ತೂರೀ ರಜನಿಕರಬಿಂಬಂ ಜಲಮಯಂ
ಕಲಾಭಿಃ ಕರ್ಪೂರೈರ್ಮರಕತಕರಂಡಂ ನಿಬಿಡಿತಮ್ ,
ಅತಸ್ತ್ವದ್ಭೋಗೇನ ಪ್ರತಿದಿನಮಿದಂ ರಿಕ್ತಕುಹರಂ
ವಿಧಿರ್ಭೂಯೋ ಭೂಯೋ ನಿಬಿಡಯತಿ ನೂನಂ ತವ ಕೃತೇ . ೯೪ .
ಕಲಂಕಃ - the stain (on the face of the moon)
ಕಸ್ತೂರೀ - is musk (or musk deer shaped stain on the face of the moon)
ರಜನಿಕರ ಬಿಂಬಂ - the orb of the moon
ಜಲಮಯಂ - full of water
ಕಲಾಭಿಃ ಕರ್ಪೂರೈಃ - with bits (ormoon rays) of camphor
ಮರಕತ ಕರಂಡಂ - an emerald container
ನಿಬಿಡಿತಮ್ - filled
ಅತಃ - therefore
ತ್ವತ್ ಭೋಗೇನ - by your utilisation
ಪ್ರತಿದಿನಂ ಇದಂ - every day, this
ರಿಕ್ತ ಕುಹರಂ - the empty hollow (of the container)
ವಿಧಿಃ - Vidhi (Brahma)
ಭೂಯಃ ಭೂಯಃ - again and again
ನಿಬಿಡಯತಿ ನೂನಂ - indeed fills
ತವ ಕೃತೇ - for your sake
This orb of the moon is an emerald container full of water, filled with bits of camphor; the stain is musk. The empty hollow (of the container), by (virtue of) your utilisation every day, is indeed filled again and again by Vidhi for your sake.
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ಪುರಾರಾತೇರಂತಃ ಪುರಮಸಿ ತತಸ್ತ್ವಚ್ಚರಣಯೋಃ
ಸಪರ್ಯಾ ಮರ್ಯಾದಾ ತರಲಕರಣಾನಾಮಸುಲಭಾ ,
ತಥಾ ಹ್ಯೇತೇ ನೀತಾಃ ಶತಮಖಮುಖಾಃ ಸಿದ್ಧಿಮತುಲಾಂ
ತವ ದ್ವಾರೋಪಾಂತಸ್ಥಿತಿಭಿರಣಿಮಾದ್ಯಾಭಿರಮರಾಃ . ೯೫ .
ಪುರ ಅರಾತೇಃ - of Pura arati (the enemy of the cities of demons or the bodies of man) (Siva)
ಅಂತಃ ಪುರಂ ಅಸಿ - you are in the inner apartments (set aside for women)
ತತಃ - therefore
ತ್ವತ್ ಚರಣಯೋಃ - of your two feet
ಸಪರ್ಯಾ ಮರ್ಯಾದಾ - the rules of propriety in worship
ತರಲ ಕರಣಾನಾಂ - those with fickle senses
ಅಸುಲಭಾ - not easy
ತಥಾ ಹಿ ಏತೇ - thus surely, these
ನೀತಾಃ - take away
ಶತಮಖ ಮುಖಾಃ - those with Satamakha (Indra) as the chief
ಸಿದ್ಧಿಂ ಅತುಲಾಂ - the matchless superhuman powers
ತವ - your
ದ್ವಾರೋಪಾಂತಃ - in proximity to the door
ಸ್ಥಿತಿಭಿಃ - stationed
ಅಣಿಮಾ ಆದ್ಯಾಭಿಃ - Anima (capacity for atomic reduction) and others (the eight superhuman powers or Siddhis personified as godesses)
ಅಮರಾಃ - the celestials (who have not mastered the senses)
You are in the inner apartments of Siva. Therefore, the rules of propriety in the worship of your two feet is not not easy for those with fickle senses. Thus surely, these celestials with Satamkha as the chief (forbidded from entering the inner apartments) take away (only) the matchless superhuman powers of Anima and others (Siddhis) stationed in proximity to your door.
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ಕಲತ್ರಂ ವೈಧಾತ್ರಂ ಕತಿಕತಿ ಭಜಂತೇ ನ ಕವಯಃ
ಶ್ರಿಯೋ ದೇವ್ಯಾಃ ಕೋ ವಾ ನ ಭವತಿ ಪತಿಃ ಕೈರಪಿ ಧನೈಃ ,
ಮಹಾದೇವಂ ಹಿತ್ವಾ ತವ ಸತಿ ಸತೀನಾಮಚರಮೇ
ಕುಚಾಭ್ಯಾಮಾಸಂಗಃ ಕುರವಕತರೋರಪ್ಯಸುಲಭಃ . ೯೬ .
ಕಲತ್ರಂ ವೈಧಾತ್ರಂ - the wife of Vidhata (Brahma) (Saraswati, the goddess of learning)
ಕತಿ ಕತಿ - several
ಭಜಂತೇ ನ - do not serve
ಕವಯಃ - poets
ಶ್ರಿಯೋ ದೇವ್ಯಾಃ - of the goddess of wealth (Lakshmi)
ಕಃ ವಾ ನ ಭವತಿ - who does not become
ಪತಿಃ - the lord
ಕೈಃ ಅಪಿ ಧನೈಃ - with wealth of some sort (or other)
ಮಹಾದೇವಂ - Mahadeva (Siva)
ಹಿತ್ವಾ - except
ತವ ಸತಿ - your Oh chaste one! (Sakti)
ಸತೀನಾಂ ಅಚರಮೇ - Oh first among chaste women! (Sakti)
ಕುಚಾಭ್ಯಾಂ ಆಸಂಗಃ - contact with the bosom
ಕುರವಕ ತರೋಃ ಅಪಿ - even for the Kuravaka (a species of the Amaranth) tree (which by poetic convention longs for the embrace of noble women prior to flowering)
ಅಸುಲಭಃ - it is not easy
Do not several poets serve the wife of Vidhata ? With wealth of some sort, who does not become the lord of the goddess of wealth ? Oh Sati! Oh first among chaste women! except Mahadeva, contact with your bosom is not easy even for the (inanimate) Kuravaka tree.
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ಗಿರಾಮಾಹುರ್ದೇವೀಂ ದ್ರುಹಿಣಗೃಹಿಣೀಮಾಗಮವಿದೋ
ಹರೇಃ ಪತ್ನೀಂ ಪದ್ಮಾಂ ಹರಸಹಚರೀಮದ್ರಿತನಯಾಮ್ ,
ತುರೀಯಾ ಕಾಪಿ ತ್ವಂ ದುರಧಿಗಮನಿಃಸೀಮಮಹಿಮಾ
ಮಹಾಮಾಯಾ ವಿಶ್ವಂ ಭ್ರಮಯಸಿ ಪರಬ್ರಹ್ಮಮಹಿಷಿ . ೯೭ .
ಗಿರಾಂ ಆಹುಃ ದೇವೀಂ - they call as the goddess of speech (Saraswati)
ದ್ರುಹಿಣ ಗೃಹಿಣೀಂ - the wife of Druhina (Brahma)
ಆಗಮ ವಿದುಃ - the knowers of the Agamas (the sacred scriptures)
ಹರೇಃ ಪತ್ನೀಂ - the wife of Hari (Vishnu)
ಪದ್ಮಾಂ - as Padma (one dwelling in the lotus) (Lakshmi)
ಹರ ಸಹಚರೀಂ - the wife of Hara (Siva)
ಅದ್ರಿ ತನಯಾಮ್ - as the daughter of the mountain (Parvati)
ತುರೀಯಾ ಕಾ ಅಪಿ - indescribable fourth one
ತ್ವಂ - you
ದುರಧಿಗಮ - unattainable (by the senses)
ನಿಃಸೀಮ ಮಹಿಮಾ - boundlesly glorious one
ಮಹಾಮಾಯಾ - Mahamaya tattva (one of the twenty five categories representing Siva and Sakti in the evolved state)
ವಿಶ್ವಂ ಭ್ರಮಯಸಿ - you cause the universe to revolve
ಪರಬ್ರಹ್ಮ ಮಹಿಷಿ - Oh Queen consort of the Parabrahman (the Supreme)
Oh Queen consort of the Parabrahman, the knowers of the Agamas call (you) as the goddess of speech, the wife of Druhina, as Padma the wife of Hari (and) as Adri tanaya, the wife of Hara. (But) you are the indescribable fourth one, the unattainable, the boundlessly glorious Mahamaya, (and) you cause the universe to revolve.
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ಕದಾ ಕಾಲೇ ಮಾತಃ ಕಥಯ ಕಲಿತಾಲಕ್ತಕರಸಂ
ಪಿಬೇಯಂ ವಿದ್ಯಾರ್ಥೀ ತವ ಚರಣ ನಿರ್ಣೇಜನಜಲಮ್ ,
ಪ್ರಕೃತ್ಯಾ ಮೂಕಾನಾಮಪಿ ಚ ಕವಿತಾಕಾರಣತಯಾ
ಕದಾ ಧತ್ತೇ ವಾಣೀಮುಖಕಮಲತಾಂಬೂಲರಸತಾಮ್ . ೯೮ .
ಕದಾ ಕಾಲೇ - at what time
ಮಾತಃ ಕಥಯ - Oh Mother! (Sakti), tell
ಕಲಿತ ಅಲಕ್ತಕ ರಸಂ - bearing (mixed with) the (red) lac dye used as a cosmetic on the feet)
ಪಿಬೇಯಂ - I will drink
ವಿದ್ಯಾರ್ಥೀ - seeker of knowledge
ತವ ಚರಣ - your feet
ನಿರ್ಣೇಜನ ಜಲಮ್ - the water used for ablution
ಪ್ರಕೃತ್ಯಾ - naturally
ಮೂಕಾನಾಂ ಅಪಿ ಚ - even of the dumb
ಕವಿತಾ - poetry
ಕಾರಣತಯಾ - the cause
ಕದಾ ಧತ್ತೇ - when will it be bestowed
ವಾಣೀ ಮುಖ ಕಮಲ - the lotus face of Vani (Saraswati)
ತಾಂಬೂಲ ರಸತಾಮ್ - similar to the (red) betel leaf and areca nut juice (from the mouth of Saraswati which by poetic convention is said to bestow poetic genius on one who tastes it)
Oh Mother! tell, at what time will I drink the water bearing the lac dye, used for ablution of your feet ? Being the cause of poetry even of the naturally dumb (and hence) similar to the betel and areca nut juice of the lotus face of Vani, when will it be bestowed?
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ಸರಸ್ವತ್ಯಾ ಲಕ್ಷ್ಮ್ಯಾ ವಿಧಿಹರಿಸಪತ್ನೋ ವಿಹರತೇ
ರತೇಃ ಪಾತಿವ್ರತ್ಯಂ ಶಿಥಿಲಯತಿ ರಮ್ಯೇಣ ವಪುಷಾ ,
ಚಿರಂ ಜೀವನ್ನೇವ ಕ್ಷಪಿತಪಶುಪಾಶವ್ಯತಿಕರಃ
ಪರಾನಂದಾಭಿಖ್ಯಂ ರಸಯತಿ ರಸಂ ತ್ವದ್ಭಜನವಾನ್ . ೯೯ .
ಸರಸ್ವತ್ಯಾ - with Saraswati
ಲಕ್ಷ್ಮ್ಯಾ - and Lakshmi
ವಿಧಿ ಹರಿ - Vidhi (Brahma) (and) Hari (Vishnu)
ಸಪತ್ನಃ - rival
ವಿಹರತೇ - sports
ರತೇಃ ಪಾತಿವ್ರತ್ಯಂ - the chastity of Rati (wife of Cupid)
ಶಿಥಿಲಯತಿ - he lessens
ರಮ್ಯೇಣ ವಪುಷಾ - with a beautiful body
ಚಿರಂ ಜೀವನ್ ಏವ - living eternaly (as a Jivan Mukta, one liberated while alive)
ಕ್ಷಪಿತ - casting off
ಪಶು - the soul bound by spiritual ignorance
ಪಾಶ - the bond of spiritual ignorance
ವ್ಯತಿಕರಃ - contact with
ಪರ ಆನಂದ ಅಭಿಖ್ಯಂ - called supreme bliss
ರಸಯತಿ ರಸಂ - relishes the joy
ತ್ವತ್ ಭಜನವಾನ್ - he who worships you
He who worships you sports with Saraswati and Lakshmi, (and is a) rival to Vidhi and Hari. With a beautiful body, he lessens the chastity of Rati. Living eternally and casting off contact with the soul bound by spiritual ignorance and the bond of spiritual ignorance, he relishes the joy called supreme bliss.
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ಪ್ರದೀಪಜ್ವಾಲಾಭಿರ್ದಿವಸಕರ ನೀರಾಜನವಿಧಿಃ
ಸುಧಾಸೂತೇಶ್ಚಂದ್ರೋಪಲಜಲಲವೈರರ್ಘ್ಯ ರಚನಾ ,
ಸ್ವಕೀಯೈರಂಭೋಭಿಃ ಸಲಿಲನಿಧಿ ಸೌಹಿತ್ಯಕರಣಂ
ತ್ವದೀಯಾಭಿರ್ವಾಗ್ಭಿಸ್ತವ ಜನನಿ ವಾಚಾಂ ಸ್ತುತಿರಿಯಮ್ . ೧೦೦ .
ಪ್ರದೀಪ ಜ್ವಾಲಾಭಿಃ - with the flame of a lamp
ದಿವಸಕರ - for the sun
ನೀರಾಜನ ವಿಧಿಃ - the performance of the oblation of lights
ಸುಧಾಸೂತೇಃ - for the moon
ಚಂದ್ರೋಪಲ - moon stone
ಜಲಲವೈಃ - with drops of water (oozing from the moon stone)
ಅರ್ಘ್ಯ ರಚನಾ - performance of oblation
ಸ್ವಕೀಯೈಃ - with his own
ಅಂಭೋಭಿಃ - waters
ಸಲಿಲನಿಧಿ - to the ocean
ಸೌಹಿತ್ಯಕರಣಂ - giving satisfaction
ತ್ವದೀಯಾಭಿಃ - by your own
ವಾಗ್ಭಿಃ - words
ತವ - your
ಜನನಿ ವಾಚಾಂ - Oh generator of words! (Sakti)
ಸ್ತುತಿಃ ಇಯಮ್ - this hymn of praise
Oh generator of words, this your hymn of praise, by your own words (is like) the performance of the oblation of lights with the flame of the lamp for the sun; the performance of oblation with drops of water (oozing from) the moon stone, for the moon (and) giving satisfaction to the ocean with his own waters.
ಇತಿ ಶ್ರೀಶಂಕರಾಚಾರ್ಯ ವಿರಚಿತಾ ಸೌಂದರ್ಯಲಹರೀ ಸಮಾಪ್ತಮ್
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