ஶ்ரீ ுரு பாுகா வஂநம்
ஐஂகார ஹ்ரீஂகார ரஹஸ்யயுக்த
ஶ்ரீஂகார ூார் மஹாவிூத்யா ,
ஓஂகார மர்ம ப்ரதிபாிநீ்யாஂ
நமோ நமஃ ஶ்ரீ ுரு பாுகா்யாம் .
ஶ்ரீஶஂகராசார்ய விரசிதா ஸௌஂர்யலஹரீ
மூலம் - http://acharya.iitm.ac.in/mirrors/vv/literature/sankara/sound.html
மூல ஆஂ்ல அநுவா ரசயித்ரி - ஶ்ரீமதி ா. உமா கஷ்ணஸ்வாமி
Friday 14 March 2008
ஸௌஂர்யலஹரி ௧ - ௧௦ (ஆநஂலஹரி)
ஶிவஃ ஶக்த்யா யுக்தோ யி வதி ஶக்தஃ ப்ரவிதுஂ
ந சேேவஂ ேவோ ந லு குஶலஃ ஸ்பஂிதுமபி ,
அதஸ்த்வாமாரா்யாஂ ஹரிஹர விரிஂசாிிரபி
ப்ரணஂதுஂ ஸ்தோதுஂ வா கமகத புண்யஃ ப்ரவதி . ௧ .
ஶிவஃ - Siva
ஶக்த்யா - with Sakti
யுக்தஃ யி வதி - when enjoined
ஶக்தஃ ப்ரவிதுஂ - empowered to create
ந சேத் ஏவஂ ேவஃ - if the lord is not thus
ந லு குஶலஃ - indeed unable
ஸ்பஂிதுஂ அபி - to even move
அதஃ - hence
த்வாஂ ஆரா்யாஂ - you, who is worshipped
ஹரி ஹர விரிஂசாிிஃ அபி - even by Hari (Vishnu), Hara (Siva), Virinchi (Brahma) and others
ப்ரணஂதுஂ - to salute
ஸ்தோதுஂ வா - or praise
கஂ - how
அகத புண்யஃ - one who has not performed meritorious deeds
ப்ரவதி - 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 க, cryptically symbolising the word Siva.)
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தநீயாஂஸஂ பாஂஸுஂ தவ சரண பஂகேருஹவஂ
விரிஂசிஃ ஸந்சிந்வந் விரசயதி லோகாநவிகலம் ,
வஹத்யேநஂ ஶௌரிஃ கமபி ஸஹஸ்ரேண ஶிரஸாஂ
ஹரஃ ஸஂக்ஷு்யைநஂ ஜதி ஸிதோ்ூலந விிம் . ௨
தநீயாஂஸஂ பாஂஸு - minute dust
தவ - your
சரண பஂகேருஹ - lotus feet
வஂ - present in
விரிஂசிஃ - Virinchi (Brahma)
ஸஂசிந்வந் - gathering
விரசயதி - makes (Creation)
லோகாந் அவிகலம் - all the worlds
வஹதி ஏநஂ - carries this (Preservation)
ஶௌரிஃ - Shouri (Vishnu)
கஂ அபி - some how
ஸஹஸ்ரேண ஶிரஸாஂ - by a thousand heads (as the serpent Adisesha, the tamasic form of Vishnu, who supports the world with his thousand heads)
ஹரஃ - Hara (Siva)
ஸஂக்ஷு்ய ஏநஂ - having powdered this (Destruction)
ஜதி - observes
ஸித உ்ூலந - sprinkling sacred ash
விிஂ - 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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அவி்யாநாமஂதஸ்திமிர மிஹிர ்வீபநரீ
ஜாநாஂ சைதந்ய ஸ்தக மகரஂ ஸ்ருதிரீ ,
ரி்ராணாஂ சிஂதாமணி ுணநிகா ஜந்மஜலௌ
நிம்நாநாஂ ஂஷ்ட்ரா முரரிபு வராஹஸ்ய வதி . ௩ .
அவி்யாநாஂ - for the spiritually ignorant
அஂத: திமிர - inner darkness
மிஹிர ்வீப நரி - the island city of the sun (a division of the terrestrial world from where the sun is said to rise)
ஜாநாஂ - for the dull witted
சைதந்ய - pure intelligence
ஸ்தக மகரஂ - honey of the (Kalpaka flower) cluster (of the wish yeilding Kalpaka tree)
ஸ்ருதிரீ - flowing stream
ரி்ராணாஂ - for the impoverished
சிஂதாமணி ுணநிகா - necklace of the Cintamani (the wish yeilding gem)
ஜந்ம ஜலௌ - in the ocean of births
நிம்நாநாஂ - those immersed
ஂஷ்ட்ராஃ - the tusks
முர ரிபு - the enemy of (the demon) Mura
வராஹஸ்ய - of the boar (an incarnation of Vishnu)
வதி - 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 சைதந்யஂ.
Cf SVL Verse 3 : Siva is the resort of சித்)
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த்வந்யஃ பாணி்யாமயவரோ ைவதணஃ
த்வமேகா நைவாஸி ப்ரகடித வராீத்யிநயா ,
யாத் த்ராதுஂ ாதுஂ லமபி ச வாஂாஸமிகஂ
ஶரண்யே லோகாநாஂ தவ ஹி சரணாவேவ நிபுணௌ . ௪ .
த்வத் அந்யஃ - other than you
பாணி்யாஂ - by the hands (by empty gesture)
அய வரஃ - bestowers of protection from fear and boon
ைவத ணஃ - the assemblage of gods
த்வஂ ஏகா - you alone
ந ஏவ அஸி - you do not thus
ப்ரகடித - display
வர அீதி - bestowing of boon and protection from fear
அிநயா - by gesture
யாத் த்ராதுஂ - protecting from fear
ாதுஂ லஂ அபி ச - and giving reward
வாஂா ஸமிகஂ - in excess of that desired
ஶரண்யே லோகாநாஂ - Oh refuge of the worlds! (Sakti)
தவ - your
ஹி - indeed
சரணௌ ஏவ - even feet
நிபுணௌ - 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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ஹரிஸ்த்வாமாரா்ய ப்ரணத ஜந ஸௌா்ய ஜநநீம்
புரா நாரீ ூத்வா புரரிபுமபி க்ஷோமநயத் ,
ஸ்மரோபி த்வாஂ நத்வா ரதி நயந லேஹ்யேந வபுஷா
முநீநாமப்யஂதஃ ப்ரவதி ஹி மோஹாய மஹதாம் .௫ .
ஹரிஃ - Hari (Vishnu)
த்வாஂ ஆரா்ய - having worshipped you
ப்ரணத ஜந - people who bow (to you)
ஸௌா்ய ஜநநீஂ - the creator of auspiciousness
புரா - formerly
நாரீ ூத்வா - having become a woman (ஸாரூப்யஂ or assimilation with Sakti, one of the four states of Mukti or Liberation)
புர ரிபுஂ அபி - even Puraripu (the enemy of the three cities of the demons or the three bodies of man), (Siva)
க்ஷோஂ அநயத் - led to agitation
ஸ்மரஃ அபி - Smara (Cupid) too
த்வாஂ நத்வா - having bowed to you
ரதி நயந - the eyes of Rati
லேஹ்யேந வபுஷா - with a body like a lambative
முநீநாஂ அபி - even sages
அஂதஃ - within
ப்ரவதி ஹி - capable indeed
மோஹாய - (of generating) delusion
மஹதாஂ - 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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நுஃ பௌஷ்பஂ மௌர்வீ முகரமயீ பஂச விஶிாஃ
வஸஂதஃ ஸாமஂதோ மலயமராயோந ரஃ ,
தாப்யேகஃ ஸர்வஂ ஹிமிரிஸுதே காமபிகபாஂ
அபாஂாத்தே ல்்வா ஜிமநஂோ விஜயதே . ௬ .
நுஃ பௌஷ்பஂ - the bow is flowery
மௌர்வீ முகரமயீ - the bow string is made of bees
பஂச விஶிாஃ - the five (flowers) are the arrows
வஸஂதஃ - Vasanta (Spring personified)
ஸாமஂதஃ - neighbouring king (the traditional ally of Cupid)
மலய மருத் - breeze from the Malaya mountain (laden with the fragrance of sandal wood found there, by poetic convention)
ஆயோந ரஃ - the war chariot
தா அபி ஏகஃ - even thus and alone
ஸர்வஂ - all
ஹிம ிரி ஸுதே - Oh daughter of the snowy mountain ( Himalayas personified as Himavaan,)! (Sakti)
காஂ அபி கபாஂ - some sort (inexpresseble) of compassion
அபாஂாத் தே - from the corner of your eye
ல்்வா - having obtained
ஜத் இஂ - this world
அநஂஃ - Ananga (the bodiless one), (Cupid)
விஜயதே - 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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க்வணத்காஂசீ ாமா கரிகல குஂஸ்தந நதா
பரிக்ஷீணா ம்யே பரிணத ஶரச்சஂ்ர வநா ,
நுர்ாணாந் பாஶஂ ஸணிமபி நா கரதலைஃ
புரஸ்தாாஸ்தாஂ நஃ புரமிதுராஹோ புருஷிகா . ௭ .
க்வணத் காஂசீ ாமா - one who has a tinkling fillet girdle
கரி கல - young elephant
குஂ ஸ்தந நதா - one curved by a bosom like the frontal globes of a young elephant
பரிக்ஷீணா ம்யே - one who is lean in the waist
பரிணத - fully developed
ஶரச்சஂ்ர வநா - one with a face like the autumnal moon
நுஃ ாணாந் - bow, arrows
பாஶஂ ஸணிஂ அபி - noose and goad
ாநா கர தலைஃ - one who bears in the palm of her hands
புரஸ்தாத் - in front
ஆஸ்தாஂ - let her dwell
நஃ - of us
புரஂ மிதுஃ - of the destroyer of the three cities of the demons or the three bodies of man,� (Siva)
ஆஹோ புருஷிகா - "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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ஸுா ஸிஂோர்ம்யே ஸுரவிடபி வாடீ பரிவதே
மணி்வீபே நீபோபவநவதீ சிஂதாமணிஹே ,
ஶிவாகாரே மஂசே பரமஶிவ பர்யஂக நிலயாஂ
ஜஂதி த்வாஂ ந்யாஃ கதிசந சிாநஂலஹரீம் . ௮ .
ஸுா - nectar
ஸிஂோஃ ம்யே - in the midst of the ocean
ஸுர விடபி வாடீ - park of divine trees
பரிவதே - surrounded by
மணி ்வீபே - in a gem like island
நீப உபவநவதீ - pocessed of a garden of Kadamba trees
சிஂதாமணி ஹே - in a house made of the Cintamani (wish yeilding gem)
ஶிவா ஆகாரே - shaped like Sivaa (the Sakti triangle of the Sricakra)
மஂசே - in the bed stead
பரம ஶிவ - Parama Siva (the supremely auspicious one)
பர்யஂக நிலயாஂ - dwelling in the couch
ஜஂதி த்வாஂ - worship you
ந்யாஃ கதிசந - a few blessed ones
சித் ஆநஂ லஹரீம் - 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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மஹீஂ மூலாாரே கமபி மணிபூரே ஹுதவஹஂ
ஸ்ிதஂ ஸ்வாிஷ்ாநே ஹிமருதமாகாஶமுபரி ,
மநோபி ்ரூம்யே ஸகலமபி ித்வா குலபஂ
ஸஹஸ்ராரே ப்மே ஸஹ ரஹஸி பத்யா விஹரஸே . ௯ .
மஹீஂ மூலாாரே - the earth element in the Muladhara, (the 4 petalled lotus yogic cakra, or the level of conciousness corresponding to Bhuloka)
கமபி மணிபூரே - and the water element in the Manipura, (the 10 petalled lotus yogic cakra or the level of conciousness corresponding to Suvarloka).
ஹுதவஹஂ - the fire element
ஸ்ிதஂ ஸ்வாிஷ்ாநே - present in the Svadhishthana, (the 9 petalled lotus yogic cakra or the level of conciousness corresponding to Bhuvarloka).
ஹி மருத - the air element in the heart, (the 12 petalled lotus yogic Anahata cakra or the level of conciousness corresponding to Maharloka).
ஆகாஶஂ உபரி - above the space element (the 16 petalled lotus yogic Vishuddhi cakra or the level of conciousness corresponding to Taparloka).
மநஃ அபி - and the mind element, (the 2 petalled lotus yogic Aagnya cakra or the level of conciousness corresponding to Janarloka)
்ரூ ம்யே - between the brows
ஸகலஂ அபி ித்வா - having passed through all
குல பஂ- via the Kulapatha or Sushumna nadi (as the subtle Kundalini Sakti)
ஸஹஸ்ராரே ப்மே - in the thousand petalled lotus, (the level of conciousness corresponding to Satyaloka)
ஸஹ - with
ரஹஸி - in secret
பத்யா - with (your) husband (Sadasiva)
விஹரஸே - 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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ஸுாாராஸாரைஶ்சரண யுலாஂதர்விலிதைஃ
ப்ரபஂசஂ ஸிஂசஂதீ புநரபி ரஸாம்நாய மஹஸஃ ,
அவாப்ய ஸ்வாஂ ூமிஂ ுஜநிம்யுஷ்டவலயஂ
ஸ்வமாத்மாநஂ கத்வா ஸ்வபிஷி குலகுஂே குஹரிணி . ௧௦ .
ஸுா - nectar
ாரா ஆஸாரைஃ - with a torrential stream
சரண யுலாஂத - from within (your) pair of feet
விலிதைஃ - trickling
ப்ரபஂசஂ - the body (made of the five elements)
ஸிஂசஂதீ - infusing
புநஃ அபி - once again
ரஸ ஆம்நாய மஹஸஃ - from the luminous collection of nectar (the internal Moon of the Sahasrara or thousand petalled lotus in the brain)
அவாப்ய - having reached
ஸ்வாஂ ூமிஂ - your territory
ுஜ நிஂ - similar to a serpent
அ்யுஷ்ட வலயஂ - three and a half coils
ஸ்வஂ ஆத்மாநஂ கத்வா - having made yourself
ஸ்வபிஷி - you (as the subtle Kundalini Sakti) sleep
குலகுஂே - in the Kulakunda or Muladhara cakra
குஹரிணி - 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.
ஸௌஂர்யலஹரி ௧௧ - ௨௦ (ஆநஂலஹரி)
சதுர்ிஃ ஶ்ரீகஂைஃ ஶிவயுவதிிஃ பஂசிரபி
ப்ரிந்நாிஃ ஶஂோர்நவிரபி மூலப்ரகதிிஃ ,
சதுஶ்சத்வாரிஂஶ் வஸுல கலாஶ்ர த்ரிவலய
த்ரிரோிஃ ஸார்ஂ தவ ஶரணகோணாஃ பரிணதாஃ . ௧௧ .
சதுர்ிஃ ஶ்ரீகஂைஃ - with the four Srikanta (Siva) cakras
ஶிவ யுவதிிஃ - Sivayuvati (Sakti) cakras
பஂசிஃ அபி - and with five
ப்ரிந்நாிஃ - seperate from
ஶஂோஃ - from those of Sambhu (the Siva) cakras
நவிஃ அபி - and with nine
மூல ப்ரகதிிஃ - source materials of the universe
சதுஶ்சத்வாரிஂஶத் - forty four
வஸு ல - eight petalled (lotus)
கலா அஶ்ர - sixteen edged (lotus)
த்ரி வலய - three circles
த்ரி ரோிஃ - with three lines
ஸார்ஂ - with
தவ ஶரண கோணாஃ - the angles of your abode
பரிணதாஃ - 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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த்வீயஂ ஸௌஂர்யஂ துஹிநிரி கந்யே துலயிதுஂ
கவீஂ்ராஃ கல்பஂதே கமபி விரிஂசி ப்ரதயஃ ,
யாலோகௌத்ஸுக்யாமரலலநா யாஂதி மநஸா
தபோிர்ுஷ்ப்ராபாமபி ிரிஶ ஸாயுஜ்ய பவீம் . ௧௨ .
த்வீயஂ - your
ஸௌஂர்யஂ - beauty
துஹிந ிரி கந்யே - Oh daughter of the snowy mountain (Himalayas, personified as Himavaan)! (Sakti)
துலயிதுஂ - to compare
கவீஂ்ராஃ - the best of poets
கல்பஂதே - are able
கஂ அபி - somehow or other
விரிஂசி ப்ரதயஃ - Virinchi (Brahma) and others
யத் ஆலோக ஔத்ஸுக்யாத் - out of ardent desire to see which (your beauty)
அமர லலநாஃ - celestial women
யாஂதி மநஸா - attain through the mind (by imagination)
தபோிஃ ுஷ்ப்ராபாஂ அபி - though difficult to obtain by penance
ிரிஶ - Girisa (Lord of the mountains, (Siva)
ஸாயுஜ்ய பவீஂ - 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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நரஂ வர்ஷீயாஂஸஂ நயநவிரஸஂ நர்மஸு ஜஂ
தவாபாஂாலோகே பதிதமநுாவஂதி ஶதஶஃ
ல்வேணீ ஂாஃ குசகலஶ விஸ்ரஸ்த ஸிசயா
ஹாத் த்ருடயத்காஂச்யோ விலித ுகூலா யுவதயஃ . ௧௩ .
நரஂ - a man
வர்ஷீயாஂஸஂ - very old
நயந விரஸஂ - unpleasant to the eye
நர்மஸு ஜஂ - apathetic in amorous sport
தவ அபாஂ - the corner of your eye
ஆலோகே - within range of sight
பதிதஂ - falls
அநுாவஂதி - pursue
ஶதஶஃ - by the hundreds
லத் வேணீ ஂாஃ - with braided hair loosened
குச கலஶ - the pitcher like breasts (shapely bossom)
விஸ்ரஸ்த ஸிசயா - with cloth slipping
ஹாத் - suddenly
த்ருடயத் காஂச்யஃ - waist ornaments snapping
விலித ுகூலாஃ - with silk garments dropping down
யுவதயஃ - 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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க்ஷிதௌ ஷட்பஂசாஶ் ்விஸமிக பஂசாஶுகே
ஹுதாஶே ்வாஷஷ்டிஶ்சதுரிக பஂசாஶநிலே ,
ிவி ்விஃஷட்த்ரிஂஶந் மநஸி ச சதுஃஷஷ்டிரிதி யே
மயூாஸ்தேஷாமப்யுபரி தவபாஂுஜ யும் . ௧௪ .
க்ஷிதௌ - in the earth element (of the Muladhara cakra)
ஷட்பஂசாஶத் - fifty six
்விஸமிக பஂசாஶத் - fifty two
உகே - in the water element (of the Manipura cakra)
ஹுதாஶே - in the fire element (of the Svadhishthana cakra)
்வாஷஷ்டி - sixty two
சதுரிக பஂசாஶத் - fifty four
அநிலே - in the air element (of the Anahata cakra)
ிவி - in the space element (of the Vishuddhi cakra)
்விஃ ஷட்த்ரிஂஶத் - twice thirty six
மநஸி ச - and in the mind element (of the Aangya cakra)
சதுஃ ஷஷ்டி - sixty four
இதி யே மயூாஃ - those rays that are thus (disposed)
தேஷாஂ அபி உபரி - even above those
தவ - your
பா அஂுஜ யும் - 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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ஶரஜ்ஜ்யோத்ஸ்நா ஶு்ாஂ ஶஶியுத ஜடாஜூட மகுடாஂ
வர த்ராஸ த்ராண ஸ்டிக ுடிகா புஸ்தக கராம் ,
ஸகந்ந த்வா நத்வா கமிவ ஸதாஂ ஸந்நிதே
மு க்ஷீர ்ராக்ஷா முரிம ுரிணாஃ ணிதயஃ . ௧௫ .
ஶரத் ஜ்யோத்ஸ்நா - autumnal moonlight
ஶு்ாஂ - who is pure
ஶஶியுத - endowed with the moon
ஜடா ஜூட மகுடாஂ - who has a tiara on the mass of twisted hair
வர - (gesticulate) granting of boon
த்ராஸ த்ராண - protection from fear
ஸ்டிக ுடிகா - crystal beads
புஸ்தக கராஂ - whose hand (holds) the book
ஸகத் - once
ந - not
த்வா நத்வா - having bowed to you
கஂ இவ - how is it
ஸதாஂ ஸந்நிதே - present for good people
மு - honey
க்ஷீர - milk
்ராக்ஷா - grape
முரிம ுரிணாஃ - charged with sweetness
ணீதயஃ - 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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கவீஂ்ராணாஂ சேதஃ கமலவந ாலாதப ருசிஂ
ஜஂதே யே ஸஂதஃ கதிசிருணாமேவ வதீம் ,
விரிஂசி ப்ரேயஸ்யாஸ்தருணதர ஶ்ரஂார லஹரீ
ீராிர்வா்ிர்விதி ஸதாஂ ரஂஜநமமீ . ௧௬ .
கவீஂ்ராணாஂ சேதஃ - the minds of the best of poets
கமல வந - lotus cluster
ால ஆதப ருசிஂ - light of the morning sun
ஜஂதே - (they) worship
யே ஸஂதஃ கதிசித் - those few good men
அருணாஂ ஏவ வதீம் - you as the red dawn itself
விரிஂசி ப்ரேயஸ்யாஃ - of the beloved of Virinchi (Saraswati)
தருணதர - fresher (ever fresh)
ஶ்ரஂார லஹரீ - wave of the (poetic) sentiment of love
ீராிஃ வா்ிஃ - by profound words
விதி - (they) give
ஸதாஂ - to good men
ரஂஜநஂ - (aesthetic) pleasure
அமீ - 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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ஸவித்ரீிர்வாசாஂ ஶஶிமணி ஶிலாஂ ருசிிஃ
வஶிந்யா்யாிஸ்த்வாஂ ஸஹ ஜநநி ஸஂசிஂதயதி யஃ ,
ஸ கர்தா காவ்யாநாஂ வதி மஹதாஂ ஂிருசிிஃ
வசோிர்வா்ேவீ வநகமலாமோ முரைஃ . ௧௭ .
ஸவித்ரீிஃ வாசாஂ - with the generators of speech (Vagdevatas)
ஶஶிமணி ஶிலா - moon stone gem
ஂ ருசிிஃ - lustre of the broken
வஶிநீ ஆ்யாிஃ - with Vasini and others (the 18 Vagdevatas)
த்வாஂ ஸஹ - together with you
ஜநநி - Oh Mother! (Sakti)
ஸஂசிஂதயதி யஃ - he who reflects
ஸஃ கர்தா காவ்யாநாஂ வதி - he is the author of poetic composition
மஹதாஂ - great (poets)
ஂி ருசிிஃ - with the beauty of wit
வசோிஃ - with words
வாக் ேவீ வந கமல - the lotus face of the goddess of speech
ஆமோ முரைஃ - 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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தநுச்ாயாிஸ்தே தருண தரணி ஶ்ரீஸரணிிஃ
ர்ிவஂ ஸர்வாமுர்வீமருணிமநிம்நாஂ ஸ்மரதி யஃ ,
வஂத்யஸ்ய த்ரஸ்ய்வநஹரிண ஶாலீந நயநாஃ
ஸஹோர்வஶ்யா வஶ்யாஃ கதி கதி ந ீர்வாண ணிகாஃ . ௧௮ .
தநுச்ாயாிஃ - by the lustre of body
தே - your
தருண தரணி ஶ்ரீஃ - the lustre of the newly risen sun
ஸரணிிஃ - with arrangement
ிவஂ - heaven
ஸர்வாஂ உர்வீஂ - all the earth
அருணிமநி ம்நாஂ - immersed in redness
ஸ்மரதி யஃ - he who thinks
வஂதி அஸ்ய - to him
த்ரஸ்யத் வந ஹரிண - frightened forest deer
ஶாலீந நயநாஃ - eyes resembling
ஸஹ ஊர்வஶ்யாஃ - along with Urvasi (the most beautiful of the
celestial maidens)
வஶ்யாஃ - (are) submissive
கதி கதி - how many
ந - not
ீர்வாண ணிகாஃ - 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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முஂ ிஂுஂ கத்வா குசயுமஸ்தஸ்ய தோ
ஹரார்ஂ ்யாயே்யோ ஹரமஹிஷி தே மந்மகலாம் ,
ஸ ஸ்யஃ ஸஂக்ஷோஂ நயதி வநிதா இத்யதி லு
த்ரிலோகீமப்யாஶு ்ரமயதி ரவீஂு ஸ்தநயுாம் . ௧௯ .
முஂ - face
ிஂுஂ - the central circle of the Sricakra (representing Siva
and Sakti in the causal stage of creation)
கத்வா - having regarded
குச யுஂ - the pair of breasts
அஃ தஸ்ய - below that
தத் அஃ - below that
ஹரார்ஂ - the lower half of Siva (Yoni or the female organs of generation)
்யாயேத் யஃ - he who will meditate
ஹரமஹிஷி - Oh queen of Hara (Siva)! (Sakti)
தே மந்மகலாஂ - your manifestation of creative will
ஸஃ ஸ்யஃ - he immediately
ஸஂக்ஷோஂ நயதி - reduces (them) to a state of agitation
வநிதா - women
இதி அதி லு - as for this, it is very easy
த்ரிலோகீஂ அபி - even the maiden of the three worlds (personified as a woman)
ஆஶு ்ரமயதி - quickly deludes
ரவி இஂு ஸ்தந யுாஂ - 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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கிரஂதீமஂே்யஃ கிரண நிகுருஂாமதரஸஂ
ஹி த்வாமாத்தே ஹிமகரஶிலா மூர்திமிவ யஃ ,
ஸ ஸர்பாணாஂ ர்பஂ ஶமயதி ஶகுஂதாிப இவ
ஜ்வரப்லுஷ்டாந் ஷ்ட்யா ஸுயதி ஸுா ாரஸிரயா . ௨௦ .
கிரஂதீஂ - scattering
அஂே்யஃ - from the body parts
கிரண நிகுருஂ - multitude of rays
அமத ரஸஂ - the essence of nectar
ஹி - in the heart
த்வாஂ - you
ஆத்தே - he fixes
ஹிமகர ஶிலா - moon stone
மூர்திஂ இவ - like an idol
யஃ ஸஃ - he, who
ஸர்பாணாஂ ர்பஂ - the pride of serpents (poison)
ஶமயதி - he destroys
ஶகுஂதாிபஃ இவ - like the lord of birds (Garuda)
ஜ்வர ப்லுஷ்டாந் - those scorched by fever
ஷ்ட்யா - by a look
ஸுயதி - he comforts
ஸுா ார ஸிரயா - 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).
ஸௌஂர்யலஹரி ௨௧ - ௩௦ (ஆநஂலஹரி)
தடில்லோ தந்வீஂ தபந ஶஶி வைஶ்வாநரமயீஂ
நிஷண்ணாஂ ஷண்ணாமப்யுபரி கமலாநாஂ தவ கலாஂ ,
மஹாப்மாடவ்யாஂ மிதமலமாயேந மநஸா
மஹாஂதஃ பஶ்யஂதோ தி பரமாஹ்லா லஹரீம் . ௨௧ .
தடில்லோ தந்வீஂ - 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).
தபந - sun
ஶஶி - moon
வைஶ்வாநரமயீஂ - of the nature of fire
நிஷண்ணாஂ - seated
ஷண்ணாஂ - the six
அபி - and (the three granthis or knots - Brahma, Vishnu and Rudra, seperating the cakras)
உபரி - above
கமலாநாஂ - the lotuses (yogic cakras)
தவ கலாஂ - 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.
மஹா ப்மாடவ்யாஂ - in the great lotus forest (the Sahasrara)
மித மல மாயேந - free from sin and illusion
மநஸா - by a mind
மஹாஂதஃ - greatmen
பஶ்யஂதஃ - those who perceive
தி - pocess
பரஂ ஆஹ்லா லஹரீஂ - 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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வாநி த்வஂ ாஸே மயி விதர ஷ்டிஂ ஸகருணாஂ
இதி ஸ்தோதுஂ வாஂந் கயதி வாநி த்வமிதி யஃ ,
தைவ த்வஂ தஸ்மை ிஶஸி நிஜஸாயுஜ்ய பவீஂ
முகுஂ ்ரஹ்மேஂ்ர ஸ்ுட மகுட நீராஜிதபாம் . ௨௨ .
வாநி - Oh Bhavani! (Sakti)
த்வஂ ாஸே மயி - on me your slave
விதர - you bestow
ஷ்டிஂ - look
ஸகருணாஂ - endowed with compassion
இதி - thus
ஸ்தோதுஂ வாஂந் - desiring to praise
கயதி - says
வாநி த்வஂ இதி - may I become you, thus (by treating the word "Bhavani" as a verbal declension, one elevates the meaning to that of the aphorisitic declaration : அஹஂ ்ரஹ்மாஸ்மி).
யஃ - he
தா ஏவ - at that moment itself
த்வஂ - you
தஸ்மை ிஶஸி - you grant to him
நிஜ ஸாயுஜ்ய பவீஂ - the state of perpetual absorption of the self into the deity (one of the four states of Mukti or Liberation)
முகுஂ - Mukunda (Hari)
்ரஹ்ம - Brahma
இஂ்ர - Indra
ஸ்ுட மகுட - bright diadems
நீராஜித பாஂ - 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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த்வயா ஹத்வா வாமஂ வபுரபரிதப்தேந மநஸா
ஶரீரார்ஂ ஶஂோரபரமபி ஶஂகே ஹதமூத் ,
யேதத் த்வ்ரூபஂ ஸகலமருணாஂ த்ரிநயநஂ
குசா்யாமாநம்ரஂ குடில ஶஶி சூால மகுடம் . ௨௩ .
த்வயா - by you
ஹத்வா - having taken over
வாமஂ வபுஃ - the left half of the body
அபரிதப்தேந மநஸா - with a dissatisfied mind
ஶரீரார்ஂ - half of the body
ஶஂோஃ - of Sambhu (Siva)
அபரஂ அபி - the other (half) also
ஶஂகே - I think
ஹதஂ அூத் - was taken
யத் - because
ஏதத் த்வத் ரூபஂ - this your form
ஸகலஂ அருணாஂ - entirely red
த்ரி நயநஂ - has three eyes
குசா்யாஂ ஆநம்ரஂ - curved by the bosom
குடில ஶஶி - the crescent moon
சூால மகுடம் - 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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ஜத்ஸூதே ாதா ஹரிரவதி ரு்ரஃ க்ஷபயதே
திரஸ்குர்வந் ஏதத் ஸ்வயமபி வபுரீஶஸ்திரயதி ,
ஸா பூர்வஃ ஸர்வஂ திமநுஹ்ணாதி ச ஶிவ
ஸ்தவாஜ்ஞாமாலஂ்ய க்ஷணசலிதயோஃ ்ரூலதிகயோஃ . ௨௪ .
ஜத் ஸூதே - begets the world
ாதா - Dhata (Brahma)
ஹரிஃ அவதி - Hari (Vishnu) protects
ரு்ரஃ க்ஷபயதே - Rudra destroys
திரஸ்குர்வந் - withdrawing
ஏதத் - this (Dhata, Hari and Rudra)
ஸ்வயஂ அபி வபுஃ - even his own body
ஈஶஃ - Isa
திரயதி - obscures (Isa withdraws into Sadasiva. ie universal dissolution)
ஸா பூர்வஃ - preceeded by the word "Sada" (perpetual)
ஸர்வஂ தத் இஂ - in all this
அநுஹ்ணாதி - obliges
ச - indeed
ஶிவஃ - Siva (Sadasiva, who is passive and in eternal union with Sakti)
தவ ஆஜ்ஞாஂ ஆலஂ்ய - stayed by your order
க்ஷண சலிதயோஃ - exhibiting momentary movement
்ரூ லதிகயோஃ - 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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த்ரயாணாஂ ேவாநாஂ த்ரிுண ஜநிதாநாஂ தவ ஶிவே
வேத் பூஜா பூஜா தவ சரணயோர்யா விரசிதா ,
தா ஹி த்வத்பாோ்வஹந மணிபீஸ்ய நிகடே
ஸ்ிதா ஹ்யேதே ஶஶ்வந்முகுலித கரோத்தஂஸ மகுடாஃ . ௨௫ .
த்ரயாணாஂ ேவாநாஂ - of the three gods (Brahma, Vishnu and Rudra)
த்ரி ுண ஜநிதாநாஂ - born of the three properties (Sattva, Rajas and Tamas)
தவ - your
ஶிவே - Oh Sivaa ! (Sakti)
வேத் பூஜா - becomes homage
பூஜா - homage
தவ சரணயோஃ - to your feet
யா விரசிதா - that made
தா ஹி - this is appropriate
த்வத் பா - your feet
உ்வஹந - supporting
மணி பீஸ்ய - of the gem (studded) pedestal
நிகடே - in proximity
ஸ்ிதாஃ - (they) stand
ஹி ஏதே - indeed these (gods)
ஶஶ்வத் - eternally
முகுலித கரஃ - hands held together in the shape of a bud
உத்தஂஸ மகுடாஃ - 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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விரிஂசிஃ பஂசத்வஂ வ்ரஜதி ஹரிராப்நோதி விரதிஂ
விநாஶஂ கீநாஶோ ஜதி நோ யாதி நிநம் ,
விதஂ்ரீ மாஹேஂ்ரீ விததிரபி ஸஂமீலித ஶா
மஹாஸஂஹாரேஸ்மிந் விஹரதி ஸதி த்வத்பதிரஸௌ . ௨௬ .
விரிஂசிஃ - Virinchi (Brahma)
பஂசத்வஂ வ்ரஜதி - proceeds to death (dissolution into the five elements)
ஹரிஃ - Hari (Vishnu)
ஆப்நோதி விரதிஂ - meets an end
விநாஶஂ - destruction
கீநாஶஃ - Kinaasa (Yama, the lord of death)
ஜதி - obtains
நஃ - Dhanada (Kubera, the lord of wealth)
யாதி நிநஂ - proceeds to death
விதஂ்ரீ - are in deep sleep (of death)
மாஹேஂ்ரீ விததிஃ அபி - the group of Mahendras (Indra the lord of gods) also
ஸஂமீலித ஶா - with eyes closed
மஹா ஸஂஹாரே அஸ்மிந் - in this the great universal destruction
விஹரதி - he sports
ஸதி - Oh Sati! (chaste wife) (Sakti)
த்வத் பதிஃ அஸௌ - 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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ஜபோ ஜல்பஃ ஶில்பஂ ஸகலமபி மு்ரா விரசநா
திஃ ப்ராக்ஷிண்ய க்ரமணமஶநா்யாஹுதி விிஃ ,
ப்ரணாமஃ ஸஂவேஶஃ ஸுமிலமாத்மார்பண ஶா
ஸபர்யா பர்யாயஸ்தவ வது யந்மே விலஸிதம் . ௨௭ .
ஜபஃ - muttered prayers
ஜல்பஃ - speech
ஶில்பஂ - manual tasks
ஸகலஂ அபி - and all
மு்ரா விரசநா - the symbolic arrangement of fingers in worship
திஃ - the gait
ப்ராக்ஷிண்ய க்ரமணஂ - the steps of circambulation of the deity
அஶநாி - food etc.
ஆஹுதி விிஃ - the method of offering oblations
ப்ரணாமஃ - salutation
ஸஂவேஶஃ - sleep
ஸுஂ அிலஂ - all that is facile
ஆத்மார்பண ஶா - from the point of view of offering the self
ஸபர்யா பர்யாயஃ - synonymous with worship
தவ வது - let it be to you
யத் மே விலஸிதம் - 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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ஸுாமப்யாஸ்வா்ய ப்ரதிய ஜரா மத்யு ஹரிணீஂ
விப்யஂதே விஶ்வே விி ஶதமா்யா ிவிஷஃ ,
கராலஂ யத் க்ஷ்வேலஂ கலிதவதஃ காலகலநா
ந ஶஂோஸ்தந்மூலஂ தவ ஜநநி தாடஂக மஹிமா . ௨௮ .
ஸுாஂ அபி - even ambrosia
ஆஸ்வா்ய - having eaten
ப்ரதிய - the fearful
ஜரா மத்யு - old age (and) death
ஹரிணீஂ - that which removes
விப்யஂதே - they die
விஶ்வே - all
விி - Vidhi (Brahma)
ஶதமஃ ஆ்யாஃ - Satamkha (Indra) and others
ிவிஷஃ - inhabitants of heaven
கராலஂ - dreadful
யத் - because
க்ஷ்வேலஂ - poison
கலிதவதஃ - one who has swallowed a mouthful
கால கலநா - subject to time (does not succumb to death)
ந - not
ஶஂோஃ - for Sambhu (Siva)
தத் மூலஂ - because of it
தவ ஜநநி - your Oh Mother! (Sakti)
தாடஂக மஹிமா - 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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கிரீடஂ வைரிஂசஂ பரிஹர புரஃ கைடிஃ
கோரே கோடீரே ஸ்லஸி ஜஹி ஜஂாரி மகுடம் ,
ப்ரணம்ரேஷ்வேதேஷு ப்ரஸமுபயாதஸ்ய வநஂ
வஸ்யா்யுத்ாநே தவ பரிஜநோக்திர்விஜயதே . ௨௯ .
கிரீடஂ - the crown
வைரிஂசஂ - of Virinchi (Brahma)
பரிஹர - you avoid
புரஃ - in front
கைட ிஃ - the destroyer of (the demon) Kaitabha (Vishnu)
கோரே கோடீரே - the hard crown
ஸ்லஸி - you (will) trip
ஜஹி - avoid
ஜஂாரி மகுடம் - the crown of the enemy of Jambha (Indra)
ப்ரணம்ரேஷு ஏதேஷு - when these (gods) are paying obeissance
ப்ரஸஂ - impetuously
உபயாதஸ்ய வநஂ - who approaches (your) abode
வஸ்ய - of Bhava (Siva)
அ்யுத்ாநே - when you rise in honour
தவ - your
பரிஜநோக்திஃ - the words of the retinue
விஜயதே - 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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ஸ்வேஹோ்ூதாிர்ணிிரணிமா்யாிரிதோ
நிஷேவ்யே நித்யே த்வாமஹமிதி ஸா ாவயதி யஃ ,
கிமாஶ்சர்யஂ தஸ்ய த்ரிநயந ஸம்ிஂ தணயதோ
மஹாஸஂவர்தா்நிர்விரசயதி நீராஜந விிம் . ௩௦ .
ஸ்வேஹோ்ூதாிஃ - generated from (your) own body
ணிிஃ - by the light rays
அணிமா்யாிஃ - Anima (capacity for atomic reduction) and others
(the eight superhuman powers or Siddhis, personified as godesses)
அிதஃ - surrounded by
நிஷேவ்யே - Oh one worthy of adoration! (Sakti)
நித்யே - Oh eternal one! (Sakti)
த்வாஂ அஹஂ இதி - you as the self (the aphorisitic declaration
அஹஂ ்ரஹ்மாஸ்மி)
ஸா - always
ாவயதி - meditates
யஃ - he who
கிஂ ஆஶ்சர்யஂ - Oh how wonderful!
தஸ்ய - to him
த்ரிநயந ஸம்ிஂ - the wealth of absorption into the three eyed one (Siva)
தணயதஃ - as equivalent to (but a piece of) straw
மஹா ஸஂவர்தா்நிஃ - the great fire of dissolution
விரசயதி - performs
நீராஜந விிஂ - 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).
நிஷண்ணாஂ ஷண்ணாமப்யுபரி கமலாநாஂ தவ கலாஂ ,
மஹாப்மாடவ்யாஂ மிதமலமாயேந மநஸா
மஹாஂதஃ பஶ்யஂதோ தி பரமாஹ்லா லஹரீம் . ௨௧ .
தடில்லோ தந்வீஂ - 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).
தபந - sun
ஶஶி - moon
வைஶ்வாநரமயீஂ - of the nature of fire
நிஷண்ணாஂ - seated
ஷண்ணாஂ - the six
அபி - and (the three granthis or knots - Brahma, Vishnu and Rudra, seperating the cakras)
உபரி - above
கமலாநாஂ - the lotuses (yogic cakras)
தவ கலாஂ - 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.
மஹா ப்மாடவ்யாஂ - in the great lotus forest (the Sahasrara)
மித மல மாயேந - free from sin and illusion
மநஸா - by a mind
மஹாஂதஃ - greatmen
பஶ்யஂதஃ - those who perceive
தி - pocess
பரஂ ஆஹ்லா லஹரீஂ - 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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வாநி த்வஂ ாஸே மயி விதர ஷ்டிஂ ஸகருணாஂ
இதி ஸ்தோதுஂ வாஂந் கயதி வாநி த்வமிதி யஃ ,
தைவ த்வஂ தஸ்மை ிஶஸி நிஜஸாயுஜ்ய பவீஂ
முகுஂ ்ரஹ்மேஂ்ர ஸ்ுட மகுட நீராஜிதபாம் . ௨௨ .
வாநி - Oh Bhavani! (Sakti)
த்வஂ ாஸே மயி - on me your slave
விதர - you bestow
ஷ்டிஂ - look
ஸகருணாஂ - endowed with compassion
இதி - thus
ஸ்தோதுஂ வாஂந் - desiring to praise
கயதி - says
வாநி த்வஂ இதி - may I become you, thus (by treating the word "Bhavani" as a verbal declension, one elevates the meaning to that of the aphorisitic declaration : அஹஂ ்ரஹ்மாஸ்மி).
யஃ - he
தா ஏவ - at that moment itself
த்வஂ - you
தஸ்மை ிஶஸி - you grant to him
நிஜ ஸாயுஜ்ய பவீஂ - the state of perpetual absorption of the self into the deity (one of the four states of Mukti or Liberation)
முகுஂ - Mukunda (Hari)
்ரஹ்ம - Brahma
இஂ்ர - Indra
ஸ்ுட மகுட - bright diadems
நீராஜித பாஂ - 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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த்வயா ஹத்வா வாமஂ வபுரபரிதப்தேந மநஸா
ஶரீரார்ஂ ஶஂோரபரமபி ஶஂகே ஹதமூத் ,
யேதத் த்வ்ரூபஂ ஸகலமருணாஂ த்ரிநயநஂ
குசா்யாமாநம்ரஂ குடில ஶஶி சூால மகுடம் . ௨௩ .
த்வயா - by you
ஹத்வா - having taken over
வாமஂ வபுஃ - the left half of the body
அபரிதப்தேந மநஸா - with a dissatisfied mind
ஶரீரார்ஂ - half of the body
ஶஂோஃ - of Sambhu (Siva)
அபரஂ அபி - the other (half) also
ஶஂகே - I think
ஹதஂ அூத் - was taken
யத் - because
ஏதத் த்வத் ரூபஂ - this your form
ஸகலஂ அருணாஂ - entirely red
த்ரி நயநஂ - has three eyes
குசா்யாஂ ஆநம்ரஂ - curved by the bosom
குடில ஶஶி - the crescent moon
சூால மகுடம் - 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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ஜத்ஸூதே ாதா ஹரிரவதி ரு்ரஃ க்ஷபயதே
திரஸ்குர்வந் ஏதத் ஸ்வயமபி வபுரீஶஸ்திரயதி ,
ஸா பூர்வஃ ஸர்வஂ திமநுஹ்ணாதி ச ஶிவ
ஸ்தவாஜ்ஞாமாலஂ்ய க்ஷணசலிதயோஃ ்ரூலதிகயோஃ . ௨௪ .
ஜத் ஸூதே - begets the world
ாதா - Dhata (Brahma)
ஹரிஃ அவதி - Hari (Vishnu) protects
ரு்ரஃ க்ஷபயதே - Rudra destroys
திரஸ்குர்வந் - withdrawing
ஏதத் - this (Dhata, Hari and Rudra)
ஸ்வயஂ அபி வபுஃ - even his own body
ஈஶஃ - Isa
திரயதி - obscures (Isa withdraws into Sadasiva. ie universal dissolution)
ஸா பூர்வஃ - preceeded by the word "Sada" (perpetual)
ஸர்வஂ தத் இஂ - in all this
அநுஹ்ணாதி - obliges
ச - indeed
ஶிவஃ - Siva (Sadasiva, who is passive and in eternal union with Sakti)
தவ ஆஜ்ஞாஂ ஆலஂ்ய - stayed by your order
க்ஷண சலிதயோஃ - exhibiting momentary movement
்ரூ லதிகயோஃ - 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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த்ரயாணாஂ ேவாநாஂ த்ரிுண ஜநிதாநாஂ தவ ஶிவே
வேத் பூஜா பூஜா தவ சரணயோர்யா விரசிதா ,
தா ஹி த்வத்பாோ்வஹந மணிபீஸ்ய நிகடே
ஸ்ிதா ஹ்யேதே ஶஶ்வந்முகுலித கரோத்தஂஸ மகுடாஃ . ௨௫ .
த்ரயாணாஂ ேவாநாஂ - of the three gods (Brahma, Vishnu and Rudra)
த்ரி ுண ஜநிதாநாஂ - born of the three properties (Sattva, Rajas and Tamas)
தவ - your
ஶிவே - Oh Sivaa ! (Sakti)
வேத் பூஜா - becomes homage
பூஜா - homage
தவ சரணயோஃ - to your feet
யா விரசிதா - that made
தா ஹி - this is appropriate
த்வத் பா - your feet
உ்வஹந - supporting
மணி பீஸ்ய - of the gem (studded) pedestal
நிகடே - in proximity
ஸ்ிதாஃ - (they) stand
ஹி ஏதே - indeed these (gods)
ஶஶ்வத் - eternally
முகுலித கரஃ - hands held together in the shape of a bud
உத்தஂஸ மகுடாஃ - 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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விரிஂசிஃ பஂசத்வஂ வ்ரஜதி ஹரிராப்நோதி விரதிஂ
விநாஶஂ கீநாஶோ ஜதி நோ யாதி நிநம் ,
விதஂ்ரீ மாஹேஂ்ரீ விததிரபி ஸஂமீலித ஶா
மஹாஸஂஹாரேஸ்மிந் விஹரதி ஸதி த்வத்பதிரஸௌ . ௨௬ .
விரிஂசிஃ - Virinchi (Brahma)
பஂசத்வஂ வ்ரஜதி - proceeds to death (dissolution into the five elements)
ஹரிஃ - Hari (Vishnu)
ஆப்நோதி விரதிஂ - meets an end
விநாஶஂ - destruction
கீநாஶஃ - Kinaasa (Yama, the lord of death)
ஜதி - obtains
நஃ - Dhanada (Kubera, the lord of wealth)
யாதி நிநஂ - proceeds to death
விதஂ்ரீ - are in deep sleep (of death)
மாஹேஂ்ரீ விததிஃ அபி - the group of Mahendras (Indra the lord of gods) also
ஸஂமீலித ஶா - with eyes closed
மஹா ஸஂஹாரே அஸ்மிந் - in this the great universal destruction
விஹரதி - he sports
ஸதி - Oh Sati! (chaste wife) (Sakti)
த்வத் பதிஃ அஸௌ - 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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ஜபோ ஜல்பஃ ஶில்பஂ ஸகலமபி மு்ரா விரசநா
திஃ ப்ராக்ஷிண்ய க்ரமணமஶநா்யாஹுதி விிஃ ,
ப்ரணாமஃ ஸஂவேஶஃ ஸுமிலமாத்மார்பண ஶா
ஸபர்யா பர்யாயஸ்தவ வது யந்மே விலஸிதம் . ௨௭ .
ஜபஃ - muttered prayers
ஜல்பஃ - speech
ஶில்பஂ - manual tasks
ஸகலஂ அபி - and all
மு்ரா விரசநா - the symbolic arrangement of fingers in worship
திஃ - the gait
ப்ராக்ஷிண்ய க்ரமணஂ - the steps of circambulation of the deity
அஶநாி - food etc.
ஆஹுதி விிஃ - the method of offering oblations
ப்ரணாமஃ - salutation
ஸஂவேஶஃ - sleep
ஸுஂ அிலஂ - all that is facile
ஆத்மார்பண ஶா - from the point of view of offering the self
ஸபர்யா பர்யாயஃ - synonymous with worship
தவ வது - let it be to you
யத் மே விலஸிதம் - 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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ஸுாமப்யாஸ்வா்ய ப்ரதிய ஜரா மத்யு ஹரிணீஂ
விப்யஂதே விஶ்வே விி ஶதமா்யா ிவிஷஃ ,
கராலஂ யத் க்ஷ்வேலஂ கலிதவதஃ காலகலநா
ந ஶஂோஸ்தந்மூலஂ தவ ஜநநி தாடஂக மஹிமா . ௨௮ .
ஸுாஂ அபி - even ambrosia
ஆஸ்வா்ய - having eaten
ப்ரதிய - the fearful
ஜரா மத்யு - old age (and) death
ஹரிணீஂ - that which removes
விப்யஂதே - they die
விஶ்வே - all
விி - Vidhi (Brahma)
ஶதமஃ ஆ்யாஃ - Satamkha (Indra) and others
ிவிஷஃ - inhabitants of heaven
கராலஂ - dreadful
யத் - because
க்ஷ்வேலஂ - poison
கலிதவதஃ - one who has swallowed a mouthful
கால கலநா - subject to time (does not succumb to death)
ந - not
ஶஂோஃ - for Sambhu (Siva)
தத் மூலஂ - because of it
தவ ஜநநி - your Oh Mother! (Sakti)
தாடஂக மஹிமா - 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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கிரீடஂ வைரிஂசஂ பரிஹர புரஃ கைடிஃ
கோரே கோடீரே ஸ்லஸி ஜஹி ஜஂாரி மகுடம் ,
ப்ரணம்ரேஷ்வேதேஷு ப்ரஸமுபயாதஸ்ய வநஂ
வஸ்யா்யுத்ாநே தவ பரிஜநோக்திர்விஜயதே . ௨௯ .
கிரீடஂ - the crown
வைரிஂசஂ - of Virinchi (Brahma)
பரிஹர - you avoid
புரஃ - in front
கைட ிஃ - the destroyer of (the demon) Kaitabha (Vishnu)
கோரே கோடீரே - the hard crown
ஸ்லஸி - you (will) trip
ஜஹி - avoid
ஜஂாரி மகுடம் - the crown of the enemy of Jambha (Indra)
ப்ரணம்ரேஷு ஏதேஷு - when these (gods) are paying obeissance
ப்ரஸஂ - impetuously
உபயாதஸ்ய வநஂ - who approaches (your) abode
வஸ்ய - of Bhava (Siva)
அ்யுத்ாநே - when you rise in honour
தவ - your
பரிஜநோக்திஃ - the words of the retinue
விஜயதே - 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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ஸ்வேஹோ்ூதாிர்ணிிரணிமா்யாிரிதோ
நிஷேவ்யே நித்யே த்வாமஹமிதி ஸா ாவயதி யஃ ,
கிமாஶ்சர்யஂ தஸ்ய த்ரிநயந ஸம்ிஂ தணயதோ
மஹாஸஂவர்தா்நிர்விரசயதி நீராஜந விிம் . ௩௦ .
ஸ்வேஹோ்ூதாிஃ - generated from (your) own body
ணிிஃ - by the light rays
அணிமா்யாிஃ - Anima (capacity for atomic reduction) and others
(the eight superhuman powers or Siddhis, personified as godesses)
அிதஃ - surrounded by
நிஷேவ்யே - Oh one worthy of adoration! (Sakti)
நித்யே - Oh eternal one! (Sakti)
த்வாஂ அஹஂ இதி - you as the self (the aphorisitic declaration
அஹஂ ்ரஹ்மாஸ்மி)
ஸா - always
ாவயதி - meditates
யஃ - he who
கிஂ ஆஶ்சர்யஂ - Oh how wonderful!
தஸ்ய - to him
த்ரிநயந ஸம்ிஂ - the wealth of absorption into the three eyed one (Siva)
தணயதஃ - as equivalent to (but a piece of) straw
மஹா ஸஂவர்தா்நிஃ - the great fire of dissolution
விரசயதி - performs
நீராஜந விிஂ - 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).
ஸௌஂர்யலஹரி ௩௧ - ௪௧ (ஆநஂலஹரி)
சதுஃ ஷஷ்ட்யா தஂத்ரைஃ ஸகலமதிஸஂாய ுவநஂ
ஸ்ிதஸ்தத்தத் ஸி்ி ப்ரஸவ பரதஂத்ரைஃ பஶுபதிஃ ,
புநஸ்த்வந்நிர்ஂாில புருஷார்ைக டநா
ஸ்வதஂத்ரஂ தே தஂத்ரஂ க்ஷிதிதலமவாதீதரிம் . ௩௧ .
சதுஃ ஷஷ்ட்யா தஂத்ரைஃ - with the sixty four spiritual disciplines (which do not follow the Vedic path and aim at Artha and Kama only)
ஸகலஂ - all
அதிஸஂாய - having deceived
ுவநஂ - the world
ஸ்ிதஃ - desisted
தத் தத் - that, that (to each individually)
ஸி்ி ப்ரஸவ - capable of generating a result
பர தஂத்ரைஃ - restricted to
பஶுபதிஃ - Pasupati (Siva)
புநஃ - but
த்வத் நிர்ஂாத் - importuned by you
அில புருஷார் - all the principal objects of life (Dharma, Artha, Kama and Moksha)
ஏக டநா - brings together as one
ஸ்வதஂத்ரஂ - independently
தே தஂத்ரஂ - your spiritual discipline (the SriVidya expounded in the Subhagamapancakam, following the Vedic path and aiming at Moksha)
க்ஷிதிதலஂ - the surface of the earth
அவாதீதரத் - caused to descend
இம் - 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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ஶிவஃ ஶக்திஃ காமஃ க்ஷிதிர ரவிஃ ஶீதகிரணஃ
ஸ்மரோ ஹஂஸஃ ஶக்ரஸ்தநு ச பரா மார ஹரயஃ ,
அமீ ஹல்லோிஸ்திஸிரவஸாநேஷு டிதா
ஜஂதே வர்ணாஸ்தே தவ ஜநநி நாமாவயவதாம் . ௩௨ .
ஶிவஃ - the word Siva standing for the syllable `ka'
ஶக்திஃ - the word Sakti standing for the syllable `e'
காமஃ - the word Kama (Cupid) standing for the syllable `i'
க்ஷிதிஃ - the word Kshiti (Earth) standing for the syllable `la'
அஃ - then
ரவிஃ - the word Ravi (Sun) standing for the syllable `ha'
ஶீதகிரணஃ - the word Sitakirana (Moon) standing for the syllable `sa'
ஸ்மரஃ - the word Smara (Cupid) standing for the syllable `ka'
ஹஂஸஃ - the word Hamsa standing for the syllable `ha'
ஶக்ரஃ - the word Shakra (Indra) standing for the syllable `la'
தத் அநு ச - and following that
பரா - the word Paraa standing for the syllable `sa'
மாரஃ - the word Maara (Cupid) standing for the syllable `ka'
ஹரயஃ - the word Hari standing for the syllable `la'
அமீ - these
ஹல்லோிஃ திஸிஃ - with the three Hrimkaras
அவஸாணேஷு டிதாஃ - joined at the end
ஜஂதே - they become
வர்ணாஃ தே - your syllables
தவ ஜநநி - your Oh Mother! (Sakti)
நாம அவயவதாஂ - 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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ஸ்மரஂ யோநிஂ லக்ஷ்மீஂ த்ரிதயமிமாௌ தவ மநோ
ர்நிாயைகே நித்யே நிரவி மஹாோ ரஸிகாஃ ,
ஜஂதி த்வாஂ சிஂதாமணி ுணநி்ாக்ஷ வலயாஃ
ஶிவா்நௌ ஜுஹ்வஂதஃ ஸுரித ாராஹுதி ஶதைஃ . ௩௩ .
ஸ்மரஂ - the word Smara (Cupid) standing for the syllable `klim'
யோநிஂ - the word Yoni standing for the syllable `hrim'
லக்ஷ்மீஂ - the word Lakshmi standing for the syllable `Srim'
த்ரிதயஂ இஂ - these three
ஆௌ - in the beginning
தவ மநோஃ நிாய - having placed in your mantra
ஏகே - a few
நித்யே - Oh Eternal one! (Sakti)
நிரவி - endless
மஹாோ - great sacrifice (food offered to God)
ரஸிகாஃ - connoiseurs
ஜஂதி த்வாஂ - they worship you
சிஂதாமணி - the wish yeilding gem
ுண நி் அக்ஷ வலயாஃ - the circles of the rosary tied by thread
ஶிவா்நௌ - in the fire of Sivaa (Sakti)
ஜுஹ்வஂதஃ - pouring oblations into the sacrificial fire
ஸுரி த - fragrant clarified butter
ாரா - stream
ஆஹுதி ஶதைஃ - 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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ஶரீரஂ த்வஂ ஶஂோஃ ஶஶி மிஹிர வக்ஷோருஹ யுஂ
தவாத்மாநஂ மந்யே வதி நவாத்மாநமநம் ,
அதஃ ஶேஷஃ ஶேஷீத்யயமுய ஸாாரணதயா
ஸ்ிதஃ ஸஂஂோ வாஂ ஸமரஸ பராநஂபரயோஃ . ௩௪ .
ஶரீரஂ - the body
த்வஂ - you (Sakti as Paraa at the time of Creation)
ஶஂோஃ - of Sambhu (Siva as Parananda at the time of Creation)
ஶஶி மிஹிர - moon, sun
வக்ஷோ ருஹ - the bosom
யுஂ - endowed with
தவ ஆத்மாநஂ - your body
மந்யே - I consider
வதி - Oh Bhagavati! (Oh glorious one!) (Sakti)
நவ ஆத்மாநஂ - one having nine parts (Kala, Kula,Naman, Jnana
Citta, Nada, Bindu, Kalaa and Jiva) (Siva)
அநஂ - sinless
அதஃ - therefore
ஶேஷஃ ஶேஷீ - the Accessory - Principal
இதி - of the nature of
அயஂ - this
உய ஸாாரணதயா - being common to both
ஸ்ிதஃ - exists
ஸஂஂஃ - relationship
வாஂ - in you (two)
ஸமரஸ - who are equipoised
பராநஂ - Parananda (transcendent bliss or Siva)
பரயோஃ - 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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மநஸ்த்வஂ வ்யோம த்வஂ மருஸி மருத்ஸாரிரஸி
த்வமாபஸ்த்வஂ ூமிஸ்த்வயி பரிணதாயாஂ ந ஹி பரம் ,
த்வமேவ ஸ்வாத்மாநஂ பரிணமயிதுஂ விஶ்வ வபுஷா
சிாநஂாகாரஂ ஶிவயுவதி ாவேந ிஷே . ௩௫ .
மநஃ த்வஂ - you are the mind (element in the Angya cakra)
வ்யோம த்வஂ - you are the space (element in the Vishuddhi cakra)
மருத் அஸி - you are the air (element in the Anahata cakra)
மருத் ஸாரிஃ அஸி - you are the fire (element in the Svadhishtana cakra)
த்வஂ ஆபஃ - you are the water (element in the Manipura cakra)
த்வஂ ூமிஃ - you are the earth (element in the Muladhara cakra)
த்வயி பரிணயதாஂ - when you have trasformed (thus)
ந ஹி பரம் - there is nothing else indeed
த்வஂ ஏவ - you yourself
ஸ்வ ஆத்மாநஂ - own self
பரிணமயிதுஂ - to transform
விஶ்வ வபுஷா - the universe
சித் ஆநஂ ஆகாரஂ - the form of conciousness and bliss (Cit Sakti and Ananda Bhairava or the form of Brahman preceeding creation)
ஶிவயுவதி - Oh wife of Siva! (Sakti)
ாவேந - by intention
ிஷே - 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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தவாஜ்ஞாசக்ரஸ்ஂ தபந ஶஶி கோடி ்யுதிரஂ
பரஂ ஶஂுஂ வஂே பரிமிலித பார்ஶ்வஂ பரசிதா ,
யமாரா்யந் க்த்யா ரவி ஶஶி ஶுசீநாமவிஷயே
நிராலோகேலோகே நிவஸதி ஹி ாலோக ுவநே . ௩௬ .
தவ - your
ஆஜ்ஞாசக்ரஸ்ஂ - who is present in the Angya cakra (of the devotee or alternatively the four Siva cakras in the internal Sricakra in between the brows)
தபந ஶஶி கோடி - ten million suns and moons
்யுதி ரஂ - who bears the lustre of
பரஂ ஶஂுஂ - Sambhu called Para (Supreme bliss, Siva)
வஂே - I salute
பரிமிலித பார்ஶ்வஂஂ - who is touched on both sides
பரசிதா - by Paraa Cit (Supreme conciousness, Sakti)
யஂ ஆரா்யந் - worshipping whom (Para Sambhu)
க்த்யா - with devotion
ரவி ஶஶி ஶுசீநாஂ அவிஷயே - that is beyond the sun, moon and fire
நிராலோகே - in the invisible
அலோகே - unlike the (visible) world
நிவஸதி ஹி - he indeed lives
ாலோக ுவநே - 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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விஶு்ௌ தே ஶு்ஸ்டிக விஶஂ வ்யோம ஜநகம்
ஶிவஂ ஸேவே ேவீமபி ஶிவஸமாந வ்யவஸிதாம் ,
யயோஃ காஂத்யா யாஂத்யாஃ ஶஶிகிரண ஸாரூப்ய ஸரணேஃ
விூதாஂதர்்வாஂதா விலஸதி சகோரீவ ஜதீ . ௩௭ .
விஶு்ௌ தே - in your Vishuddhi cakra
ஶு் ஸ்டிக - flawless crystal
விஶஂ - pure
வ்யோம ஜநகம் - the originator of the space element
ஶிவஂ ஸேவே - I worship Siva
ேவீஂ அபி - along with Devi (Sakti)
ஶிவ ஸமாந வ்யவஸிதாஂ - whose functions are equal to Siva
யயோஃ காஂத்யாஃ - whose (Siva and Sakti) lustre
யாஂத்யாஃ - emerging
ஶஶி கிரண - moon beams
ஸாரூப்ய ஸரணேஃ - arranged similar to
விூத - dispelled
அஂதஃ ்வாஂதா - inner darkness
விலஸதி - shines
சகோரீ இவ - like the Cakora bird (a mythological bird which subsists on moon beams, and hence rejoices, as per poetic convention)
ஜதீ - 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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ஸமுந்மீலத் ஸஂவித்கமல மகரஂைக ரஸிகஂ
ஜே ஹஂஸ்வஂ்வஂ கிமபி மஹதாஂ மாநஸசரம் ,
யாலாபாஷ்டாஶ ுணித வி்யா பரிணதிஃ
யாத்தே ோஷா் ுணமிலம்்யஃ பய இவ . ௩௮ .
ஸமுந்மீலத் - fully bloomed
ஸஂவித் கமலஂ - lotus of knowledge
மகரஂஃ ஏக ரஸிகஂ - which relish only the honey
ஜே - I adore
ஹஂஸ ்வஂ்வஂ - the pair of swans, Ham (Siva) and Sa (Sakti)
கிஂ அபி - which are indescribable
மஹதாஂ - of great men
மாநஸ சரஂ - which move in the Manasa lake of the heart (swans permanently reside in the Manasa lake as per poetic convention)
யத் ஆலாபாத் - from whose conversation
அஷ்டாஶ ுணித - enumerated as eighteen (Vedas, Vedangas etc)
வி்யாஃ - systems of knowledge
பரிணதிஃ - developed
யத் ஆத்தே - which accept
ோஷாத் - from sin
ுணஂ அிலஂ - all virtue
அ்்யஃ பய இவ - 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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தவ ஸ்வாிஷ்ாநே ஹுதவஹமிஷ்ாய நிரதஂ
தமீே ஸஂவர்தஂ ஜநநி மஹதீஂ தாஂ ச ஸமயாம் ,
யாலோகே லோகாந் ஹதி மஹதி க்ரோ கலிதே
யார்்ரா யா ஷ்டிஃ ஶிஶிரமுபசாரஂ ரசயதி . ௩௯ .
தவ ஸ்வாிஷ்ாநே - in your Svadhishthana cakra
தவஹஂ - the fire element
அிஷ்ாய - having stationed
நிரதஂ - uninterruptedly
தஂ ஈே - I praise
ஸஂவர்தஂ - fire of dissolution (Siva as Rudra, the lord of dissolution or Sakti conceived as the fire of dissolution)
ஜநநி - Oh Mother! (Sakti)
மஹதீஂ தாஂ ச ஸமயாஂ - and that great Samayaa (Sakti)
யத் ஆலோகே - the sight of which (the fire)
லோகாந் ஹதி - burns the worlds
மஹதி - great
க்ரோ கலிதே - impelled by anger (of Rudra)
யா ஆர்்ரா - tender with compassion
யா ஷ்டிஃ - that look
ஶிஶிரஂ உபசாரஂ - cooling remedy
ரசயதி - 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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தடித்வஂதஂ ஶக்த்யா திமிர பரிபஂி ஸ்ுரணயா
ஸ்ுரந்நாநா ரத்நாரண பரிண்ேஂ்ரநுஷம் ,
தவ ஶ்யாமஂ மேஂ கமபி மணிபூரைக ஶரணஂ
நிஷேவே வர்ஷஂதஂ ஹரமிஹிர தப்தஂ த்ரிுவநம் . ௪௦ .
தடித்வஂதஂ - as lightning
ஶக்த்யா - with Sakti
திமிர பரிபஂி - foe of darkness
ரணயா - flashing
ரந் - shining
நாநா ரத்ந ஆரண - variegated gem studded ornaments
பரிண் - formed
இஂ்ர நுஷஂ - rainbow
தவ - your
ஶ்யாமஂ மேஂ - dark cloud
கஂ அபி - indescribable
மணிபூர - the Manipura cakra
ஏக ஶரணஂ - sole resort
நிஷேவே - I worship
வர்ஷஂதஂ - which showers
ஹர மிஹிரஃ - the fire of dissolution
தப்தஂ த்ரிுவநஂ - 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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தவாாரே மூலே ஸஹ ஸமயயா லாஸ்யபரயா
நவாத்மாநஂ மந்யே நவரஸ மஹாதாஂவ நடஂ ,
உா்யாமேதா்யாமுய விிமு்ிஶ்ய யயா
ஸநாா்யாஂ ஜஜ்ஞே ஜநக ஜநநீமத் ஜிம் . ௪௧ .
தவ ஆாரே மூலே - in your Muladhara cakra
ஸஹ ஸமயயா - with Samayaa (Sakti)
லாஸ்ய பரயா - intent on the Lasya dance (dance of women)
நவ ஆத்மாநஂ - one having nine parts (Siva)
மந்யே - I worship
நவ ரஸ - the nine sentiments (of poetics)
மஹா தாஂவ - the wonderful Tandava dance (dance of men)
நடஂ - dancing
உா்யாஂ ஏதா்யாஂ - in these two
உய விிஂ உ்ிஶ்ய - having creation as the object
யயா ஸநாா்யாஂ - who are endowed with compassion
ஜஜ்ஞே - acquired
ஜநக ஜநநீமத் - a father and mother
ஜத் இம் - 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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இதி ஶ்ரீஸௌஂர்யலஹர்யாஂ ஆநஂலஹர்யா்யஃ ப்ரமோாஃ ஸமாப்தஃ
Here ends Anandalahari, the first part of Soundaryalahari.
ஸ்ிதஸ்தத்தத் ஸி்ி ப்ரஸவ பரதஂத்ரைஃ பஶுபதிஃ ,
புநஸ்த்வந்நிர்ஂாில புருஷார்ைக டநா
ஸ்வதஂத்ரஂ தே தஂத்ரஂ க்ஷிதிதலமவாதீதரிம் . ௩௧ .
சதுஃ ஷஷ்ட்யா தஂத்ரைஃ - with the sixty four spiritual disciplines (which do not follow the Vedic path and aim at Artha and Kama only)
ஸகலஂ - all
அதிஸஂாய - having deceived
ுவநஂ - the world
ஸ்ிதஃ - desisted
தத் தத் - that, that (to each individually)
ஸி்ி ப்ரஸவ - capable of generating a result
பர தஂத்ரைஃ - restricted to
பஶுபதிஃ - Pasupati (Siva)
புநஃ - but
த்வத் நிர்ஂாத் - importuned by you
அில புருஷார் - all the principal objects of life (Dharma, Artha, Kama and Moksha)
ஏக டநா - brings together as one
ஸ்வதஂத்ரஂ - independently
தே தஂத்ரஂ - your spiritual discipline (the SriVidya expounded in the Subhagamapancakam, following the Vedic path and aiming at Moksha)
க்ஷிதிதலஂ - the surface of the earth
அவாதீதரத் - caused to descend
இம் - 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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ஶிவஃ ஶக்திஃ காமஃ க்ஷிதிர ரவிஃ ஶீதகிரணஃ
ஸ்மரோ ஹஂஸஃ ஶக்ரஸ்தநு ச பரா மார ஹரயஃ ,
அமீ ஹல்லோிஸ்திஸிரவஸாநேஷு டிதா
ஜஂதே வர்ணாஸ்தே தவ ஜநநி நாமாவயவதாம் . ௩௨ .
ஶிவஃ - the word Siva standing for the syllable `ka'
ஶக்திஃ - the word Sakti standing for the syllable `e'
காமஃ - the word Kama (Cupid) standing for the syllable `i'
க்ஷிதிஃ - the word Kshiti (Earth) standing for the syllable `la'
அஃ - then
ரவிஃ - the word Ravi (Sun) standing for the syllable `ha'
ஶீதகிரணஃ - the word Sitakirana (Moon) standing for the syllable `sa'
ஸ்மரஃ - the word Smara (Cupid) standing for the syllable `ka'
ஹஂஸஃ - the word Hamsa standing for the syllable `ha'
ஶக்ரஃ - the word Shakra (Indra) standing for the syllable `la'
தத் அநு ச - and following that
பரா - the word Paraa standing for the syllable `sa'
மாரஃ - the word Maara (Cupid) standing for the syllable `ka'
ஹரயஃ - the word Hari standing for the syllable `la'
அமீ - these
ஹல்லோிஃ திஸிஃ - with the three Hrimkaras
அவஸாணேஷு டிதாஃ - joined at the end
ஜஂதே - they become
வர்ணாஃ தே - your syllables
தவ ஜநநி - your Oh Mother! (Sakti)
நாம அவயவதாஂ - 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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ஸ்மரஂ யோநிஂ லக்ஷ்மீஂ த்ரிதயமிமாௌ தவ மநோ
ர்நிாயைகே நித்யே நிரவி மஹாோ ரஸிகாஃ ,
ஜஂதி த்வாஂ சிஂதாமணி ுணநி்ாக்ஷ வலயாஃ
ஶிவா்நௌ ஜுஹ்வஂதஃ ஸுரித ாராஹுதி ஶதைஃ . ௩௩ .
ஸ்மரஂ - the word Smara (Cupid) standing for the syllable `klim'
யோநிஂ - the word Yoni standing for the syllable `hrim'
லக்ஷ்மீஂ - the word Lakshmi standing for the syllable `Srim'
த்ரிதயஂ இஂ - these three
ஆௌ - in the beginning
தவ மநோஃ நிாய - having placed in your mantra
ஏகே - a few
நித்யே - Oh Eternal one! (Sakti)
நிரவி - endless
மஹாோ - great sacrifice (food offered to God)
ரஸிகாஃ - connoiseurs
ஜஂதி த்வாஂ - they worship you
சிஂதாமணி - the wish yeilding gem
ுண நி் அக்ஷ வலயாஃ - the circles of the rosary tied by thread
ஶிவா்நௌ - in the fire of Sivaa (Sakti)
ஜுஹ்வஂதஃ - pouring oblations into the sacrificial fire
ஸுரி த - fragrant clarified butter
ாரா - stream
ஆஹுதி ஶதைஃ - 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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ஶரீரஂ த்வஂ ஶஂோஃ ஶஶி மிஹிர வக்ஷோருஹ யுஂ
தவாத்மாநஂ மந்யே வதி நவாத்மாநமநம் ,
அதஃ ஶேஷஃ ஶேஷீத்யயமுய ஸாாரணதயா
ஸ்ிதஃ ஸஂஂோ வாஂ ஸமரஸ பராநஂபரயோஃ . ௩௪ .
ஶரீரஂ - the body
த்வஂ - you (Sakti as Paraa at the time of Creation)
ஶஂோஃ - of Sambhu (Siva as Parananda at the time of Creation)
ஶஶி மிஹிர - moon, sun
வக்ஷோ ருஹ - the bosom
யுஂ - endowed with
தவ ஆத்மாநஂ - your body
மந்யே - I consider
வதி - Oh Bhagavati! (Oh glorious one!) (Sakti)
நவ ஆத்மாநஂ - one having nine parts (Kala, Kula,Naman, Jnana
Citta, Nada, Bindu, Kalaa and Jiva) (Siva)
அநஂ - sinless
அதஃ - therefore
ஶேஷஃ ஶேஷீ - the Accessory - Principal
இதி - of the nature of
அயஂ - this
உய ஸாாரணதயா - being common to both
ஸ்ிதஃ - exists
ஸஂஂஃ - relationship
வாஂ - in you (two)
ஸமரஸ - who are equipoised
பராநஂ - Parananda (transcendent bliss or Siva)
பரயோஃ - 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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மநஸ்த்வஂ வ்யோம த்வஂ மருஸி மருத்ஸாரிரஸி
த்வமாபஸ்த்வஂ ூமிஸ்த்வயி பரிணதாயாஂ ந ஹி பரம் ,
த்வமேவ ஸ்வாத்மாநஂ பரிணமயிதுஂ விஶ்வ வபுஷா
சிாநஂாகாரஂ ஶிவயுவதி ாவேந ிஷே . ௩௫ .
மநஃ த்வஂ - you are the mind (element in the Angya cakra)
வ்யோம த்வஂ - you are the space (element in the Vishuddhi cakra)
மருத் அஸி - you are the air (element in the Anahata cakra)
மருத் ஸாரிஃ அஸி - you are the fire (element in the Svadhishtana cakra)
த்வஂ ஆபஃ - you are the water (element in the Manipura cakra)
த்வஂ ூமிஃ - you are the earth (element in the Muladhara cakra)
த்வயி பரிணயதாஂ - when you have trasformed (thus)
ந ஹி பரம் - there is nothing else indeed
த்வஂ ஏவ - you yourself
ஸ்வ ஆத்மாநஂ - own self
பரிணமயிதுஂ - to transform
விஶ்வ வபுஷா - the universe
சித் ஆநஂ ஆகாரஂ - the form of conciousness and bliss (Cit Sakti and Ananda Bhairava or the form of Brahman preceeding creation)
ஶிவயுவதி - Oh wife of Siva! (Sakti)
ாவேந - by intention
ிஷே - 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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தவாஜ்ஞாசக்ரஸ்ஂ தபந ஶஶி கோடி ்யுதிரஂ
பரஂ ஶஂுஂ வஂே பரிமிலித பார்ஶ்வஂ பரசிதா ,
யமாரா்யந் க்த்யா ரவி ஶஶி ஶுசீநாமவிஷயே
நிராலோகேலோகே நிவஸதி ஹி ாலோக ுவநே . ௩௬ .
தவ - your
ஆஜ்ஞாசக்ரஸ்ஂ - who is present in the Angya cakra (of the devotee or alternatively the four Siva cakras in the internal Sricakra in between the brows)
தபந ஶஶி கோடி - ten million suns and moons
்யுதி ரஂ - who bears the lustre of
பரஂ ஶஂுஂ - Sambhu called Para (Supreme bliss, Siva)
வஂே - I salute
பரிமிலித பார்ஶ்வஂஂ - who is touched on both sides
பரசிதா - by Paraa Cit (Supreme conciousness, Sakti)
யஂ ஆரா்யந் - worshipping whom (Para Sambhu)
க்த்யா - with devotion
ரவி ஶஶி ஶுசீநாஂ அவிஷயே - that is beyond the sun, moon and fire
நிராலோகே - in the invisible
அலோகே - unlike the (visible) world
நிவஸதி ஹி - he indeed lives
ாலோக ுவநே - 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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விஶு்ௌ தே ஶு்ஸ்டிக விஶஂ வ்யோம ஜநகம்
ஶிவஂ ஸேவே ேவீமபி ஶிவஸமாந வ்யவஸிதாம் ,
யயோஃ காஂத்யா யாஂத்யாஃ ஶஶிகிரண ஸாரூப்ய ஸரணேஃ
விூதாஂதர்்வாஂதா விலஸதி சகோரீவ ஜதீ . ௩௭ .
விஶு்ௌ தே - in your Vishuddhi cakra
ஶு் ஸ்டிக - flawless crystal
விஶஂ - pure
வ்யோம ஜநகம் - the originator of the space element
ஶிவஂ ஸேவே - I worship Siva
ேவீஂ அபி - along with Devi (Sakti)
ஶிவ ஸமாந வ்யவஸிதாஂ - whose functions are equal to Siva
யயோஃ காஂத்யாஃ - whose (Siva and Sakti) lustre
யாஂத்யாஃ - emerging
ஶஶி கிரண - moon beams
ஸாரூப்ய ஸரணேஃ - arranged similar to
விூத - dispelled
அஂதஃ ்வாஂதா - inner darkness
விலஸதி - shines
சகோரீ இவ - like the Cakora bird (a mythological bird which subsists on moon beams, and hence rejoices, as per poetic convention)
ஜதீ - 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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ஸமுந்மீலத் ஸஂவித்கமல மகரஂைக ரஸிகஂ
ஜே ஹஂஸ்வஂ்வஂ கிமபி மஹதாஂ மாநஸசரம் ,
யாலாபாஷ்டாஶ ுணித வி்யா பரிணதிஃ
யாத்தே ோஷா் ுணமிலம்்யஃ பய இவ . ௩௮ .
ஸமுந்மீலத் - fully bloomed
ஸஂவித் கமலஂ - lotus of knowledge
மகரஂஃ ஏக ரஸிகஂ - which relish only the honey
ஜே - I adore
ஹஂஸ ்வஂ்வஂ - the pair of swans, Ham (Siva) and Sa (Sakti)
கிஂ அபி - which are indescribable
மஹதாஂ - of great men
மாநஸ சரஂ - which move in the Manasa lake of the heart (swans permanently reside in the Manasa lake as per poetic convention)
யத் ஆலாபாத் - from whose conversation
அஷ்டாஶ ுணித - enumerated as eighteen (Vedas, Vedangas etc)
வி்யாஃ - systems of knowledge
பரிணதிஃ - developed
யத் ஆத்தே - which accept
ோஷாத் - from sin
ுணஂ அிலஂ - all virtue
அ்்யஃ பய இவ - 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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தவ ஸ்வாிஷ்ாநே ஹுதவஹமிஷ்ாய நிரதஂ
தமீே ஸஂவர்தஂ ஜநநி மஹதீஂ தாஂ ச ஸமயாம் ,
யாலோகே லோகாந் ஹதி மஹதி க்ரோ கலிதே
யார்்ரா யா ஷ்டிஃ ஶிஶிரமுபசாரஂ ரசயதி . ௩௯ .
தவ ஸ்வாிஷ்ாநே - in your Svadhishthana cakra
தவஹஂ - the fire element
அிஷ்ாய - having stationed
நிரதஂ - uninterruptedly
தஂ ஈே - I praise
ஸஂவர்தஂ - fire of dissolution (Siva as Rudra, the lord of dissolution or Sakti conceived as the fire of dissolution)
ஜநநி - Oh Mother! (Sakti)
மஹதீஂ தாஂ ச ஸமயாஂ - and that great Samayaa (Sakti)
யத் ஆலோகே - the sight of which (the fire)
லோகாந் ஹதி - burns the worlds
மஹதி - great
க்ரோ கலிதே - impelled by anger (of Rudra)
யா ஆர்்ரா - tender with compassion
யா ஷ்டிஃ - that look
ஶிஶிரஂ உபசாரஂ - cooling remedy
ரசயதி - 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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தடித்வஂதஂ ஶக்த்யா திமிர பரிபஂி ஸ்ுரணயா
ஸ்ுரந்நாநா ரத்நாரண பரிண்ேஂ்ரநுஷம் ,
தவ ஶ்யாமஂ மேஂ கமபி மணிபூரைக ஶரணஂ
நிஷேவே வர்ஷஂதஂ ஹரமிஹிர தப்தஂ த்ரிுவநம் . ௪௦ .
தடித்வஂதஂ - as lightning
ஶக்த்யா - with Sakti
திமிர பரிபஂி - foe of darkness
ரணயா - flashing
ரந் - shining
நாநா ரத்ந ஆரண - variegated gem studded ornaments
பரிண் - formed
இஂ்ர நுஷஂ - rainbow
தவ - your
ஶ்யாமஂ மேஂ - dark cloud
கஂ அபி - indescribable
மணிபூர - the Manipura cakra
ஏக ஶரணஂ - sole resort
நிஷேவே - I worship
வர்ஷஂதஂ - which showers
ஹர மிஹிரஃ - the fire of dissolution
தப்தஂ த்ரிுவநஂ - 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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தவாாரே மூலே ஸஹ ஸமயயா லாஸ்யபரயா
நவாத்மாநஂ மந்யே நவரஸ மஹாதாஂவ நடஂ ,
உா்யாமேதா்யாமுய விிமு்ிஶ்ய யயா
ஸநாா்யாஂ ஜஜ்ஞே ஜநக ஜநநீமத் ஜிம் . ௪௧ .
தவ ஆாரே மூலே - in your Muladhara cakra
ஸஹ ஸமயயா - with Samayaa (Sakti)
லாஸ்ய பரயா - intent on the Lasya dance (dance of women)
நவ ஆத்மாநஂ - one having nine parts (Siva)
மந்யே - I worship
நவ ரஸ - the nine sentiments (of poetics)
மஹா தாஂவ - the wonderful Tandava dance (dance of men)
நடஂ - dancing
உா்யாஂ ஏதா்யாஂ - in these two
உய விிஂ உ்ிஶ்ய - having creation as the object
யயா ஸநாா்யாஂ - who are endowed with compassion
ஜஜ்ஞே - acquired
ஜநக ஜநநீமத் - a father and mother
ஜத் இம் - 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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இதி ஶ்ரீஸௌஂர்யலஹர்யாஂ ஆநஂலஹர்யா்யஃ ப்ரமோாஃ ஸமாப்தஃ
Here ends Anandalahari, the first part of Soundaryalahari.
ஸௌஂர்யலஹரி ௪௨ - ௫௦
தைர்மாணிக்யத்வஂ நமணிிஃ ஸாஂ்ரடிதஂ
கிரீடஂ தே ஹைமஂ ஹிமிரிஸுதே கீர்தயதி யஃ ,
ஸ நீேயச்ாயாச்ுரணஶலஂ சஂ்ர ஶகலஂ
நுஃ ஶௌநாஸீரஂ கிமிதி ந நி்நாதி ிஷணாம் . ௪௨ .
தைஃ மாணிக்யத்வஂ - which have become gems
ந மணிிஃ - with the twelve Adityas (suns)
ஸாஂ்ர டிதஂ - densely combined
கிரீடஂ தே - your crown
ஹைமஂ - golden
ஹிம ிரி ஸுதே - Oh daughter of the snowy mountain! (Sakti)
கீர்தயதி யஃ - he who narrates
நீேயச்ாயா - lustre of the celestial orbs
ுரண ஶலஂ - enveloped by variegated colour
சஂ்ர ஶகலஂ - the fragment of the moon (crescent moon)
நுஃ ஶௌநாஸீரஂ - bow of Indra (rainbow)
கிஂ இதி - is it?
ந நி்நாதி - will he not compose?
ிஷணாம் - 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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ுநோது ்வாஂதஂ நஸ்துலிதலிதேஂீவர வநஂ
நஸ்நி் ஶ்லக்ஷ்ணஂ சிகுர நிகுருஂஂ தவ ஶிவே ,
யீயஂ ஸௌர்யஂ ஸஹஜமுபல்ுஂ ஸுமநஸோ
வஸஂத்யஸ்மிந் மந்யே வலமந வாடீ விடபிநாம் . ௪௩ .
ுநோது - let it remove
்வாஂதஂ நஃ - our darkness (ignorance)
துலித - resembles
லித இஂீவர வநஂ - the full bloomed blue lotus cluster
ந ஸ்நி் - which is dense, glossy
ஶ்லக்ஷ்ணஂ - soft
சிகுர நிகுருஂஂ - mass of hair
தவ ஶிவே - your Oh Sivaa! (Sakti)
யத் இயஂ - of which (this hair)
ஸௌர்யஂ - fragrance
ஸஹஜஂ - natural
உபல்ுஂ - to obtain
ஸுமநஸஃ - the flowers
வஸஂதி - dwell
அஸ்மிந் - in this (it)
மந்யே - I think
வல மந - the enemy of Vala (Indra)
வாடீ விடபிநாம் - 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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தநோது க்ஷேமஂ நஸ்தவ வநஸௌஂர்ய லஹரீ
பரீவாஹஸ்ரோதஃ ஸரணிரிவ ஸீமஂதஸரணிஃ ,
வஹஂதீ ஸிஂூரஂ ப்ரலகரீ ார திமிர
்விஷாஂ ஂைர்ஂீகதமிவ நவீநார்க கிரணம் . ௪௪ .
தநோது - let it grant
க்ஷேமஂ நஃ - our well being
தவ - your
வந ஸௌஂர்ய லஹரீ - wave of facial beauty
பரீவாஹ ஸ்ரோதஃ - overflowing stream
ஸரணிஃ இவ - like the path
ஸீமஂத ஸரணிஃ - the line of hair parting
வஹஂதீ - which bears
ஸிஂூரஂ - vermillion powder (worn by married women as an auspicious symbol)
ப்ரல - the very great
கரீ ார - mass of hair
திமிர - darkness
்விஷாஂ ஂைஃ - multitude of foes
ஂீ கதஂ இவ - as if captured by
நவீந - newly (risen)
அர்க கிரணஂ - 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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அராலைஃ ஸ்வாவ்யாலி கல ஸஶ்ரீிரலகைஃ
பரீதஂ தே வக்த்ரஂ பரிஹஸதி பஂகேருஹ ருசிம் ,
ரஸ்மேரே யஸ்மிந் ஶநருசி கிஂஜல்க ருசிரே
ஸுஂௌ மா்யஂதி ஸ்மர ஹந சக்ஷுர்முலிஹஃ . ௪௫ .
அராலைஃ - curly
ஸ்வாவ்யாத் - naturally
அலி கல - young bees
ஸஶ்ரீிஃ - with the beauty
அலகைஃ - by hair
பரீதஂ - surrounded
தே வக்த்ரஂ - your face
பரிஹஸதி - ridicules
பஂகேருஹ ருசிஂ - the beauty of the lotus
ரஸ்மேரே - slight smile
யஸ்மிந் - in which (your face)
ஶந ருசி - the lustrous teeth
கிஂஜல்க ருசிரே - the beautiful lotus filaments
ஂௌ - which is fragrant
மா்யஂதி - they rejoice
ஸ்மர ஹந - the scorcher of Cupid (Siva)
சக்ஷுஃ - the eyes
முலிஹஃ - 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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லலாடஂ லாவண்ய ்யுதி விமலமாாதி தவ யத்
்விதீயஂ தந்மந்யே மகுடடிதஂ சஂ்ரஶகலம் ,
விபர்யாஸ ந்யாஸாுயமபி ஸஂூய ச மிஃ
ஸுாலேபஸ்யூதிஃ பரிணமதி ராகா ஹிமகரஃ . ௪௬ .
லலாடஂ - forehead
லாவண்ய ்யுதி - lustrous beauty
விமலஂ - pure
ஆாதி - shines
தவ - of your's
யத் - that
்விதீயஂ - the second
தத் மந்யே - I think, it
மகுட டிதஂ - enjoined to the crown
சஂ்ர ஶகலஂ - fragment of moon (crescent moon)
விபர்யாஸ ந்யாஸாத் - on placing in reverse
உயஂ - the two
அபி - and
ஸஂூய ச மிஃ - and combined mutually
ஸுா லேப ஸ்யூதிஃ - with the seam plastered by nectar
பரிணமதி - transforms
ராகா ஹிமகரஃ - 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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்ருவௌ ு்நே கிஂசி் ுவந ய ஂ வ்யஸநிநி
த்வீயே நேத்ரா்யாஂ முகர ருசி்யாஂ துணம் ,
நுர்மந்யே ஸவ்யேதரகர ஹீதஂ ரதிபதேஃ
ப்ரகோஷ்ே முஷ்டௌ ச ஸ்யதி நிூாஂதரமுமே . ௪௭ .
்ருவௌ - eyebrows
ு்நே கிஂசித் - slightly curved
ுவந ய ஂ வ்யஸநிநி - Oh one devoted to defeating fear of the world! (Sakti)
த்வீயே - your
நேத்ரா்யாஂ - with (your) eyes
முகர ருசி்யாஂ - beautiful as bees
த ுணஂ நுஃ - the bow with (bow) string fixed
மந்யே - I think
ஸவ்யேதரகர ஹீதஂ - grasped by the left hand
ரதி பதேஃ - of the husband of Rati (Cupid)
ப்ரகோஷ்ே முஷ்டௌ ச - the elbows and fist
ஸ்யதி - conceals
நிூாஂதரஂ - hidden middle
உமே - 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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அஹஃ ஸூதே ஸவ்ய தவ நயநமர்காத்மகதயா
த்ரியாமஂ வாமஂ தே ஸஜதி ரஜநீநாயகதயா ,
ததீயா தே ஷ்டிர்ரலித ஹேமாஂுஜ ருசிஃ
ஸமாத்தே ஸஂ்யாஂ ிவஸ நிஶயோரஂதரசரீம் . ௪௮ .
அஹஃ - the day
ஸூதே - begets
ஸவ்ய தவ நயநஂ - your right eye
அர்காத்மகதயா - being of the nature of the sun
த்ரியாமஂ - night
வாமஂ தே - your left
ஸஜதி - creates
ரஜநீ நாயகதயா - being of the nature of the moon
ததீயா - third
தே ஷ்டிஃ - your eye
ர லித - slightly blossomed
ஹேமாஂுஜ - golden lotus
ருசிஃ - lustre
ஸமாத்தே - produces well
ஸஂ்யாஂ - twilight
ிவஸ நிஶயோஃ - day and night
அஂதர சரீம் - 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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விஶாலா கல்யாணீ ஸ்ுடருசிரயோ்யா குவலயைஃ
கபாாராாரா கிமபி முராோவதிகா ,
அவஂதீ ஷ்டிஸ்தே ஹுநர விஸ்தார விஜயா
்ருவஂ தத்தந்நாம வ்யவஹரண யோ்யா விஜயதே . ௪௯ .
விஶாலா - wide
கல்யாணீ - auspicious
ஸ்ுட ருசிஃ - full bloomed beauty
அயோ்யா - unassailable (in beauty)
குவலயைஃ - by blue water lilies
கபா ாரா - stream of compassion
ஆாரா - reservoir
கிஂ அபி முரா - indescribably sweet
ஆோவதிகா - long
அவஂதீ - protecting
ஷ்டிஃ தே - your eyes
ஹு நர - many cities
விஸ்தார விஜயா - surpassing the expanse
்ருவஂ - certainly
தத் தத் நாம - by their respective names (the cities named Visala, Kalyani, Ayodhya, Dhara, Madhura, Bhogavati, Avanti and Vijaya)
வ்யவஹரண யோ்யா - deserving of usage
விஜயதே - 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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கவீநாஂ ஸஂர் ஸ்தக மகரஂைக ரஸிகஂ
கடாக்ஷ வ்யாக்ஷேப ்ரமரகலௌ கர்ணயுலம் ,
அமுஂசஂதௌ ஷ்ட்வா தவ நவரஸாஸ்வா தரலௌ
அஸூயா ஸஂஸர்ாலிக நயநஂ கிஂசிருணம் . ௫௦.
கவீநாஂ - of poets
ஸஂர்ஃ - composition
ஸ்தக - flower cluster
மகரஂ - honey (of flowers)
ஏக ரஸிகஂ - solely relishing
கடாக்ஷ வ்யாக்ஷேப - distracted glance
்ரமர கலௌ - young bees
கர்ண யுலஂ - pair of ears (listening to the composition)
அமுஂசஂதௌ - not releasing
ஷ்ட்வா - having seen
தவ - your
நவ ரஸ - nine (poetic) sentiments (Sringara, Raudra, Vira, Bhayanaka, Hasya, Karuna, Adbhuta, Bibhatsa and Santa)
ஆஸ்வா தரலௌ - wanton in the relish
அஸூயா - envy
ஸஂஸர்ாத் - by contact with
அலிக நயநஂ - the eye on the forehead
கிஂசித் அருணம் - 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.
கிரீடஂ தே ஹைமஂ ஹிமிரிஸுதே கீர்தயதி யஃ ,
ஸ நீேயச்ாயாச்ுரணஶலஂ சஂ்ர ஶகலஂ
நுஃ ஶௌநாஸீரஂ கிமிதி ந நி்நாதி ிஷணாம் . ௪௨ .
தைஃ மாணிக்யத்வஂ - which have become gems
ந மணிிஃ - with the twelve Adityas (suns)
ஸாஂ்ர டிதஂ - densely combined
கிரீடஂ தே - your crown
ஹைமஂ - golden
ஹிம ிரி ஸுதே - Oh daughter of the snowy mountain! (Sakti)
கீர்தயதி யஃ - he who narrates
நீேயச்ாயா - lustre of the celestial orbs
ுரண ஶலஂ - enveloped by variegated colour
சஂ்ர ஶகலஂ - the fragment of the moon (crescent moon)
நுஃ ஶௌநாஸீரஂ - bow of Indra (rainbow)
கிஂ இதி - is it?
ந நி்நாதி - will he not compose?
ிஷணாம் - 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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ுநோது ்வாஂதஂ நஸ்துலிதலிதேஂீவர வநஂ
நஸ்நி் ஶ்லக்ஷ்ணஂ சிகுர நிகுருஂஂ தவ ஶிவே ,
யீயஂ ஸௌர்யஂ ஸஹஜமுபல்ுஂ ஸுமநஸோ
வஸஂத்யஸ்மிந் மந்யே வலமந வாடீ விடபிநாம் . ௪௩ .
ுநோது - let it remove
்வாஂதஂ நஃ - our darkness (ignorance)
துலித - resembles
லித இஂீவர வநஂ - the full bloomed blue lotus cluster
ந ஸ்நி் - which is dense, glossy
ஶ்லக்ஷ்ணஂ - soft
சிகுர நிகுருஂஂ - mass of hair
தவ ஶிவே - your Oh Sivaa! (Sakti)
யத் இயஂ - of which (this hair)
ஸௌர்யஂ - fragrance
ஸஹஜஂ - natural
உபல்ுஂ - to obtain
ஸுமநஸஃ - the flowers
வஸஂதி - dwell
அஸ்மிந் - in this (it)
மந்யே - I think
வல மந - the enemy of Vala (Indra)
வாடீ விடபிநாம் - 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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தநோது க்ஷேமஂ நஸ்தவ வநஸௌஂர்ய லஹரீ
பரீவாஹஸ்ரோதஃ ஸரணிரிவ ஸீமஂதஸரணிஃ ,
வஹஂதீ ஸிஂூரஂ ப்ரலகரீ ார திமிர
்விஷாஂ ஂைர்ஂீகதமிவ நவீநார்க கிரணம் . ௪௪ .
தநோது - let it grant
க்ஷேமஂ நஃ - our well being
தவ - your
வந ஸௌஂர்ய லஹரீ - wave of facial beauty
பரீவாஹ ஸ்ரோதஃ - overflowing stream
ஸரணிஃ இவ - like the path
ஸீமஂத ஸரணிஃ - the line of hair parting
வஹஂதீ - which bears
ஸிஂூரஂ - vermillion powder (worn by married women as an auspicious symbol)
ப்ரல - the very great
கரீ ார - mass of hair
திமிர - darkness
்விஷாஂ ஂைஃ - multitude of foes
ஂீ கதஂ இவ - as if captured by
நவீந - newly (risen)
அர்க கிரணஂ - 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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அராலைஃ ஸ்வாவ்யாலி கல ஸஶ்ரீிரலகைஃ
பரீதஂ தே வக்த்ரஂ பரிஹஸதி பஂகேருஹ ருசிம் ,
ரஸ்மேரே யஸ்மிந் ஶநருசி கிஂஜல்க ருசிரே
ஸுஂௌ மா்யஂதி ஸ்மர ஹந சக்ஷுர்முலிஹஃ . ௪௫ .
அராலைஃ - curly
ஸ்வாவ்யாத் - naturally
அலி கல - young bees
ஸஶ்ரீிஃ - with the beauty
அலகைஃ - by hair
பரீதஂ - surrounded
தே வக்த்ரஂ - your face
பரிஹஸதி - ridicules
பஂகேருஹ ருசிஂ - the beauty of the lotus
ரஸ்மேரே - slight smile
யஸ்மிந் - in which (your face)
ஶந ருசி - the lustrous teeth
கிஂஜல்க ருசிரே - the beautiful lotus filaments
ஂௌ - which is fragrant
மா்யஂதி - they rejoice
ஸ்மர ஹந - the scorcher of Cupid (Siva)
சக்ஷுஃ - the eyes
முலிஹஃ - 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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லலாடஂ லாவண்ய ்யுதி விமலமாாதி தவ யத்
்விதீயஂ தந்மந்யே மகுடடிதஂ சஂ்ரஶகலம் ,
விபர்யாஸ ந்யாஸாுயமபி ஸஂூய ச மிஃ
ஸுாலேபஸ்யூதிஃ பரிணமதி ராகா ஹிமகரஃ . ௪௬ .
லலாடஂ - forehead
லாவண்ய ்யுதி - lustrous beauty
விமலஂ - pure
ஆாதி - shines
தவ - of your's
யத் - that
்விதீயஂ - the second
தத் மந்யே - I think, it
மகுட டிதஂ - enjoined to the crown
சஂ்ர ஶகலஂ - fragment of moon (crescent moon)
விபர்யாஸ ந்யாஸாத் - on placing in reverse
உயஂ - the two
அபி - and
ஸஂூய ச மிஃ - and combined mutually
ஸுா லேப ஸ்யூதிஃ - with the seam plastered by nectar
பரிணமதி - transforms
ராகா ஹிமகரஃ - 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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்ருவௌ ு்நே கிஂசி் ுவந ய ஂ வ்யஸநிநி
த்வீயே நேத்ரா்யாஂ முகர ருசி்யாஂ துணம் ,
நுர்மந்யே ஸவ்யேதரகர ஹீதஂ ரதிபதேஃ
ப்ரகோஷ்ே முஷ்டௌ ச ஸ்யதி நிூாஂதரமுமே . ௪௭ .
்ருவௌ - eyebrows
ு்நே கிஂசித் - slightly curved
ுவந ய ஂ வ்யஸநிநி - Oh one devoted to defeating fear of the world! (Sakti)
த்வீயே - your
நேத்ரா்யாஂ - with (your) eyes
முகர ருசி்யாஂ - beautiful as bees
த ுணஂ நுஃ - the bow with (bow) string fixed
மந்யே - I think
ஸவ்யேதரகர ஹீதஂ - grasped by the left hand
ரதி பதேஃ - of the husband of Rati (Cupid)
ப்ரகோஷ்ே முஷ்டௌ ச - the elbows and fist
ஸ்யதி - conceals
நிூாஂதரஂ - hidden middle
உமே - 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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அஹஃ ஸூதே ஸவ்ய தவ நயநமர்காத்மகதயா
த்ரியாமஂ வாமஂ தே ஸஜதி ரஜநீநாயகதயா ,
ததீயா தே ஷ்டிர்ரலித ஹேமாஂுஜ ருசிஃ
ஸமாத்தே ஸஂ்யாஂ ிவஸ நிஶயோரஂதரசரீம் . ௪௮ .
அஹஃ - the day
ஸூதே - begets
ஸவ்ய தவ நயநஂ - your right eye
அர்காத்மகதயா - being of the nature of the sun
த்ரியாமஂ - night
வாமஂ தே - your left
ஸஜதி - creates
ரஜநீ நாயகதயா - being of the nature of the moon
ததீயா - third
தே ஷ்டிஃ - your eye
ர லித - slightly blossomed
ஹேமாஂுஜ - golden lotus
ருசிஃ - lustre
ஸமாத்தே - produces well
ஸஂ்யாஂ - twilight
ிவஸ நிஶயோஃ - day and night
அஂதர சரீம் - 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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விஶாலா கல்யாணீ ஸ்ுடருசிரயோ்யா குவலயைஃ
கபாாராாரா கிமபி முராோவதிகா ,
அவஂதீ ஷ்டிஸ்தே ஹுநர விஸ்தார விஜயா
்ருவஂ தத்தந்நாம வ்யவஹரண யோ்யா விஜயதே . ௪௯ .
விஶாலா - wide
கல்யாணீ - auspicious
ஸ்ுட ருசிஃ - full bloomed beauty
அயோ்யா - unassailable (in beauty)
குவலயைஃ - by blue water lilies
கபா ாரா - stream of compassion
ஆாரா - reservoir
கிஂ அபி முரா - indescribably sweet
ஆோவதிகா - long
அவஂதீ - protecting
ஷ்டிஃ தே - your eyes
ஹு நர - many cities
விஸ்தார விஜயா - surpassing the expanse
்ருவஂ - certainly
தத் தத் நாம - by their respective names (the cities named Visala, Kalyani, Ayodhya, Dhara, Madhura, Bhogavati, Avanti and Vijaya)
வ்யவஹரண யோ்யா - deserving of usage
விஜயதே - 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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கவீநாஂ ஸஂர் ஸ்தக மகரஂைக ரஸிகஂ
கடாக்ஷ வ்யாக்ஷேப ்ரமரகலௌ கர்ணயுலம் ,
அமுஂசஂதௌ ஷ்ட்வா தவ நவரஸாஸ்வா தரலௌ
அஸூயா ஸஂஸர்ாலிக நயநஂ கிஂசிருணம் . ௫௦.
கவீநாஂ - of poets
ஸஂர்ஃ - composition
ஸ்தக - flower cluster
மகரஂ - honey (of flowers)
ஏக ரஸிகஂ - solely relishing
கடாக்ஷ வ்யாக்ஷேப - distracted glance
்ரமர கலௌ - young bees
கர்ண யுலஂ - pair of ears (listening to the composition)
அமுஂசஂதௌ - not releasing
ஷ்ட்வா - having seen
தவ - your
நவ ரஸ - nine (poetic) sentiments (Sringara, Raudra, Vira, Bhayanaka, Hasya, Karuna, Adbhuta, Bibhatsa and Santa)
ஆஸ்வா தரலௌ - wanton in the relish
அஸூயா - envy
ஸஂஸர்ாத் - by contact with
அலிக நயநஂ - the eye on the forehead
கிஂசித் அருணம் - 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.
ஸௌஂர்யலஹரி ௫௧ - ௬௦
ஶிவே ஶஂாரார்்ரா திதரஜநே கத்ஸ்நபரா
ஸரோஷா ஂாயாஂ ிரிஶசரிதே விஸ்மயவதீ ,
ஹராஹி்யோ ீதா ஸரஸிருஹ ஸௌா்ய ஜநநீ
ஸீஷு ஸ்மேரா தே மயி ஜநநி ஷ்டிஃ ஸகருணா . ௫௧ .
ஶிவே - upon Siva
ஶஂார ஆர்்ரா - melts with love (Sringara)
தத் இதர ஜநே - upon other men
கத்ஸ்நபரா - exceedingly contemptuos (Bibhatsa)
ஸரோஷா - with anger (Raudra)
ஂாயாஂ - upon Ganga
ிரிஶ சரிதே - at the story of Girisa (Siva)
விஸ்மயவதீ - astonished (Adbhuta)
ஹர அஹி்யோ - upon the serpents of Hara (Siva)
ீதா - frightened (Bhayanaka)
ஸரஸிருஹ - lotuses
ஸௌா்ய ஜநநீ - producer of beauty (redness), (Vira)
ஸீஷு - upon friends
ஸ்மேரா - smiling
தே - your
மயி ஜநநி - on me Oh Mother!
ஷ்டிஃ - eye
ஸகருணா - 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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தே கர்ணா்யர்ணஂ ருத இவ பக்ஷ்மாணி தீ
புராஂ ேத்துஶ்சித்தப்ரஶம ரஸ வி்ராவண லே ,
இமே நேத்ரே ோத்ராரபதி குலோத்தஂஸ கலிகே
தவாகர்ணாகஷ்ட ஸ்மரஶர விலாஸஂ கலயதஃ . ௫௨ .
தே - which have approached
கர்ண அ்யர்ணஂ - the proximity of the ear
ருத இவ - like feathers
பக்ஷ்மாணி - eyelashes
தீ - which bear
புராஂ ேத்துஃ - the destroyer of the bodies (physical, causal and astral), (Siva)
சித்த - the mind
ப்ரஶம ரஸ - the sentiment of quietism
வி்ராவண - the defeat
லே - which have as the object
இமே நேத்ரே - these two eyes
ோத்ராரபதி - the lord of the mountains (Himavan)
குல உத்தஂஸ கலிகே - Oh bud on the family crest! (Sakti)
தவ ஆகர்ண ஆகஷ்ட - drawn upto your ear
ஸ்மர ஶர - the arrow of Cupid
விலாஸஂ கலயதஃ - 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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விக்த த்ரைவர்ண்யஂ வ்யதிகரித லீலாஂஜநதயா
விாதி த்வந்நேத்ர த்ரிதயமிமீஶாந யிதே ,
புநஃ ஸ்ரஷ்டுஂ ேவாந் ்ருஹிணஹரிரு்ராநுபரதாந்
ரஜஃ ஸத்வஂ ி்ரத் தம இதி ுணாநாஂ த்ரயமிவ . ௫௩ .
விக்த - seperate
த்ரைவர்ண்யஂ - three colours (red, white and blue)
வ்யதிகரித - in combination
லீலாஂஜநதயா - with beautifying collyrium
விாதி - shines
த்வத் நேத்ர த்ரிதயஂ - your three eyes
இஂ - this (these eyes)
ஈஶாந யிதே - Oh beloved of Isana (Siva)
புநஃ ஸ்ரஷ்டுஂ - to recreate
ேவாந் - the gods
்ருஹீண ஹரி ரு்ராந் - Druhina (Brahma), Hari (Vishnu) and Rudra (arising from rajas, satva and tamas respectively)
உபரதாந் - who have ceased to exist (in universal dissolution)
ரஜஃ - the property of rajas (red as per poetic convention)
ஸத்வஂ - the property of satvam (white as per poetic convention)
ி்ரத் - bearing
தம - the property of tamas (blue as per poetic convention)
இதி ுணாநாஂ - the properties which are
த்ரயஂ இவ - 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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பவித்ரீகர்துஂ நஃ பஶுபதி பராீந ஹயே
யா மித்ரைர்நேத்ரைரருண வல ஶ்யாம ருசிிஃ ,
நஃ ஶோணோ ஂா தபநதநயேதி ்ருவமமும்
த்ரயாணாஂ தீர்ாநாமுபநயஸி ஸஂேமநம் . ௫௪ .
பவித்ரீ கர்துஂ - in order to purify
நஃ - us
பஶுபதி பராீந ஹயே - Oh one with a heart subservient to Pasupati (Siva)!
யா மித்ரைஃ நேத்ரைஃ - with eyes allied to compassion
அருண - red
வல - white
ஶ்யாம ருசிிஃ - (and) dark blue colours
நஃ ஶோணோ - the river Sona (red in colour)
ஂா - the river Ganga (white in colour)
தபந தநயா இதி - the river Kalindi or Yamuna (dark in colour), which are
்ருவஂ - it is certain
அமுஂ - this
த்ரயாணாஂ தீர்ாநாஂ - the three holy rivers
உபநயஸி - you bring near
ஸஂேஂ அநம் - 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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நிமேஷோந்மேஷா்யாஂ ப்ரலயமுயஂ யாதி ஜதீ
தவேத்யாஹுஃ ஸஂதோ ரணிர ராஜந்யதநயே ,
த்வுந்மேஷாஜ்ஜாதஂ ஜிமஶேஷஂ ப்ரலயதஃ
பரித்ராதுஂ ஶஂகே பரிஹத நிமேஷாஸ்தவ ஶஃ . ௫௫ .
நிமேஷ - closing of the eye lids
உந்மேஷா்யாஂ - opening of the eye lids
ப்ரலயஂ உயஂ - annihilation (and) creation
யாதி ஜதீ - the world proceeds to
தவ - your
இதி ஆஹுஃ ஸஂதஃ - thus say good men
ரணிர ராஜந்ய தநயே - Oh daughter of the royal mountain! (Sakti)
த்வத் உந்மேஷாத் ஜாதஂ - born of the opening of your eye lids
ஜத் இஂ - this world
அஶேஷஂ - entire
ப்ரலயதஃ - from annihilation
பரித்ராதுஂ - to protect
ஶஂகே - I think
பரிஹத - abandoned
நிமேஷாஃ - closing the eye lids
தவ ஶஃ - 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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தவாபர்ணே கர்ணே ஜபநயந பைஶுந்ய சகிதா
நிலீயஂதே தோயே நியதமநிமேஷாஃ ஶரிகாஃ ,
இயஂ ச ஶ்ரீர்்ச் புடகவாடஂ குவலயஂ
ஜஹாதி ப்ரத்யூஷே நிஶி ச விடய்ய ப்ரவிஶதி . ௫௬ .
தவ - your
அபர்ணே - Oh Aparna! (Sakti)
கர்ணே - in the ear
ஜப நயந - whispering eyes
பைஶுந்ய சகிதாஃ -afraid of slander
நிலீயஂதே - they hide
தோயே - in the water
நியதஂ - it is certain
அநிமேஷாஃ - with unblinking (eyes)
ஶரிகாஃ - glittering female fish
இயஂ ச ஶ்ரீஃ - and this, the goddess of beauty
் ஃ - closed petal
புடகவாடஂ - fastened like a door
குவலயஂ - blue water lily
ஜஹாதி - abandons
ப்ரத்யூஷே - at dawn
நிஶி ச - and at night
விடய்ய - having opened
ப்ரவிஶதி - 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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ஶா ்ராீயஸ்யா ரலித நீலோத்பல ருசா
வீயாஂஸஂ ீநஂ ஸ்நபய கபயா மாமபி ஶிவே ,
அநேநாயஂ ந்யோ வதி ந ச தே ஹாநிரியதா
வநே வா ஹர்ம்யே வா ஸமகர நிபாதோ ஹிமகரஃ . ௫௭ .
ஶா - by (your) look
்ராீயஸ்யா - which is farsighted
ர லித - slightly blossomed
நீலோத்பல ருசா - with the beauty of the blue lotus
வீயாஂஸஂ - the far removed one
ீநஂ - the poor one
ஸ்நபய - you bathe (me)
கபயா - compassion
மாஂ அபி - me also
ஶிவே - Oh Sivaa! (Sakti)
அநேந அயஂ - by this, this one (the devotee)
ந்யஃ வதி - becomes blessed
ந ச - and no
தே - to you
ஹாநிஃ இயதா - loss by this
வநே வா ஹர்ம்யே வா - on the forest as well as the palace
ஸமகர நிபாதஃ - falls equally
ஹிமகரஃ - 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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அராலஂ தே பாலீயுலமராஜந்ய தநயே
ந கேஷாமாத்தே குஸுமஶர கோஂகுதுகம் ,
திரஶ்சீநோ யத்ர ஶ்ரவணபமுல்லஂ்ய விலஸந்
அபாஂ வ்யாஸஂோ ிஶதி ஶரஸஂாந ிஷணாம் . ௫௮ .
அராலஂ - curved
தே பாலீயுலஂ - the margins of your pair of ears
அ ராஜந்ய தநயே - Oh daughter of the royal mountain ! (Sakti)
ந கேஷாஂ ஆத்தே - in whom will it not create
குஸும ஶர - one with the flower arrow (Cupid)
கோஂ - the bow
குதுகஂ - the vehement (belief)
திரஶ்சீநஃ - oblique
யத்ர - wherein
ஶ்ரவணபஂ - the reach of the ear
உல்லஂ்ய - having passed through
விலஸந் - glittering
அபாஂ - the corner of the eye
வ்யாஸஂஃ - the attention
ிஶதி - produces
ஶர ஸஂாந - fixed arrow
ிஷணாஂ - 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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ஸ்ுர்ஂாோ ப்ரதிலித தாடஂகயுலஂ
சதுஶ்சக்ரஂ மந்யே தவ முமிஂ மந்ம ரம் ,
யமாரூஹ்ய ்ருஹ்யத்யவநிரமர்கேஂு சரணஂ
மஹாவீரோ மாரஃ ப்ரமபதயே ஸஜ்ஜிதவதே . ௫௯ .
ஸ்ுரத் - shining
ஂாோ - cheeks
ப்ரதிலித - reflectd
தாடஂக யுலஂ - pair of ear rings
சதுஶ்சக்ரஂ - four wheeled
மந்யே - I think
தவ முஂ இஂ - this your face
மந்ம ரஂ - the chariot of Cupid
யம் ஆருஹ்ய - having mounted which
்ருஹ்யதி - seeks to assail
அவநி ரஂ - the earth as a chariot
அர்க இஂு சரணஂ - with the sun and moon for wheels
மஹாவீரஃ மாரஃ - the great warrior Mara (Cupid)
ப்ரமபதயே - the lord of the Pramathas (attendents of Siva),
ஸஜ்ஜிதவதே - 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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ஸரஸ்வத்யாஃ ஸூக்திரமதலஹரீ கௌஶலஹரீஃ
பிஂத்யாஃ ஶர்வாணி ஶ்ரவண சுலுகா்யாமவிரலம் ,
சமத்கார ஶ்லாாசலித ஶிரஸஃ குஂல ணோ
ணத்காரைஸ்தாரைஃ ப்ரதிவசநமாசஷ்ட இவ தே . ௬௦ .
ஸரஸ்வத்யாஃ - of Saraswati
ஸூக்திஃ - excellent speech
அமத லஹரீ - the wave of nectar
கௌஶலஹரீஃ - capable of depriving the felicity
பிஂத்யாஃ - while drinking
ஶர்வாணி - Oh Sarvani! (Sakti)
ஶ்ரவண சுலுகா்யாஂ - by the cups of the ears
அவிரலஂ - continuously
சமத்கார - poetical charm
ஶ்லாா - in praise
சலித ஶிரஸஃ - nodding the head
குஂல ணஃ - collection of ear rings
ணத்காரைஃ தாரைஃ - by loud jingling
ப்ரதிவசநஂ - reply
ஆசஷ்ட இவ - as if endeavouring
தே - 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.
ஸௌஂர்யலஹரி ௬௧ - ௭௦
அஸௌ நாஸாவஂஶஸ்துஹிந ிரி வஂஶ ்வஜபடி
த்வீயோ நேீயஃ லது லமஸ்மாகமுசிதம் ,
வஹத்யஂதர்முக்தாஃ ஶிஶிரகர நிஶ்வாஸ லிதஂ
ஸம்்யா யத்தாஸாஂ ஹிரபி ச முக்தாமணிரஃ . ௬௧ .
அஸௌ - this
நாஸாவஂஶஃ - the bamboo like bridge of the nose
துஹிந ிரி - the snowy mountain (Himavan)
வஂஶ ்வஜ படி - the banner of the race! (Sakti)
த்வீயஃ - your
நேீயஃ - which is imminent
லது லஂ - let the reward fructify
அஸ்மாகஂ - for us
உசிதஂ - appropriate
வஹதி - bears
அஂதஃ முக்தாஃ - the pearls within (Bamboo bears pearls within by poetic convention)
ஶிஶிரகர நிஶ்வாஸஃ - the cool exhalation (out of the left nostril controlled by the moon, and hence cool)
லிதஂ - flowing
ஸம்்யா யத் - from the profusion of which
தாஸாஂ ஹிஃ அபி ச - and on the outside also
முக்தா மணி ரஃ - 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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ப்ரகத்யாரக்தாயாஸ்தவ ஸுதி ஂதச்ருசேஃ
ப்ரவக்ஷ்யே ஸாஶ்யஂ ஜநயது லஂ வி்ருமலதா ,
ந ிஂஂ த்ிஂ ப்ரதிலந ராாருணிதஂ
துலாம்யாரோுஂ கமிவ விலஜ்ஜேத கலயா . ௬௨ .
ப்ரகத்யா - naturally
ஆரக்தாயாஃ - which is red
தவ - your
ஸுதி - Oh one with beautiful teeth! (Sakti)
ஂத ருசேஃ - to the beauty of the lips
ப்ரவக்ஷ்யே - I speak
ஸாஶ்யஂ - of that which is similar
ஜநயது லஂ - let it bear fruit
வி்ரும லதா - the coral creeper
ந - not
ிஂஂ - the Bimba fruit (which is red is commonly used by poets for comparing with a woman's lips)
தத் ிஂ - that image (the red lips)
ப்ரதி லந ராாத் - out of desire to reflect
அருணிதஂ - is red
துலாஂ - the balance
அ்யாரோுஂ - to ascend
கஂ இவ - how will it (not be)
விலஜ்ஜேத - bashful
கலயா - 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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ஸ்மிதஜ்யோத்ஸ்நா ஜாலஂ தவ வந சஂ்ரஸ்ய பிதாஂ
சகோராணாமாஸீதி ரஸதயா சஂசு ஜிமா ,
அதஸ்தே ஶீதாஂஶோரமத லஹரீமாம்ல ருசயஃ
பிஂதி ஸ்வச்ஂஂ நிஶி நிஶி ஶஂ காஂஜிகியா . ௬௩ .
ஸ்மித - smile
ஜ்யோத்ஸ்நா ஜாலஂ - mass of moon light
தவ வந சஂ்ரஸ்ய - of the moon of your face
பிதாஂ -drinking
சகோராணாஂ - for the Cakora birds (the Greek partridge by poetic convention feeds on moon beams)
ஆஸீத் - became
அதி ரஸதயா - from excessive (sweet) taste
சஂசு ஜிமா - dull in the beak
அதஃ தே - therefore they
ஶீதாஂஶோஃ - of the moon
அமத லஹரீஂ - the wave of nectar
ஆம்ல ருசயஃ - desiring sour taste
பிஂதி - they drink
ஸ்வச்ஂஂ - of their own free will
நிஶி நிஶி - every night
ஶஂ - excessively
காஂஜிக ியா - 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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அவிஶ்ராஂதஂ பத்யுர்ுணண காம்ரேநஜபா
ஜபாபுஷ்பச்ாயா தவ ஜநநி ஜிஹ்வா ஜயதி ஸா ,
ய்ராஸீநாயாஃ ஸ்டிக ஷச்ச்விமயீ
ஸரஸ்வத்யா மூர்திஃ பரிணமதி மாணிக்ய வபுஷா . ௬௪ .
அவிஶ்ராஂதஂ - unceasingly
பத்யுஃ - of the husband (Siva)
ுண ண கா - stories enumerating the virtues
ஆம்ரேந ஜபா - by repeated prayer
ஜபா புஷ்ப ாயா - the colour of the hibiscus flower (red)
தவ ஜநநி - your Oh Mother! (Sakti)
ஜிஹ்வா - tongue
ஜயதி ஸா - that (tongue) is victorious
யத் - of which
அ்ர ஆஸீநாயாஃ - seated on the tip
ஸ்டிகஷ் - crystal stone
அச் விமயீ - clearly brilliant
ஸரஸ்வத்யாஃ - of Saraswati
மூர்திஃ - form
பரிணமதி - is transformed
மாணிக்ய - ruby
வபுஷா - 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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ரணே ஜித்வா ைத்யாநபஹத ஶிரஸ்த்ரைஃ கவசிிஃ
நிவத்தைஶ்சஂாஂஶ த்ரிபுரஹர நிர்மால்ய விமுைஃ ,
விஶாேஂ்ரோபேஂ்ரைஃ ஶஶிவிஶ கர்பூரஶகலா
விலீயஂதே மாதஸ்தவ வந தாஂூல கலாஃ . ௬௫ .
ரணே - in battle
ஜித்வா - having won
ைத்யாந் - the Daityas (the demons)
அபஹத - who have removed
ஶிரஸ்த்ரைஃ - with helmets
கவசிிஃ - with armours
நிவத்தைஃ - who have returned
சஂாஂஶ - the share of Chanda (a demi god attendent of Siva)
த்ரிபுரஹர நிர்மால்ய - the remnants of offerings to the Destroyer of the three bodies (physical, causal and astral), (Siva)
விமுைஃ - who are averse to
விஶா - Kartikeya (son of Siva and Sakti, and the commander of the gods in battle)
இஂ்ர - Indra (the lord of the gods)
உபேஂ்ரைஃ - by Vishnu (the elder brother of Indra)
ஶஶி விஶ - white as the moon
கர்பூர ஶகலா - fragments of camphor
விலீயஂதே - they are dissolved (by chewing)
மாதஃ - Oh Mother! (Sakti)
தவ வந - your mouth
தாஂூல - the betel leaf and areca nut (chewed after a meal)
கலாஃ - 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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விபஂச்யா ாயஂதீ விவிமபாநஂ பஶுபதே
ஸ்த்வயார்ே வக்துஂ சலிதஶிரஸா ஸாுவசநே ,
தீயைர்மாுர்யைரபலபித தஂத்ரீகலரவாஂ
நிஜாஂ வீணாஂ வாணீ நிசுலயதி சோலேந நிதம் . ௬௬ .
விபஂச்யா - with the lute
ாயஂதீ - singing
விவி - varied
அபாநஂ - noble work
பஶுபதேஃ - of Pasupati (Siva)
த்வயா ஆர்ே - when you began
வக்துஂ - to speak
சலித ஶிரஸா - with the nodding of the head (in appreciation)
ஸாு வசநே - words of approbation
தீயைஃ - by their
மாுர்யைஃ - sweetness (of the words)
அபலபித - detracted
தஂத்ரீ கல ரவாஂ - the low sweet tones of the strings (of the lute)
நிஜாஂ வீணாஂ - own lute
வாணீ - Saraswati (the goddess of speech, learning, music etc)
நிசுலயதி - covers
சோலேந - by the wrapper
நிதம் - 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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கரா்ரேண ஸ்பஷ்டஂ துஹிநிரிணா வத்ஸலதயா
ிரிஶேநோஸ்தஂ முஹுரரபாநாகுலதயா ,
கர்ராஹ்யஂ ஶஂோர்முமுகுரவஂதஂ ிரிஸுதே
கஂகாரஂ ்ரூமஸ்தவ சுுகமௌபம்ய ரஹிதம் . ௬௭ .
கரா்ரேண - by the tips of the hand
ஸ்பஷ்டஂ - touched
துஹிந ிரிணா - by the snowy mountain (Himavan, the father)
வத்ஸலதயா - with paternal affection
ிரிஶேந - by Girisa (Siva)
உஸ்தஂ - raised
முஹுஃ - repeatedly
அர பாந ஆகுலதயா - intent on kissing
கர ்ராஹ்யஂ - worthy of being held by the hand
ஶஂோஃ - of Sambhu (Siva)
மு முகுர வஂதஂ - the handle for the mirror of the face
ிரி ஸுதே - Oh daughter of the mountain! (Sakti)
கஂகாரஂ ்ரூமஃ - in what manner will we speak
தவ - of your
சுுகஂ - chin
ஔபம்ய ரஹிதம் - 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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ுஜாஶ்லேஷாந்நித்யஂ புரமயிதுஃ கஂடகவதீ
தவ ்ரீவா த்தே முகமலநால ஶ்ரியமியம் ,
ஸ்வதஃ ஶ்வேதா காலாரு ஹுல ஜஂாலமலிநா
மணாலீலாலித்யஂ வஹதி யோ ஹாரலதிகா .௬௮ .
ுஜ ஆஶ்லேஷாத் - from the embrace of the arms
நித்யஂ - always
புரமயிதுஃ - of the subduer of the (three) bodies (Siva)
கஂடகவதீ - with horripilation
தவ ்ரீவா - your throat
த்தே - bears
மு கமல - the lotus of the face
நால ஶ்ரியம் - the beauty of the stalk
இயஂ - this
ஸ்வதஃ - innately
ஶ்வேதா - white
கால அரு - black sandal
ஹுல - copious
ஜஂால மலிநா - mud soiled
மணாலீ - root of the lotus
லாலித்யஂ - loveliness
வஹதி - bears
யத் அஃ - below which
ஹார லதிகா - 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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லே ரோஸ்திஸ்ரோ தி மக ீதைக நிபுணே
விவாஹ வ்யாந் ப்ருணுண ஸஂ்யா ப்ரதிுவஃ ,
விராஜஂதே நாநாவி முர ராாகர ுவாஂ
த்ரயாணாஂ ்ராமாணாஂ ஸ்ிதி நியம ஸீமாந இவ தே . ௬௯ .
லே - in the neck
ரோஃ திஸ்ரஃ - three lines
தி - musical modes
மக - musical modulations
ீத - songs
ஏக நிபுணே - Oh sole expert!
விவாஹ வ்யாந் - tied well at the wedding
ப்ருண ுண ஸஂ்யா - the number of the many stranded thread
ப்ரதிுவஃ - a reminder
விராஜஂதே - they shine
நாநா வி - many varieties
முர ரா - sweet musical modes
ஆகார - the forms of
ுவாஂ - produced from
த்ரயாணாஂ - the three
்ராமாணாஂ - scales of music
ஸ்ிதி - fixity
நியம - restricting
ஸீமாந - boundary
இவ - like
தே - 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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மணாலீ ம்வீநாஂ தவ ுஜலதாநாஂ சதஸணாஂ
சதுர்ிஃ ஸௌஂர்யஂ ஸரஸிஜவஃ ஸ்தௌதி வநைஃ ,
நே்யஃ ஸஂத்ரஸ்யந் ப்ரம மநாஂகரிபோஃ
சதுர்ணாஂ ஶீர்ஷாணாஂ ஸமமய ஹஸ்தார்பண ியா . ௭௦ .
மணாலீ - lotus stalk
ம்வீநாஂ - soft as
தவ ுஜ லதாநாஂ - your creeper like hands
சதஸணாஂ - four (hands)
சதுர்ிஃ - with the four (mouths)
ஸௌஂர்யஂ - beauty
ஸரஸிஜ வஃ - the lotus born (Brahma)
ஸ்தௌதி - praises
வநைஃ - with (his) mouths (in the four remaining heads out of the original five)
நே்யஃ - of the nails
ஸஂத்ரஸ்யந் - being afraid
ப்ரம மநாத் - from the destruction of the first (head)
அஂக ரிபோஃ - of the enemy of (the demon) Andhaka, (Siva)
சதுர்ணாஂ - the four (heads)
ஶீர்ஷாணாஂ - (remaining) heads
ஸமஂ - simultaneous
அய ஹஸ்த - the hand offering refuge from fear
அர்பண ியா - 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.
ஸௌஂர்யலஹரி ௭௧ - ௮௦
நாநாமு்யோதைர்நவநலிந ராஂ விஹஸதாஂ
கராணாஂ தே காஂதிஂ கய கயாமஃ கமுமே ,
கயாசி்வா ஸாம்யஂ ஜது கலயா ஹஂத கமலஂ
யி க்ரீல்லக்ஷ்மீ சரண தலலாக்ஷாரஸ சணம் . ௭௧ .
நாநாஂ - of the nails
உ்யோதைஃ - which shine with
நவ நலிந ராஂ - the redness of the new lotus
விஹஸதாஂ - which detract
கராணாஂ தே your hands
காஂதிஂ - beauty
கய - you tell
கயாமஃ கஂ - how will we speak
உமே - Oh Uma! (Sakti)
கயாசித் வா - somehow
ஸாம்யஂ ஜது - let it obtain similarity
கலயா - a little
ஹஂத - alas
கமலஂ - the lotus
யி - if
க்ரீல்லக்ஷ்மீ - Lakshmi (the godess of wealth who resides in the lotus) who plays
சரண தல - the sole of the foot
லாக்ஷா ரஸ சணம் - 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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ஸமஂ ேவி ஸ்கஂ ்விபவந பீதஂ ஸ்தநயுஂ
தேவஂ நஃ ேஂ ஹரது ஸததஂ ப்ரஸ்நுதமும் ,
யாலோக்யாஶஂகாகுலித ஹயோ ஹாஸஜநகஃ
ஸ்வ குஂௌ ஹேரஂஃ பரிமஶதி ஹஸ்தேந டிதி . ௭௨ .
ஸமஂ - simulataneously
ேவி - Oh Devi! (Sakti)
ஸ்கஂ - Skanda (Kartikeya, the son of Siva and Sakti)
்விபவந - the elephant faced one ( Ganesa who is treated as a son by Siva and Sakti)
பீதஂ - drink
* missing text *
ஸ்வ குஂௌ - his own frontal globes (on the forehead of the elephant)
ஹேரஂஃ - Ganesa
பரிமஶதி - touches
ஹஸ்தேந - by the hand
டிதி - 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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அமூ தே வக்ஷோஜாவமதரஸ மாணிக்ய குதுபௌ
ந ஸஂேஹஸ்பஂோ நபதி பதாகே மநஸி ,
பிஂதௌ தௌ யஸ்மாவிித வூஸஂ ரஸிகௌ
குமாராவ்யாபி ்விரவந க்ரௌஂசலநௌ . ௭௩ .
அமூ தே - these your
வக்ஷோஜௌ - breasts
அமத ரஸ - the essence of ambrosia
மாணிக்ய குதுபௌ - two ruby containers
ந ஸஂேஹ ஸ்பஂஃ - not a quiver of doubt
ந பதி பதாகே - Oh banner of the Lord of mountains (Himavaan)! (Sakti)
மநஸி நஃ - in our minds
பிஂதௌ தௌ - those two who drink
யஸ்மாத் - from it
அவிித - are unknowing
வூ ஸஂ ரஸிகௌ - the pleasure of union with spouse
குமாரௌ - young boys
அ்ய அபி - even today
்விர வந - one with an elephant face (Ganesa)
க்ரௌஂச லநௌ - 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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வஹத்யஂ ஸ்தஂேரமநுஜ குஂப்ரகதிிஃ
ஸமார்ாஂ முக்தாமணிிரமலாஂ ஹாரலதிகாம் ,
குசாோோ ிஂாரருசிிரஂதஃ ஶலிதாஂ
ப்ரதாபவ்யாமிஶ்ராஂ புரமயிதுஃ கீர்திமிவ தே . ௭௪ .
வஹதி - bears
அஂ - Oh Mother!
ஸ்தஂேரம நுஜ - the elephant demon (Gajasura, vanquished by Siva)
குஂ ப்ரகதிிஃ - sourced from the frontal globes (on the face of Gajasura)
ஸமார்ாஂ - commenced (made) with
முக்தாமணிிஃ - with pearls (from elephants are whitish grey in colour by poetic convention)
அமலாஂ - spotless
ஹார லதிகாம் - the necklace of pearls
குச ஆோஃ - the expanse of the bossom
ிஂ அர ருசிிஃ - by the colour of the Bimba (a red fruit) like lips
அஂதஃ ஶலிதாஂ - variegated internally
ப்ரதாப - valour (the colour red by poetic convention)
வ்யாமிஶ்ராஂ - mingled with
ரமயிதுஃ - of the subduer of the (three) cities (of the demons) or bodies (of man), (Siva)
கீர்திஂ இவ - like the fame (the colour white by poetic convention)
தே - 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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தவ ஸ்தந்யஂ மந்யே ரணிரகந்யே ஹயதஃ
பயஃ பாராவாரஃ பரிவஹதி ஸாரஸ்வதமிவ ,
யாவத்யா த்தஂ ்ரவிஶிஶுராஸ்வா்ய தவ யத்
கவீநாஂ ப்ரௌாநாமஜநி கமநீயஃ கவயிதா . ௭௫ .
தவ ஸ்தந்யஂ - your breast milk
மந்யே - I think
ரணிர கந்யே - Oh daughter of the mountain (Himavaan)! (Sakti)
ஹயதஃ - from the heart
பயஃ பாராவாரஃ - the ocean of milk
பரிவஹதி - flows
ஸாரஸ்வதஂ இவ - as the nature of Saraswati (the godess of learning)
யாவத்யா - by one pocessed of compassion (for the hungry child)
த்தஂ - was given
்ரவி ஶிஶு - the Dravidian child
ஆஸ்வா்ய - having tasted
தவ - your
யத் - which
கவீநாஂ - among poets
ப்ரௌாநாஂ - among mighty
அஜநி - became
கமநீயஃ - charming
கவயிதா - 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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ஹரக்ரோ ஜ்வாலாவலிிரவலீேந வபுஷா
ீரே தே நாீஸரஸி கதஸஂோ மநஸிஜஃ ,
ஸமுத்தஸ்ௌ தஸ்மாசல தநயே ூமலதிகா
ஜநஸ்தாஂ ஜாநீதே தவ ஜநநி ரோமாவலிரிதி . ௭௬ .
ஹர க்ரோ - the fury of Hara (Siva)
ஜ்வாலாவலிிஃ - by the series of flames
அவலீேந - devoured by
வபுஷா - with a body
ீரே - in the deep
தே - your
நாீ ஸரஸி - in the pool of the navel
கத ஸஂஃ - became immersed
மநஸிஜஃ - Cupid
ஸமுத்தஸ்ௌ - arose
தஸ்மாத் - from it
அசல தநயே - Oh daughter of the mountain (Himavaan)! (Sakti)
ூம லதிகா - tendril of smoke
ஜநஃ - people
தாஂ - it
ஜாநீதே - think
தவ ஜநநி - your Oh Mother!
ரோம ஆவலிஃ இதி - 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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யேதத்காலிஂீ தநுதரதரஂாகதி ஶிவே
கஶே ம்யே கிஂசிஜ்ஜநநி தவ ய்ாதி ஸுியாம் ,
விமர்ாந்யோந்யஂ குசகலஶயோரஂதரதஂ
தநூ ூதஂ வ்யோம ப்ரவிஶிவ நாிஂ குஹரிணீம் . ௭௭ .
யத் ஏதத் - this which
காலிஂீ - the river Kalindi (Yamuna, with dark blue water as per poetic convention)
தநுதர தரஂ - very small wave
ஆகதி - shaped
ஶிவே - Oh Sivaa! (Sakti)
கஶே ம்யே - in your lean waist
கிஂசித் - the something (the line of hair above the navel)
ஜநநி தவ Oh Mother!, your
யத் ாதி - which manifests
ியாம் - to wise men
விமர்ாத் - from the friction
அந்யோந்யஂ - mutual
குச கலஶயோஃ - of the pitcher like (shapely) breasts
அஂதர தஂ - which is inbetween (the line of hair)
தநூ ூதஂ - has become slim
வ்யோம - the sky (dark blue in colour)
ப்ரவிஶத் இவ - as if entering
நாிஂ - the navel
குஹரிணீம் - 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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ஸ்ிரோ ஂாவர்தஃ ஸ்தந முகுலரோமாவலிலதா
கலாவாலஂ குஂஂ குஸுமஶரதேஜோஹுதுஜஃ ,
ரதேர்லீலாாரஂ கிமபி தவ நாிர்ிரிஸுதே
ில்வாரஂ ஸி்ேர்ிரிஶ நயநாநாஂ விஜயதே . ௭௮ .
ஸ்ிரஃ - steady
ஂா ஆவர்தஃ - whirlpool of the river Ganga (Ganges)
ஸ்தந முகுல - the breasts for (flower) buds
ரோம ஆவலி லதா - the creeper like line of hair (above the navel)
கலா ஆவாலஂ - basin (for water) for the part (of the creeper)
குஂஂ - hollow (for the sacrificial fire)
குஸுமஶர தேஜஃ - the lustre of one with the flower arrow (Cupid)
த ுஜஃ - (one whose arms receive oblations), fire
ரதேஃ - of Rati
லீலாாரஂ - pleasure house
கிஂ அபி - indescribable
தவ நாிஃ - your navel
ிரி ஸுதே - Oh daughter of the mountain (Himavaan)!, (Sakti)
ில்வாரஂ - the opening of the cave
ஸி்ேஃ - of (sacrificial) fufilment
ிரிஶ - of Girisa (Siva)
நயநாநாஂ - to the eyes
விஜயதே - 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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நிஸர் க்ஷீணஸ்ய ஸ்தநதடரேண க்லமஜுஷோ
நமந்மூர்தேர்நாரீ திலக ஶநகைஸ்த்ருட்யத இவ ,
சிரஂ தே ம்யஸ்ய த்ருடித தடிநீ தீர தருணா
ஸமாவஸ்ா ஸ்ேம்நோ வது குஶலஂ ஶைலதநயே . ௭௯ .
நிஸர் - naturally
க்ஷீணஸ்ய - slim
ஸ்தந தட - the bosom
ரேண - by the weight
க்லம ஜுஷஃ - suffering fatigue
நமந் மூர்தேஃ - curved in shape
நாரீ திலக - Oh best of women!(Sakti)
ஶநகைஃ - slowly
த்ருட்யத இவ - as if breaking
சிரஂ - for a long time
தே ம்யஸ்ய - your waist
த்ருடித தடிநீ தீர - breached river bank
தருணா - with the tree
ஸம அவஸ்ா - similar to the state
ஸ்ேம்நஃ - with the stability
வது குஶலஂ - let it be happy
ஶைல தநயே - 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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குசௌ ஸ்யஃ ஸ்வி்யத்தடடித கூர்பாஸிுரௌ
கஷஂதௌ ோர்மூலே கநககலஶாௌ கலயதா ,
தவ த்ராதுஂ ஂாலமிதி வல்நஂ தநுுவா
த்ரிா ந்ஂ ேவி த்ரிவலி லவலோவல்லிிரிவ . ௮௦ .
குசௌ - the breasts
ஸ்யஃ - immediately
ஸ்வி்யத் - perspiring
தட டித - in contact with the sloping sides
கூர்பாஸ - the bodice
ிுரௌ - which split
கஷஂதௌ - which rub
ோர்மூலே - at the under arms
கநக கலஶ - golden pots
ஆௌ - which have the lustre
கலயதா - who made
தவ த்ராதுஂ - to protect you
ஂாத் - from breaking
அலஂ இதி - it is enough
வல்நஂ - the waist
தநுுவா - by Cupid
த்ரிா - thrice
ந்ஂ - was tied
ேவி - Oh Devi! (Oh effulgent one, Sakti)
த்ரிவலி - the three folds of skin in the upper belly
லவலீ வல்லிிஃ இவ - 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.
ஸௌஂர்யலஹரி ௮௧ - ௯௦
ுருத்வஂ விஸ்தாரஂ க்ஷிதிரபதிஃ பார்வதி நிஜாத்
நிதஂாாச்ி்ய த்வயி ஹரணரூபேண நிே ,
அதஸ்தே விஸ்தீர்ணோ ுருரயமஶேஷாஂ வஸுமதீஂ
நிதஂ ப்ரா்ாரஃ ஸ்யதி லுத்வஂ நயதி ச . ௮௧ .
ுருத்வஂ - heaviness
விஸ்தாரஂ - vastness
க்ஷிதி ரபதிஃ - the lord of mountains (Himavaan, the father of Parvati)
பார்வதி - Oh Parvati! (daughter of the mountain) (Sakti)
நிஜாத் - from his own
நிதஂாத் - flanks (of the mountain)
ஆச்ி்ய - having cut
த்வயி - to you
ஹரண ரூபேண - in the form of a (wedding) gift
நிே - presented
அதஃ தே - therefore your
விஸ்தீர்ணஃ - vast
ுருஃ - heavy
அயஂ - this
அஶேஷாஂ - the entire
வஸுமதீஂ - the earth
நிதஂ - the hips and loins
ப்ரா்ாரஃ - mass behind
ஸ்யதி - conceals
லுத்வஂ நயதி ச - 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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கரீஂ்ராணாஂ ஶுஂாந் கநககலீ காஂபடலீஂ
உா்யாமூரு்யாமுயமபி நிர்ஜித்ய வதி ,
ஸுவத்தா்யாஂ பத்யுஃ ப்ரணதி கிநா்யாஂ ிரிஸுதே
விிஜ்ஞே ஜாநு்யாஂ விு கரிகுஂ ்வயமஸி . ௮௨ .
கரீஂ்ரணாஂ - of elephants
ஶுஂாந் - trunks (of elephants)
கநக கலீ - golden plantain tree
காஂ படலீஂ - the stalk portion
உா்யாஂ - both
ஊரு்யாஂ - by the thighs
உயஂ அபி - 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
நிர்ஜித்ய - having vanquished
வதி - Oh You! (Sakti)
ஸுவத்தா்யாஂ - well rounded
பத்யுஃ ப்ரணதி - from prostrations to the husband (Siva)
கிநா்யாஂ - which are hard
ிரி ஸுதே - Oh daughter of the mountain ! (Sakti)
விிஜ்ஞே - Oh knower of Vedic injunction! (Sakti)
ஜாநு்யாஂ - by the two knees
விு கரி - the elephant of Indra (named Airavata)
குஂ - the frontal globe on the forehead of an elephant
்வயஂ - both
அஸி - 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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பராஜேதுஂ ரு்ரஂ ்விுணஶரர்ௌ ிரிஸுதே
நிஷஂௌ ஜஂே தே விஷமவிஶிோ ாமகத ,
ய்ரே ஶ்யஂதே ஶஶரலாஃ பாயுலீ
நா்ரச்்மாநஃ ஸுரமகுட ஶாணைக நிஶிதாஃ . ௮௩ .
பராஜேதுஂ - to defeat
ரு்ரஂ - Rudra (Siva)
்விுண - double (the usual number of five arrows of Cupid)
ஶர ர்ௌ - arrows within
ிரி ஸுதே - Oh daughter of the mountain! (Sakti)
நிஷஂௌ - the quiver
ஜஂே - the two shanks
தே - your
விஷம விஶிஃ - Cupid
ாஂ அகத - assuredly made
யத் அ்ரே - in front of which (shanks)
ஶ்யஂதே - are seen
ஶ ஶர லாஃ - the heads of ten arrows
பா யுலீ - of the pair of feet
ந அ்ர ்மாநஃ - in the guise of nail tips
ஸுர மகுட - the crowns of celestials
ஶாணைக - whetstone
நிஶிதாஃ - 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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ஶ்ருதீநாஂ மூர்ாநோ தி தவ யௌ ஶேரதயா
மமாப்யேதௌ மாதஃ ஶிரஸி யயா ேஹி சரணௌ ,
யயோஃ பா்யஂ பாஃ பஶுபதி ஜடாஜூட தடிநீ
யயோர்லாக்ஷா லக்ஷ்மீரருண ஹரிசூாமணி ருசிஃ . ௮௪ .
ஶ்ருதீநாஂ - of the Vedas (that which was heard by revelation)
மூர்ாநஃ - the head (the Upanishads are the head of the Vedas as they ascertain the true meaning of the Vedas)
தி - are borne
தவ யௌ - your (feet) which
ஶேரதயா - as a diadem
மம அபி - on my too
ஏதௌ - these two
மாதஃ - Oh Mother! (Sakti)
ஶிரஸி - on the head
யயா ேஹி - place with compassion
சரணௌ - the two feet
யயோஃ பா்யஂ - the water used for washing which (the feet)
பாஃ - water
பஶுபதி - Pasupati (Siva who bows at Sakti's feet)
ஜடா ஜூட தடிநீ - the river (Ganga) in the mass of the matted hair
யயோஃ - of which
லாக்ஷா லக்ஷ்மீஃ - the lustre of the lac (red) dye (used as a cosmetic on the feet)
அருண - red
ஹரி சூா மணி - the gem on the diadem of Hari (who bows at Devi's feet)
ருசிஃ - 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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நமோ வாகஂ ்ரூமோ நயநரமணீயாய பயோஃ
தவாஸ்மை ்வஂ்வாய ஸ்ுடருசிரஸாலக்தகவதே ,
அஸூயத்யத்யஂதஂ யிஹநநாய ஸ்பஹயதே
பஶூநாமீஶாநஃ ப்ரமவநகஂகேலிதரவே . ௮௫ .
நமோ வாகஂ - uttering the word நமஸ் (obeissance)
்ரூமஃ - we tell
நயந ரமணீயாய - to that which is delightful to the eye
பயோஃ - to the feet
தவ - your
அஸ்மை ்வஂ்வாய - this pair
ஸ்ுட ருசி - brightly lustrous
ரஸாலக்தகவதே - which has liquid lac dye
அஸூயதி அத்யஂதஂ - envies greatly
யத் அிஹநநாய - to be struck by which
ஸ்பஹயதே - desires
பஶூநாஂ ஈஶநஃ - the lord of the souls (Siva)
ப்ரம வந - the pleasure garden
கஂகேலி தரவே - 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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மஷா கத்வா ோத்ரஸ்லநம வைலக்ஷ்ய நமிதஂ
லலாடே ர்தாரஂ சரணகமலே தாயதி தே ,
சிராஂதஃ ஶல்யஂ ஹநகதமுந்மூலிதவதா
துலாகோடிக்காணைஃ கிலிகிலிதமீஶாநரிபுணா . ௮௬ .
மஷா கத்வா - having falsely (teasingly) comitted
ோத்ர ஸ்லநஂ - the blunder of calling by a wrong name
அ - after
வைலக்ஷ்ய நமிதஂ - bowing in shame (to appease the wife)
லலாடே - on the forehead
ர்தாரஂ - the husband (Siva)
சரண கமலே - the two lotus feet
தாயதி தே - your (feet) hit
சிராத் - after a long time
அஂதஃ ஶல்யஂ - the thorn (of hostility) within
ஹந கதஂ - was burnt
உந்மூலிதவதா - by one who has had (the thorn) plucked out
துலா கோடி க்காணைஃ - by the jingling of the anklet
கிலிகிலிதஂ - a sound of joy is made
ஈஶாந ரிபுணா - 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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ஹிமாநீ ஹஂதவ்யஂ ஹிமிரி நிவாஸைகசதுரௌ
நிஶாயாஂ நி்ராணஂ நிஶி சரமாே ச விஶௌ ,
வரஂ லக்ஷ்மீ பாத்ரஂ ஶ்ரியமதிஸஜஂதௌ ஸமயிநாஂ
ஸரோஜஂ த்வத்பாௌ ஜநநி ஜயதஶ்சித்ரமிஹ கிம் . ௮௭ .
ஹிமாநீ - mass of snow
ஹஂதவ்யஂ - which is destroyed
ஹிம ிரி - snowy mountain
நிவாஸைகசதுரௌ - which are beautiful even when residing
நிஶாயாஂ - at night
நி்ராணஂ - which sleeps (closed)
நிஶி - at night
சரம ாே ச - as well as in the last part of (the night) (at dawn)
விஶௌ - which are manifest (open)
வரஂ - which wishes to be
லக்ஷ்மீ பாத்ரஂ - the abode of Lakshmi (to be passively occupied by Lakshmi, the goddess of wealth)
ஶ்ரியஂ அதி ஸஜஂதௌ - which bestows wealth
ஸமயிநாஂ - for the followers of the Samaya school (wherein Siva and Sakti are held to be equal)
ஸரோஜஂ - the lotus
த்வத் பாௌ - your two feet (which are compared to a lotus in normal poetic convention)
ஜநநி - Oh Mother! (Sakti)
ஜயதஃ - they triumph (over)
சித்ரஂ இஹ கிம் - 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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பஂ தே கீர்தீநாஂ ப்ரபமபஂ ேவி விபாஂ
கஂ நீதஂ ஸ்ிஃ கிந கமீ கர்பர துலாஂ ,
கஂ வா ாஹு்யாமுபயமநகாலே புரிா
யாாய ந்யஸ்தஂ ஷி யமாநேந மநஸா . ௮௮ .
பஂ - the abode
தே கீர்தீநாஂ - your fame
ப்ரபஂ - forefoot
அபஂ - no resort
ேவி - Oh Devi (effulgent one)! (Sakti)
விபாஂ - of calamity
கஂ நீதஂ - how was it decided
ஸ்ிஃ - by the wise (poets)
கிந - hard
கமீ கர்பர துலாஂ - to be equal to the tortoise skull (shell) (in accordance to poetic convention)
கஂ வா - How was it possibly
ாஹு்யாஂ - by the two arms
உபயமந காலே - at the time of marriage
புர ிா - by the destroyer of the three cities of the demons or the three bodies of man (Siva)
யத் ஆாய - having taken which
ந்யஸ்தஂ ஷி - was placed on the mill stone (a ritual symbolic of being steadfast as a rock)
யமாநேந மநஸா - 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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நைர்நாகஸ்த்ரீணாஂ கரகமல ஸஂகோச ஶஶிிஃ
தரூணாஂ ிவ்யாநாஂ ஹஸத இவ தே சஂி சரணௌ ,
லாநி ஸ்வஃஸ்ே்யஃ கிஸலயகரா்ரேண தாஂ
ரி்ரே்யோ ்ராஂ ஶ்ரியமநிஶமஹ்நாய தௌ . ௮௯ .
நைஃ - with nails
நாக ஸ்த்ரீணாஂ - of the celestial maidens
கர கமல ஸஂகோச - the closing of the lotus like hands
ஶஶிிஃ - with the moons (moon like)
தரூணாஂ - of the trees
ிவ்யாநாஂ - the celestial
ஹஸத இவ - as if, laugh(ing)
தே சஂி சரணௌ - your feet Oh Candi! (the fierce one), (Sakti)
லாநி - fruits
ஸ்வஃ ஸ்ே்யஃ - to those who live in one's own abode (to the celestials)
கிஸலய - tender shoots
கர அ்ரேண - by the tips of the hands
தாஂ - which (the celestial trees) give
ரி்ரே்யஃ - to the poor
்ராஂ - auspicious
ஶ்ரியஂ அநிஶஂ - riches incessantly
அஹ்நாய தௌ - 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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ாநே ீநே்யஃ ஶ்ரியமநிஶமாஶாநுஸஶீஂ
அமஂஂ ஸௌஂர்ய ப்ரகரமகரஂஂ விகிரதி ,
தவாஸ்மிந்மஂார ஸ்தகஸுே யாது சரணே
நிமஜ்ஜந்மஜ்ஜீவஃ கரணசரணஃ ஷட் சரணதாம் . ௯௦ .
ாநே - which give
ீநே்யஃ - to the poor
ஶ்ரியஂ - wealth
அநிஶஂ - incessantly
ஆஶா அநுஸஶீஂ - according to desire
அமஂஂ - great
ஸௌஂர்ய ப்ரகர - the bunch of flowers of beauty
மகரஂஂ - the honey (of flowers)
விகிரதி - scatters
தவ அஸ்மிந் - this, your
மஂார ஸ்தக - the bunch of flowers of the (celestial) coral tree
ஸுே - auspicious
யாது - may it proceed to
சரணே - into the foot
நிமஜ்ஜந் - plunging
மத் ஜீவஃ - my life
கரண சரணஃ - sense organs as feet
ஷட் சரணதாம் - 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.
ஸௌஂர்யலஹரி ௯௧ - ௧௦௦
பந்யாஸ க்ரீா பரிசயமிவார்ுமநஸஃ
ஸ்லஂதஸ்தே ேலஂ வநகலஹஂஸா ந ஜஹதி ,
அதஸ்தேஷாஂ ஶிக்ஷாஂ ஸுமணிமஂஜீரரணித
ச்லாாசக்ஷாணஂ சரணகமலஂ சாருசரிதே . ௯௧ .
ப ந்யாஸ - of placement of the steps
க்ரீா - the sport
பரிசயஂ - the practice
இவ - perhaps
ஆர்ுமநஸஃ - with a mind to commence
ஸ்லஂதஃ தே - they trip
ேலஂ - play (of mimicking the graceful walk of Sakti)
வந கலஹஂஸாஃ - the resident swans
ந ஜஹாதி - do not abandon
அதஃ தேஷாஂ - therefore, for their
ஶிக்ஷாஂ - instruction
ஸு - auspicious
மணி மஂஜீர ரணித - jingling of the gem (studded) anklet
லாத் - under the pretext of
ஆசக்ஷாணஂ - teach (how to walk)
சரண கமலஂ - lotus feet
சாரு சரிதே - 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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தாஸ்தே மஂசத்வஂ ்ருஹிணஹரிரு்ரேஶ்வரதஃ
ஶிவஃ ஸ்வச்ச்ாயா டித கபட ப்ரச்படஃ ,
த்வீயாநாஂ ாஸாஂ ப்ரதிலநராாருணதயா
ஶரீரீ ஶஂாரோ ரஸ இவ ஶாஂ ோ்ி குதுகம் . ௯௨ .
தாஃ - have become
தே மஂசத்வஂ -your bed
்ருஹிண - Druhina (Brahma)
ஹரி - Hari (Vishnu)
ரு்ர - Rudra
ஈஶ்வர - Iswara (Maheswara)
தஃ - servitors (with authority to create, preserve and destroy)
ஶிவஃ - Siva (Sadaasiva tattva, the subtlest of the twenty five categories representing Siva and Sakti in the evolved state)
ஸ்வச்ச்ாயா - white lustre
டித - made of
கபட - disguised as
ப்ரச் படஃ - the coverlet
த்வீயாநாஂ - of your
ாஸாஂ - of the lustre
ப்ரதி லந ரா - reflected colour
அருணதயா - by the red
ஶரீரீ - embodied
ஶஂாரஃ ரஸ இவ - seems like, the (poetic) sentiment of love
ஶாஂ - for (your) eyes
ோ்ி குதுகம் - 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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அராலா கேஶேஷு ப்ரகதி ஸரலா மஂஹஸிதே
ஶிரீஷாா சித்தே ஷுபலஶோா குசதடே ,
ஶஂ தந்வீ ம்யே புருரஸிஜாரோஹவிஷயே
ஜத்த்ராதுஂ ஶஂோர்ஜயதி கருணா காசிருணா . ௯௩ .
அராலா - curliness
கேஶேஷு - in the hair
ப்ரகதி - natural
ஸரலா - straight forwardness
மஂ ஹஸிதே - in the gentle smile
ஶிரீஷ ஆா - (delicate) as the Sirisa (flower)
சித்தே - in the mind
ஷ உபல ஶோா - the lustre of a gem in a (hard) rock
குச தடே - in the slope of the bosom
ஶஂ - excessive
தந்வீ ம்யே - slenderness in the waist
பு - wideness
உரஸிஜ ஆரோஹ விஷயே - in the matter of the bosom and hip
ஜத் த்ராதுஂ - in order to protect the world
ஶஂோஃ - of Sambhu (Siva)
ஜயதி - excels
கரூணா - compassion
காசித் - indescribable
அருணா - (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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கலஂகஃ கஸ்தூரீ ரஜநிகரிஂஂ ஜலமயஂ
கலாிஃ கர்பூரைர்மரகதகரஂஂ நிிிதம் ,
அதஸ்த்வ்ோேந ப்ரதிிநமிஂ ரிக்தகுஹரஂ
விிர்ூயோ ூயோ நிியதி நூநஂ தவ கதே . ௯௪ .
கலஂகஃ - the stain (on the face of the moon)
கஸ்தூரீ - is musk (or musk deer shaped stain on the face of the moon)
ரஜநிகர ிஂஂ - the orb of the moon
ஜலமயஂ - full of water
கலாிஃ கர்பூரைஃ - with bits (ormoon rays) of camphor
மரகத கரஂஂ - an emerald container
நிிிதம் - filled
அதஃ - therefore
த்வத் ோேந - by your utilisation
ப்ரதிிநஂ இஂ - every day, this
ரிக்த குஹரஂ - the empty hollow (of the container)
விிஃ - Vidhi (Brahma)
ூயஃ ூயஃ - again and again
நிியதி நூநஂ - indeed fills
தவ கதே - 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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புராராதேரஂதஃ புரமஸி ததஸ்த்வச்சரணயோஃ
ஸபர்யா மர்யாா தரலகரணாநாமஸுலா ,
தா ஹ்யேதே நீதாஃ ஶதமமுாஃ ஸி்ிமதுலாஂ
தவ ்வாரோபாஂதஸ்ிதிிரணிமா்யாிரமராஃ . ௯௫ .
புர அராதேஃ - of Pura arati (the enemy of the cities of demons or the bodies of man) (Siva)
அஂதஃ புரஂ அஸி - you are in the inner apartments (set aside for women)
ததஃ - therefore
த்வத் சரணயோஃ - of your two feet
ஸபர்யா மர்யாா - the rules of propriety in worship
தரல கரணாநாஂ - those with fickle senses
அஸுலா - not easy
தா ஹி ஏதே - thus surely, these
நீதாஃ - take away
ஶதம முாஃ - those with Satamakha (Indra) as the chief
ஸி்ிஂ அதுலாஂ - the matchless superhuman powers
தவ - your
்வாரோபாஂதஃ - in proximity to the door
ஸ்ிதிிஃ - stationed
அணிமா ஆ்யாிஃ - Anima (capacity for atomic reduction) and others (the eight superhuman powers or Siddhis personified as godesses)
அமராஃ - 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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கலத்ரஂ வைாத்ரஂ கதிகதி ஜஂதே ந கவயஃ
ஶ்ரியோ ேவ்யாஃ கோ வா ந வதி பதிஃ கைரபி நைஃ ,
மஹாேவஂ ஹித்வா தவ ஸதி ஸதீநாமசரமே
குசா்யாமாஸஂஃ குரவகதரோரப்யஸுலஃ . ௯௬ .
கலத்ரஂ வைாத்ரஂ - the wife of Vidhata (Brahma) (Saraswati, the goddess of learning)
கதி கதி - several
ஜஂதே ந - do not serve
கவயஃ - poets
ஶ்ரியோ ேவ்யாஃ - of the goddess of wealth (Lakshmi)
கஃ வா ந வதி - who does not become
பதிஃ - the lord
கைஃ அபி நைஃ - with wealth of some sort (or other)
மஹாேவஂ - Mahadeva (Siva)
ஹித்வா - except
தவ ஸதி - your Oh chaste one! (Sakti)
ஸதீநாஂ அசரமே - Oh first among chaste women! (Sakti)
குசா்யாஂ ஆஸஂஃ - contact with the bosom
குரவக தரோஃ அபி - even for the Kuravaka (a species of the Amaranth) tree (which by poetic convention longs for the embrace of noble women prior to flowering)
அஸுலஃ - 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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ிராமாஹுர்ேவீஂ ்ருஹிணஹிணீமாமவிோ
ஹரேஃ பத்நீஂ ப்மாஂ ஹரஸஹசரீம்ரிதநயாம் ,
துரீயா காபி த்வஂ ுரிமநிஃஸீமமஹிமா
மஹாமாயா விஶ்வஂ ்ரமயஸி பர்ரஹ்மமஹிஷி . ௯௭ .
ிராஂ ஆஹுஃ ேவீஂ - they call as the goddess of speech (Saraswati)
்ருஹிண ஹிணீஂ - the wife of Druhina (Brahma)
ஆம விுஃ - the knowers of the Agamas (the sacred scriptures)
ஹரேஃ பத்நீஂ - the wife of Hari (Vishnu)
ப்மாஂ - as Padma (one dwelling in the lotus) (Lakshmi)
ஹர ஸஹசரீஂ - the wife of Hara (Siva)
அ்ரி தநயாம் - as the daughter of the mountain (Parvati)
துரீயா கா அபி - indescribable fourth one
த்வஂ - you
ுரிம - unattainable (by the senses)
நிஃஸீம மஹிமா - boundlesly glorious one
மஹாமாயா - Mahamaya tattva (one of the twenty five categories representing Siva and Sakti in the evolved state)
விஶ்வஂ ்ரமயஸி - you cause the universe to revolve
பர்ரஹ்ம மஹிஷி - 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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கா காலே மாதஃ கய கலிதாலக்தகரஸஂ
பிேயஂ வி்யார்ீ தவ சரண நிர்ணேஜநஜலம் ,
ப்ரகத்யா மூகாநாமபி ச கவிதாகாரணதயா
கா த்தே வாணீமுகமலதாஂூலரஸதாம் . ௯௮ .
கா காலே - at what time
மாதஃ கய - Oh Mother! (Sakti), tell
கலித அலக்தக ரஸஂ - bearing (mixed with) the (red) lac dye used as a cosmetic on the feet)
பிேயஂ - I will drink
வி்யார்ீ - seeker of knowledge
தவ சரண - your feet
நிர்ணேஜந ஜலம் - the water used for ablution
ப்ரகத்யா - naturally
மூகாநாஂ அபி ச - even of the dumb
கவிதா - poetry
காரணதயா - the cause
கா த்தே - when will it be bestowed
வாணீ மு கமல - the lotus face of Vani (Saraswati)
தாஂூல ரஸதாம் - 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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ஸரஸ்வத்யா லக்ஷ்ம்யா விிஹரிஸபத்நோ விஹரதே
ரதேஃ பாதிவ்ரத்யஂ ஶிிலயதி ரம்யேண வபுஷா ,
சிரஂ ஜீவந்நேவ க்ஷபிதபஶுபாஶவ்யதிகரஃ
பராநஂாி்யஂ ரஸயதி ரஸஂ த்வ்ஜநவாந் . ௯௯ .
ஸரஸ்வத்யா - with Saraswati
லக்ஷ்ம்யா - and Lakshmi
விி ஹரி - Vidhi (Brahma) (and) Hari (Vishnu)
ஸபத்நஃ - rival
விஹரதே - sports
ரதேஃ பாதிவ்ரத்யஂ - the chastity of Rati (wife of Cupid)
ஶிிலயதி - he lessens
ரம்யேண வபுஷா - with a beautiful body
சிரஂ ஜீவந் ஏவ - living eternaly (as a Jivan Mukta, one liberated while alive)
க்ஷபித - casting off
பஶு - the soul bound by spiritual ignorance
பாஶ - the bond of spiritual ignorance
வ்யதிகரஃ - contact with
பர ஆநஂ அி்யஂ - called supreme bliss
ரஸயதி ரஸஂ - relishes the joy
த்வத் ஜநவாந் - 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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ப்ரீபஜ்வாலாிர்ிவஸகர நீராஜநவிிஃ
ஸுாஸூதேஶ்சஂ்ரோபலஜலலவைரர்்ய ரசநா ,
ஸ்வகீயைரஂோிஃ ஸலிலநிி ஸௌஹித்யகரணஂ
த்வீயாிர்வா்ிஸ்தவ ஜநநி வாசாஂ ஸ்துதிரியம் . ௧௦௦ .
ப்ரீப ஜ்வாலாிஃ - with the flame of a lamp
ிவஸகர - for the sun
நீராஜந விிஃ - the performance of the oblation of lights
ஸுாஸூதேஃ - for the moon
சஂ்ரோபல - moon stone
ஜலலவைஃ - with drops of water (oozing from the moon stone)
அர்்ய ரசநா - performance of oblation
ஸ்வகீயைஃ - with his own
அஂோிஃ - waters
ஸலிலநிி - to the ocean
ஸௌஹித்யகரணஂ - giving satisfaction
த்வீயாிஃ - by your own
வா்ிஃ - words
தவ - your
ஜநநி வாசாஂ - Oh generator of words! (Sakti)
ஸ்துதிஃ இயம் - 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.
இதி ஶ்ரீஶஂகராசார்ய விரசிதா ஸௌஂர்யலஹரீ ஸமாப்தம்
ஸ்லஂதஸ்தே ேலஂ வநகலஹஂஸா ந ஜஹதி ,
அதஸ்தேஷாஂ ஶிக்ஷாஂ ஸுமணிமஂஜீரரணித
ச்லாாசக்ஷாணஂ சரணகமலஂ சாருசரிதே . ௯௧ .
ப ந்யாஸ - of placement of the steps
க்ரீா - the sport
பரிசயஂ - the practice
இவ - perhaps
ஆர்ுமநஸஃ - with a mind to commence
ஸ்லஂதஃ தே - they trip
ேலஂ - play (of mimicking the graceful walk of Sakti)
வந கலஹஂஸாஃ - the resident swans
ந ஜஹாதி - do not abandon
அதஃ தேஷாஂ - therefore, for their
ஶிக்ஷாஂ - instruction
ஸு - auspicious
மணி மஂஜீர ரணித - jingling of the gem (studded) anklet
லாத் - under the pretext of
ஆசக்ஷாணஂ - teach (how to walk)
சரண கமலஂ - lotus feet
சாரு சரிதே - 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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தாஸ்தே மஂசத்வஂ ்ருஹிணஹரிரு்ரேஶ்வரதஃ
ஶிவஃ ஸ்வச்ச்ாயா டித கபட ப்ரச்படஃ ,
த்வீயாநாஂ ாஸாஂ ப்ரதிலநராாருணதயா
ஶரீரீ ஶஂாரோ ரஸ இவ ஶாஂ ோ்ி குதுகம் . ௯௨ .
தாஃ - have become
தே மஂசத்வஂ -your bed
்ருஹிண - Druhina (Brahma)
ஹரி - Hari (Vishnu)
ரு்ர - Rudra
ஈஶ்வர - Iswara (Maheswara)
தஃ - servitors (with authority to create, preserve and destroy)
ஶிவஃ - Siva (Sadaasiva tattva, the subtlest of the twenty five categories representing Siva and Sakti in the evolved state)
ஸ்வச்ச்ாயா - white lustre
டித - made of
கபட - disguised as
ப்ரச் படஃ - the coverlet
த்வீயாநாஂ - of your
ாஸாஂ - of the lustre
ப்ரதி லந ரா - reflected colour
அருணதயா - by the red
ஶரீரீ - embodied
ஶஂாரஃ ரஸ இவ - seems like, the (poetic) sentiment of love
ஶாஂ - for (your) eyes
ோ்ி குதுகம் - 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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அராலா கேஶேஷு ப்ரகதி ஸரலா மஂஹஸிதே
ஶிரீஷாா சித்தே ஷுபலஶோா குசதடே ,
ஶஂ தந்வீ ம்யே புருரஸிஜாரோஹவிஷயே
ஜத்த்ராதுஂ ஶஂோர்ஜயதி கருணா காசிருணா . ௯௩ .
அராலா - curliness
கேஶேஷு - in the hair
ப்ரகதி - natural
ஸரலா - straight forwardness
மஂ ஹஸிதே - in the gentle smile
ஶிரீஷ ஆா - (delicate) as the Sirisa (flower)
சித்தே - in the mind
ஷ உபல ஶோா - the lustre of a gem in a (hard) rock
குச தடே - in the slope of the bosom
ஶஂ - excessive
தந்வீ ம்யே - slenderness in the waist
பு - wideness
உரஸிஜ ஆரோஹ விஷயே - in the matter of the bosom and hip
ஜத் த்ராதுஂ - in order to protect the world
ஶஂோஃ - of Sambhu (Siva)
ஜயதி - excels
கரூணா - compassion
காசித் - indescribable
அருணா - (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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கலஂகஃ கஸ்தூரீ ரஜநிகரிஂஂ ஜலமயஂ
கலாிஃ கர்பூரைர்மரகதகரஂஂ நிிிதம் ,
அதஸ்த்வ்ோேந ப்ரதிிநமிஂ ரிக்தகுஹரஂ
விிர்ூயோ ூயோ நிியதி நூநஂ தவ கதே . ௯௪ .
கலஂகஃ - the stain (on the face of the moon)
கஸ்தூரீ - is musk (or musk deer shaped stain on the face of the moon)
ரஜநிகர ிஂஂ - the orb of the moon
ஜலமயஂ - full of water
கலாிஃ கர்பூரைஃ - with bits (ormoon rays) of camphor
மரகத கரஂஂ - an emerald container
நிிிதம் - filled
அதஃ - therefore
த்வத் ோேந - by your utilisation
ப்ரதிிநஂ இஂ - every day, this
ரிக்த குஹரஂ - the empty hollow (of the container)
விிஃ - Vidhi (Brahma)
ூயஃ ூயஃ - again and again
நிியதி நூநஂ - indeed fills
தவ கதே - 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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புராராதேரஂதஃ புரமஸி ததஸ்த்வச்சரணயோஃ
ஸபர்யா மர்யாா தரலகரணாநாமஸுலா ,
தா ஹ்யேதே நீதாஃ ஶதமமுாஃ ஸி்ிமதுலாஂ
தவ ்வாரோபாஂதஸ்ிதிிரணிமா்யாிரமராஃ . ௯௫ .
புர அராதேஃ - of Pura arati (the enemy of the cities of demons or the bodies of man) (Siva)
அஂதஃ புரஂ அஸி - you are in the inner apartments (set aside for women)
ததஃ - therefore
த்வத் சரணயோஃ - of your two feet
ஸபர்யா மர்யாா - the rules of propriety in worship
தரல கரணாநாஂ - those with fickle senses
அஸுலா - not easy
தா ஹி ஏதே - thus surely, these
நீதாஃ - take away
ஶதம முாஃ - those with Satamakha (Indra) as the chief
ஸி்ிஂ அதுலாஂ - the matchless superhuman powers
தவ - your
்வாரோபாஂதஃ - in proximity to the door
ஸ்ிதிிஃ - stationed
அணிமா ஆ்யாிஃ - Anima (capacity for atomic reduction) and others (the eight superhuman powers or Siddhis personified as godesses)
அமராஃ - 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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கலத்ரஂ வைாத்ரஂ கதிகதி ஜஂதே ந கவயஃ
ஶ்ரியோ ேவ்யாஃ கோ வா ந வதி பதிஃ கைரபி நைஃ ,
மஹாேவஂ ஹித்வா தவ ஸதி ஸதீநாமசரமே
குசா்யாமாஸஂஃ குரவகதரோரப்யஸுலஃ . ௯௬ .
கலத்ரஂ வைாத்ரஂ - the wife of Vidhata (Brahma) (Saraswati, the goddess of learning)
கதி கதி - several
ஜஂதே ந - do not serve
கவயஃ - poets
ஶ்ரியோ ேவ்யாஃ - of the goddess of wealth (Lakshmi)
கஃ வா ந வதி - who does not become
பதிஃ - the lord
கைஃ அபி நைஃ - with wealth of some sort (or other)
மஹாேவஂ - Mahadeva (Siva)
ஹித்வா - except
தவ ஸதி - your Oh chaste one! (Sakti)
ஸதீநாஂ அசரமே - Oh first among chaste women! (Sakti)
குசா்யாஂ ஆஸஂஃ - contact with the bosom
குரவக தரோஃ அபி - even for the Kuravaka (a species of the Amaranth) tree (which by poetic convention longs for the embrace of noble women prior to flowering)
அஸுலஃ - 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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ிராமாஹுர்ேவீஂ ்ருஹிணஹிணீமாமவிோ
ஹரேஃ பத்நீஂ ப்மாஂ ஹரஸஹசரீம்ரிதநயாம் ,
துரீயா காபி த்வஂ ுரிமநிஃஸீமமஹிமா
மஹாமாயா விஶ்வஂ ்ரமயஸி பர்ரஹ்மமஹிஷி . ௯௭ .
ிராஂ ஆஹுஃ ேவீஂ - they call as the goddess of speech (Saraswati)
்ருஹிண ஹிணீஂ - the wife of Druhina (Brahma)
ஆம விுஃ - the knowers of the Agamas (the sacred scriptures)
ஹரேஃ பத்நீஂ - the wife of Hari (Vishnu)
ப்மாஂ - as Padma (one dwelling in the lotus) (Lakshmi)
ஹர ஸஹசரீஂ - the wife of Hara (Siva)
அ்ரி தநயாம் - as the daughter of the mountain (Parvati)
துரீயா கா அபி - indescribable fourth one
த்வஂ - you
ுரிம - unattainable (by the senses)
நிஃஸீம மஹிமா - boundlesly glorious one
மஹாமாயா - Mahamaya tattva (one of the twenty five categories representing Siva and Sakti in the evolved state)
விஶ்வஂ ்ரமயஸி - you cause the universe to revolve
பர்ரஹ்ம மஹிஷி - 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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கா காலே மாதஃ கய கலிதாலக்தகரஸஂ
பிேயஂ வி்யார்ீ தவ சரண நிர்ணேஜநஜலம் ,
ப்ரகத்யா மூகாநாமபி ச கவிதாகாரணதயா
கா த்தே வாணீமுகமலதாஂூலரஸதாம் . ௯௮ .
கா காலே - at what time
மாதஃ கய - Oh Mother! (Sakti), tell
கலித அலக்தக ரஸஂ - bearing (mixed with) the (red) lac dye used as a cosmetic on the feet)
பிேயஂ - I will drink
வி்யார்ீ - seeker of knowledge
தவ சரண - your feet
நிர்ணேஜந ஜலம் - the water used for ablution
ப்ரகத்யா - naturally
மூகாநாஂ அபி ச - even of the dumb
கவிதா - poetry
காரணதயா - the cause
கா த்தே - when will it be bestowed
வாணீ மு கமல - the lotus face of Vani (Saraswati)
தாஂூல ரஸதாம் - 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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ஸரஸ்வத்யா லக்ஷ்ம்யா விிஹரிஸபத்நோ விஹரதே
ரதேஃ பாதிவ்ரத்யஂ ஶிிலயதி ரம்யேண வபுஷா ,
சிரஂ ஜீவந்நேவ க்ஷபிதபஶுபாஶவ்யதிகரஃ
பராநஂாி்யஂ ரஸயதி ரஸஂ த்வ்ஜநவாந் . ௯௯ .
ஸரஸ்வத்யா - with Saraswati
லக்ஷ்ம்யா - and Lakshmi
விி ஹரி - Vidhi (Brahma) (and) Hari (Vishnu)
ஸபத்நஃ - rival
விஹரதே - sports
ரதேஃ பாதிவ்ரத்யஂ - the chastity of Rati (wife of Cupid)
ஶிிலயதி - he lessens
ரம்யேண வபுஷா - with a beautiful body
சிரஂ ஜீவந் ஏவ - living eternaly (as a Jivan Mukta, one liberated while alive)
க்ஷபித - casting off
பஶு - the soul bound by spiritual ignorance
பாஶ - the bond of spiritual ignorance
வ்யதிகரஃ - contact with
பர ஆநஂ அி்யஂ - called supreme bliss
ரஸயதி ரஸஂ - relishes the joy
த்வத் ஜநவாந் - 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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ப்ரீபஜ்வாலாிர்ிவஸகர நீராஜநவிிஃ
ஸுாஸூதேஶ்சஂ்ரோபலஜலலவைரர்்ய ரசநா ,
ஸ்வகீயைரஂோிஃ ஸலிலநிி ஸௌஹித்யகரணஂ
த்வீயாிர்வா்ிஸ்தவ ஜநநி வாசாஂ ஸ்துதிரியம் . ௧௦௦ .
ப்ரீப ஜ்வாலாிஃ - with the flame of a lamp
ிவஸகர - for the sun
நீராஜந விிஃ - the performance of the oblation of lights
ஸுாஸூதேஃ - for the moon
சஂ்ரோபல - moon stone
ஜலலவைஃ - with drops of water (oozing from the moon stone)
அர்்ய ரசநா - performance of oblation
ஸ்வகீயைஃ - with his own
அஂோிஃ - waters
ஸலிலநிி - to the ocean
ஸௌஹித்யகரணஂ - giving satisfaction
த்வீயாிஃ - by your own
வா்ிஃ - words
தவ - your
ஜநநி வாசாஂ - Oh generator of words! (Sakti)
ஸ்துதிஃ இயம் - 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.
இதி ஶ்ரீஶஂகராசார்ய விரசிதா ஸௌஂர்யலஹரீ ஸமாப்தம்
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