श्री गुरु पादुका वंदनम्
ऐंकार ह्रींकार रहस्ययुक्त
श्रींकार गूढार्थ महाविभूत्या ,
ओंकार मर्म प्रतिपादिनीभ्यां
नमो नमः श्री गुरु पादुकाभ्याम् .
श्रीशंकराचार्य विरचिता सौंदर्यलहरी
मूलम् - http://acharya.iitm.ac.in/mirrors/vv/literature/sankara/sound.html
मूल आंग्ल अनुवाद रचयित्रि - श्रीमति डा. उमा कृष्णस्वामि
Friday 14 March 2008
सौंदर्यलहरि १ - १० (आनंदलहरि)
शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं
न चेदेवं देवो न खलु कुशलः स्पंदितुमपि ,
अतस्त्वामाराध्यां हरिहर विरिंचादिभिरपि
प्रणंतुं स्तोतुं वा कथमकृत पुण्यः प्रभवति . १ .
शिवः - Siva
शक्त्या - with Sakti
युक्तः यदि भवति - when enjoined
शक्तः प्रभवितुं - empowered to create
न चेत् एवं देवः - if the lord is not thus
न खलु कुशलः - indeed unable
स्पंदितुं अपि - to even move
अतः - hence
त्वां आराध्यां - you, who is worshipped
हरि हर विरिंचादिभिः अपि - even by Hari (Vishnu), Hara (Siva), Virinchi (Brahma) and others
प्रणंतुं - to salute
स्तोतुं वा - or praise
कथं - how
अकृत पुण्यः - one who has not performed meritorious deeds
प्रभवति - 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 क, cryptically symbolising the word Siva.)
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तनीयांसं पांसुं तव चरण पंकेरुहभवं
विरिंचिः सन्चिन्वन् विरचयति लोकानविकलम् ,
वहत्येनं शौरिः कथमपि सहस्रेण शिरसां
हरः संक्षुद्यैनं भजति भसितोद्धूलन विधिम् . २
तनीयांसं पांसु - minute dust
तव - your
चरण पंकेरुह - lotus feet
भवं - present in
विरिंचिः - Virinchi (Brahma)
संचिन्वन् - gathering
विरचयति - makes (Creation)
लोकान् अविकलम् - all the worlds
वहति एनं - carries this (Preservation)
शौरिः - Shouri (Vishnu)
कथं अपि - some how
सहस्रेण शिरसां - by a thousand heads (as the serpent Adisesha, the tamasic form of Vishnu, who supports the world with his thousand heads)
हरः - Hara (Siva)
संक्षुद्य एनं - having powdered this (Destruction)
भजति - observes
भसित उद्धूलन - sprinkling sacred ash
विधिं - 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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अविद्यानामंतस्तिमिर मिहिर द्वीपनगरी
जडानां चैतन्य स्तबक मकरंद स्रुतिझरी ,
दरिद्राणां चिंतामणि गुणनिका जन्मजलधौ
निमग्नानां दंष्ट्रा मुररिपु वराहस्य भवति . ३ .
अविद्यानां - for the spiritually ignorant
अंत: तिमिर - inner darkness
मिहिर द्वीप नगरि - the island city of the sun (a division of the terrestrial world from where the sun is said to rise)
जडानां - for the dull witted
चैतन्य - pure intelligence
स्तबक मकरंद - honey of the (Kalpaka flower) cluster (of the wish yeilding Kalpaka tree)
स्रुतिझरी - flowing stream
दरिद्राणां - for the impoverished
चिंतामणि गुणनिका - necklace of the Cintamani (the wish yeilding gem)
जन्म जलधौ - in the ocean of births
निमग्नानां - those immersed
दंष्ट्राः - the tusks
मुर रिपु - the enemy of (the demon) Mura
वराहस्य - of the boar (an incarnation of Vishnu)
भवति - 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 चैतन्यं.
Cf SVL Verse 3 : Siva is the resort of चित्)
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त्वदन्यः पाणिभ्यामभयवरदो दैवतगणः
त्वमेका नैवासि प्रकटित वराभीत्यभिनया ,
भयात् त्रातुं दातुं फलमपि च वांछासमधिकं
शरण्ये लोकानां तव हि चरणावेव निपुणौ . ४ .
त्वत् अन्यः - other than you
पाणिभ्यां - by the hands (by empty gesture)
अभय वरदः - bestowers of protection from fear and boon
दैवत गणः - the assemblage of gods
त्वं एका - you alone
न एव असि - you do not thus
प्रकटित - display
वर अभीति - bestowing of boon and protection from fear
अभिनया - by gesture
भयात् त्रातुं - protecting from fear
दातुं फलं अपि च - and giving reward
वांछा समधिकं - in excess of that desired
शरण्ये लोकानां - Oh refuge of the worlds! (Sakti)
तव - your
हि - indeed
चरणौ एव - even feet
निपुणौ - 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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हरिस्त्वामाराध्य प्रणत जन सौभाग्य जननीम्
पुरा नारी भूत्वा पुररिपुमपि क्षोभमनयत् ,
स्मरोऽपि त्वां नत्वा रति नयन लेह्येन वपुषा
मुनीनामप्यंतः प्रभवति हि मोहाय महताम् .५ .
हरिः - Hari (Vishnu)
त्वां आराध्य - having worshipped you
प्रणत जन - people who bow (to you)
सौभाग्य जननीं - the creator of auspiciousness
पुरा - formerly
नारी भूत्वा - having become a woman (सारूप्यं or assimilation with Sakti, one of the four states of Mukti or Liberation)
पुर रिपुं अपि - even Puraripu (the enemy of the three cities of the demons or the three bodies of man), (Siva)
क्षोभं अनयत् - led to agitation
स्मरः अपि - Smara (Cupid) too
त्वां नत्वा - having bowed to you
रति नयन - the eyes of Rati
लेह्येन वपुषा - with a body like a lambative
मुनीनां अपि - even sages
अंतः - within
प्रभवति हि - capable indeed
मोहाय - (of generating) delusion
महतां - 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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धनुः पौष्पं मौर्वी मधुकरमयी पंच विशिखाः
वसंतः सामंतो मलयमरदायोधन रथः ,
तथाप्येकः सर्वं हिमगिरिसुते कामपिकृपां
अपांगात्ते लब्ध्वा जगदिदमनंगो विजयते . ६ .
धनुः पौष्पं - the bow is flowery
मौर्वी मधुकरमयी - the bow string is made of bees
पंच विशिखाः - the five (flowers) are the arrows
वसंतः - Vasanta (Spring personified)
सामंतः - neighbouring king (the traditional ally of Cupid)
मलय मरुत् - breeze from the Malaya mountain (laden with the fragrance of sandal wood found there, by poetic convention)
आयोधन रथः - the war chariot
तथा अपि एकः - even thus and alone
सर्वं - all
हिम गिरि सुते - Oh daughter of the snowy mountain ( Himalayas personified as Himavaan,)! (Sakti)
कां अपि कृपां - some sort (inexpresseble) of compassion
अपांगात् ते - from the corner of your eye
लब्ध्वा - having obtained
जगत् इदं - this world
अनंगः - Ananga (the bodiless one), (Cupid)
विजयते - 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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क्वणत्कांची दामा करिकलभ कुंभस्तन नता
परिक्षीणा मध्ये परिणत शरच्चंद्र वदना ,
धनुर्बाणान् पाशं सृणिमपि दधना करतलैः
पुरस्तादास्तां नः पुरमथितुराहो पुरुषिका . ७ .
क्वणत् कांची दामा - one who has a tinkling fillet girdle
करि कलभ - young elephant
कुंभ स्तन नता - one curved by a bosom like the frontal globes of a young elephant
परिक्षीणा मध्ये - one who is lean in the waist
परिणत - fully developed
शरच्चंद्र वदना - one with a face like the autumnal moon
धनुः बाणान् - bow, arrows
पाशं सृणिं अपि - noose and goad
दधाना कर तलैः - one who bears in the palm of her hands
पुरस्तात् - in front
आस्तां - let her dwell
नः - of us
पुरं मथितुः - of the destroyer of the three cities of the demons or the three bodies of man,� (Siva)
आहो पुरुषिका - "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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सुधा सिंधोर्मध्ये सुरविटपि वाटी परिवृते
मणिद्वीपे नीपोपवनवती चिंतामणिगृहे ,
शिवाकारे मंचे परमशिव पर्यंक निलयां
भजंति त्वां धन्याः कतिचन चिदानंदलहरीम् . ८ .
सुधा - nectar
सिंधोः मध्ये - in the midst of the ocean
सुर विटपि वाटी - park of divine trees
परिवृते - surrounded by
मणि द्वीपे - in a gem like island
नीप उपवनवती - pocessed of a garden of Kadamba trees
चिंतामणि गृहे - in a house made of the Cintamani (wish yeilding gem)
शिवा आकारे - shaped like Sivaa (the Sakti triangle of the Sricakra)
मंचे - in the bed stead
परम शिव - Parama Siva (the supremely auspicious one)
पर्यंक निलयां - dwelling in the couch
भजंति त्वां - worship you
धन्याः कतिचन - a few blessed ones
चित् आनंद लहरीम् - 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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महीं मूलाधारे कमपि मणिपूरे हुतवहं
स्थितं स्वाधिष्ठाने हृदिमरुतमाकाशमुपरि ,
मनोऽपि भ्रूमध्ये सकलमपि भित्वा कुलपथं
सहस्रारे पद्मे सह रहसि पत्या विहरसे . ९ .
महीं मूलाधारे - the earth element in the Muladhara, (the 4 petalled lotus yogic cakra, or the level of conciousness corresponding to Bhuloka)
कमपि मणिपूरे - and the water element in the Manipura, (the 10 petalled lotus yogic cakra or the level of conciousness corresponding to Suvarloka).
हुतवहं - the fire element
स्थितं स्वाधिष्ठाने - present in the Svadhishthana, (the 9 petalled lotus yogic cakra or the level of conciousness corresponding to Bhuvarloka).
हृदि मरुत - the air element in the heart, (the 12 petalled lotus yogic Anahata cakra or the level of conciousness corresponding to Maharloka).
आकाशं उपरि - above the space element (the 16 petalled lotus yogic Vishuddhi cakra or the level of conciousness corresponding to Taparloka).
मनः अपि - and the mind element, (the 2 petalled lotus yogic Aagnya cakra or the level of conciousness corresponding to Janarloka)
भ्रू मध्ये - between the brows
सकलं अपि भित्वा - having passed through all
कुल पथं- via the Kulapatha or Sushumna nadi (as the subtle Kundalini Sakti)
सहस्रारे पद्मे - in the thousand petalled lotus, (the level of conciousness corresponding to Satyaloka)
सह - with
रहसि - in secret
पत्या - with (your) husband (Sadasiva)
विहरसे - 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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सुधाधारासारैश्चरण युगलांतर्विगलितैः
प्रपंचं सिंचंती पुनरपि रसाम्नाय महसः ,
अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयं
स्वमात्मानं कृत्वा स्वपिषि कुलकुंडे कुहरिणि . १० .
सुधा - nectar
धारा आसारैः - with a torrential stream
चरण युगलांत - from within (your) pair of feet
विगलितैः - trickling
प्रपंचं - the body (made of the five elements)
सिंचंती - infusing
पुनः अपि - once again
रस आम्नाय महसः - from the luminous collection of nectar (the internal Moon of the Sahasrara or thousand petalled lotus in the brain)
अवाप्य - having reached
स्वां भूमिं - your territory
भुजग निभं - similar to a serpent
अध्युष्ट वलयं - three and a half coils
स्वं आत्मानं कृत्वा - having made yourself
स्वपिषि - you (as the subtle Kundalini Sakti) sleep
कुलकुंडे - in the Kulakunda or Muladhara cakra
कुहरिणि - 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.
सौंदर्यलहरि ११ - २० (आनंदलहरि)
चतुर्भिः श्रीकंठैः शिवयुवतिभिः पंचभिरपि
प्रभिन्नाभिः शंभोर्नवभिरपि मूलप्रकृतिभिः ,
चतुश्चत्वारिंशद् वसुदल कलाश्र त्रिवलय
त्रिरेखाभिः सार्धं तव शरणकोणाः परिणताः . ११ .
चतुर्भिः श्रीकंठैः - with the four Srikanta (Siva) cakras
शिव युवतिभिः - Sivayuvati (Sakti) cakras
पंचभिः अपि - and with five
प्रभिन्नाभिः - seperate from
शंभोः - from those of Sambhu (the Siva) cakras
नवभिः अपि - and with nine
मूल प्रकृतिभिः - source materials of the universe
चतुश्चत्वारिंशत् - forty four
वसु दल - eight petalled (lotus)
कला अश्र - sixteen edged (lotus)
त्रि वलय - three circles
त्रि रेखाभिः - with three lines
सार्धं - with
तव शरण कोणाः - the angles of your abode
परिणताः - 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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त्वदीयं सौंदर्यं तुहिनगिरि कन्ये तुलयितुं
कवींद्राः कल्पंते कथमपि विरिंचि प्रभृतयः ,
यदालोकौत्सुक्यादमरललना यांति मनसा
तपोभिर्दुष्प्रापामपि गिरिश सायुज्य पदवीम् . १२ .
त्वदीयं - your
सौंदर्यं - beauty
तुहिन गिरि कन्ये - Oh daughter of the snowy mountain (Himalayas, personified as Himavaan)! (Sakti)
तुलयितुं - to compare
कवींद्राः - the best of poets
कल्पंते - are able
कथं अपि - somehow or other
विरिंचि प्रभृतयः - Virinchi (Brahma) and others
यत् आलोक औत्सुक्यात् - out of ardent desire to see which (your beauty)
अमर ललनाः - celestial women
यांति मनसा - attain through the mind (by imagination)
तपोभिः दुष्प्रापां अपि - though difficult to obtain by penance
गिरिश - Girisa (Lord of the mountains, (Siva)
सायुज्य पदवीं - 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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नरं वर्षीयांसं नयनविरसं नर्मसु जडं
तवापांगालोके पतितमनुधावंति शतशः
गलद्वेणी बंधाः कुचकलश विस्रस्त सिचया
हठात् त्रुटयत्कांच्यो विगलित दुकूला युवतयः . १३ .
नरं - a man
वर्षीयांसं - very old
नयन विरसं - unpleasant to the eye
नर्मसु जडं - apathetic in amorous sport
तव अपांग - the corner of your eye
आलोके - within range of sight
पतितं - falls
अनुधावंति - pursue
शतशः - by the hundreds
गलत् वेणी बंधाः - with braided hair loosened
कुच कलश - the pitcher like breasts (shapely bossom)
विस्रस्त सिचया - with cloth slipping
हठात् - suddenly
त्रुटयत् कांच्यः - waist ornaments snapping
विगलित दुकूलाः - with silk garments dropping down
युवतयः - 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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क्षितौ षट्पंचाशद् द्विसमधिक पंचाशदुदके
हुताशे द्वाषष्टिश्चतुरधिक पंचाशदनिले ,
दिवि द्विःषट्त्रिंशन् मनसि च चतुःषष्टिरिति ये
मयूखास्तेषामप्युपरि तवपदांबुज युगम् . १४ .
क्षितौ - in the earth element (of the Muladhara cakra)
षट्पंचाशत् - fifty six
द्विसमधिक पंचाशत् - fifty two
उदके - in the water element (of the Manipura cakra)
हुताशे - in the fire element (of the Svadhishthana cakra)
द्वाषष्टि - sixty two
चतुरधिक पंचाशत् - fifty four
अनिले - in the air element (of the Anahata cakra)
दिवि - in the space element (of the Vishuddhi cakra)
द्विः षट्त्रिंशत् - twice thirty six
मनसि च - and in the mind element (of the Aangya cakra)
चतुः षष्टि - sixty four
इति ये मयूखाः - those rays that are thus (disposed)
तेषां अपि उपरि - even above those
तव - your
पाद अंबुज युगम् - 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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शरज्ज्योत्स्ना शुद्धां शशियुत जटाजूट मकुटां
वर त्रास त्राण स्फटिक घुटिका पुस्तक कराम् ,
सकृन्न त्वा नत्वा कथमिव सतां सन्निदधते
मधु क्षीर द्राक्षा मधुरिम धुरिणाः फणितयः . १५ .
शरत् ज्योत्स्ना - autumnal moonlight
शुद्धां - who is pure
शशियुत - endowed with the moon
जटा जूट मकुटां - who has a tiara on the mass of twisted hair
वर - (gesticulate) granting of boon
त्रास त्राण - protection from fear
स्फटिक घुटिका - crystal beads
पुस्तक करां - whose hand (holds) the book
सकृत् - once
न - not
त्वा नत्वा - having bowed to you
कथं इव - how is it
सतां सन्निदधते - present for good people
मधु - honey
क्षीर - milk
द्राक्षा - grape
मधुरिम धुरिणाः - charged with sweetness
फणीतयः - 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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कवींद्राणां चेतः कमलवन बालातप रुचिं
भजंते ये संतः कतिचिदरुणामेव भवतीम् ,
विरिंचि प्रेयस्यास्तरुणतर श्रृंगार लहरी
गभीराभिर्वाग्भिर्विदधति सतां रंजनममी . १६ .
कवींद्राणां चेतः - the minds of the best of poets
कमल वन - lotus cluster
बाल आतप रुचिं - light of the morning sun
भजंते - (they) worship
ये संतः कतिचित् - those few good men
अरुणां एव भवतीम् - you as the red dawn itself
विरिंचि प्रेयस्याः - of the beloved of Virinchi (Saraswati)
तरुणतर - fresher (ever fresh)
श्रृंगार लहरी - wave of the (poetic) sentiment of love
गभीराभिः वाग्भिः - by profound words
विदधति - (they) give
सतां - to good men
रंजनं - (aesthetic) pleasure
अमी - 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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सवित्रीभिर्वाचां शशिमणि शिलाभंग रुचिभिः
वशिन्याद्याभिस्त्वां सह जननि संचिंतयति यः ,
स कर्ता काव्यानां भवति महतां भंगिरुचिभिः
वचोभिर्वाग्देवी वदनकमलामोद मधुरैः . १७ .
सवित्रीभिः वाचां - with the generators of speech (Vagdevatas)
शशिमणि शिला - moon stone gem
भंग रुचिभिः - lustre of the broken
वशिनी आद्याभिः - with Vasini and others (the 18 Vagdevatas)
त्वां सह - together with you
जननि - Oh Mother! (Sakti)
संचिंतयति यः - he who reflects
सः कर्ता काव्यानां भवति - he is the author of poetic composition
महतां - great (poets)
भंगि रुचिभिः - with the beauty of wit
वचोभिः - with words
वाक् देवी वदन कमल - the lotus face of the goddess of speech
आमोद मधुरैः - 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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तनुच्छायाभिस्ते तरुण तरणि श्रीसरणिभिः
र्दिवं सर्वामुर्वीमरुणिमनिमग्नां स्मरति यः ,
भवंत्यस्य त्रस्यद्वनहरिण शालीन नयनाः
सहोर्वश्या वश्याः कति कति न गीर्वाण गणिकाः . १८ .
तनुच्छायाभिः - by the lustre of body
ते - your
तरुण तरणि श्रीः - the lustre of the newly risen sun
सरणिभिः - with arrangement
दिवं - heaven
सर्वां उर्वीं - all the earth
अरुणिमनि मग्नां - immersed in redness
स्मरति यः - he who thinks
भवंति अस्य - to him
त्रस्यत् वन हरिण - frightened forest deer
शालीन नयनाः - eyes resembling
सह ऊर्वश्याः - along with Urvasi (the most beautiful of the
celestial maidens)
वश्याः - (are) submissive
कति कति - how many
न - not
गीर्वाण गणिकाः - 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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मुखं बिंदुं कृत्वा कुचयुगमधस्तस्य तदधो
हरार्धं ध्यायेद्यो हरमहिषि ते मन्मथकलाम् ,
स सद्यः संक्षोभं नयति वनिता इत्यति लघु
त्रिलोकीमप्याशु भ्रमयति रवींदु स्तनयुगाम् . १९ .
मुखं - face
बिंदुं - the central circle of the Sricakra (representing Siva
and Sakti in the causal stage of creation)
कृत्वा - having regarded
कुच युगं - the pair of breasts
अधः तस्य - below that
तत् अधः - below that
हरार्धं - the lower half of Siva (Yoni or the female organs of generation)
ध्यायेत् यः - he who will meditate
हरमहिषि - Oh queen of Hara (Siva)! (Sakti)
ते मन्मथकलां - your manifestation of creative will
सः सद्यः - he immediately
संक्षोभं नयति - reduces (them) to a state of agitation
वनिता - women
इति अति लघु - as for this, it is very easy
त्रिलोकीं अपि - even the maiden of the three worlds (personified as a woman)
आशु भ्रमयति - quickly deludes
रवि इंदु स्तन युगां - 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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किरंतीमंगेभ्यः किरण निकुरुंबामृतरसं
हृदि त्वामाधत्ते हिमकरशिला मूर्तिमिव यः ,
स सर्पाणां दर्पं शमयति शकुंताधिप इव
ज्वरप्लुष्टान् दृष्ट्या सुखयति सुधा धारसिरया . २० .
किरंतीं - scattering
अंगेभ्यः - from the body parts
किरण निकुरुंब - multitude of rays
अमृत रसं - the essence of nectar
हृदि - in the heart
त्वां - you
आधत्ते - he fixes
हिमकर शिला - moon stone
मूर्तिं इव - like an idol
यः सः - he, who
सर्पाणां दर्पं - the pride of serpents (poison)
शमयति - he destroys
शकुंताधिपः इव - like the lord of birds (Garuda)
ज्वर प्लुष्टान् - those scorched by fever
दृष्ट्या - by a look
सुखयति - he comforts
सुधा धार सिरया - 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).
सौंदर्यलहरि २१ - ३० (आनंदलहरि)
तटिल्लेखा तन्वीं तपन शशि वैश्वानरमयीं
निषण्णां षण्णामप्युपरि कमलानां तव कलां ,
महापद्माटव्यां मृदितमलमायेन मनसा
महांतः पश्यंतो दधति परमाह्लाद लहरीम् . २१ .
तटिल्लेखा तन्वीं - 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).
तपन - sun
शशि - moon
वैश्वानरमयीं - of the nature of fire
निषण्णां - seated
षण्णां - the six
अपि - and (the three granthis or knots - Brahma, Vishnu and Rudra, seperating the cakras)
उपरि - above
कमलानां - the lotuses (yogic cakras)
तव कलां - 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.
महा पद्माटव्यां - in the great lotus forest (the Sahasrara)
मृदित मल मायेन - free from sin and illusion
मनसा - by a mind
महांतः - greatmen
पश्यंतः - those who perceive
दधति - pocess
परं आह्लाद लहरीं - 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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भवानि त्वं दासे मयि वितर दृष्टिं सकरुणां
इति स्तोतुं वांछन् कथयति भवानि त्वमिति यः ,
तदैव त्वं तस्मै दिशसि निजसायुज्य पदवीं
मुकुंद ब्रह्मेंद्र स्फुट मकुट नीराजितपदाम् . २२ .
भवानि - Oh Bhavani! (Sakti)
त्वं दासे मयि - on me your slave
वितर - you bestow
दृष्टिं - look
सकरुणां - endowed with compassion
इति - thus
स्तोतुं वांछन् - desiring to praise
कथयति - says
भवानि त्वं इति - may I become you, thus (by treating the word "Bhavani" as a verbal declension, one elevates the meaning to that of the aphorisitic declaration : अहं ब्रह्मास्मि).
यः - he
तदा एव - at that moment itself
त्वं - you
तस्मै दिशसि - you grant to him
निज सायुज्य पदवीं - the state of perpetual absorption of the self into the deity (one of the four states of Mukti or Liberation)
मुकुंद - Mukunda (Hari)
ब्रह्म - Brahma
इंद्र - Indra
स्फुट मकुट - bright diadems
नीराजित पदां - 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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त्वया हृत्वा वामं वपुरपरितृप्तेन मनसा
शरीरार्धं शंभोरपरमपि शंके हृतमभूत् ,
यदेतत् त्वद्रूपं सकलमरुणाभं त्रिनयनं
कुचाभ्यामानम्रं कुटिल शशि चूडाल मकुटम् . २३ .
त्वया - by you
हृत्वा - having taken over
वामं वपुः - the left half of the body
अपरितृप्तेन मनसा - with a dissatisfied mind
शरीरार्धं - half of the body
शंभोः - of Sambhu (Siva)
अपरं अपि - the other (half) also
शंके - I think
हृतं अभूत् - was taken
यत् - because
एतत् त्वत् रूपं - this your form
सकलं अरुणाभं - entirely red
त्रि नयनं - has three eyes
कुचाभ्यां आनम्रं - curved by the bosom
कुटिल शशि - the crescent moon
चूडाल मकुटम् - 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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जगत्सूते धाता हरिरवति रुद्रः क्षपयते
तिरस्कुर्वन् एतत् स्वयमपि वपुरीशस्तिरयति ,
सदा पूर्वः सर्वं तदिदमनुगृह्णाति च शिव
स्तवाज्ञामालंब्य क्षणचलितयोः भ्रूलतिकयोः . २४ .
जगत् सूते - begets the world
धाता - Dhata (Brahma)
हरिः अवति - Hari (Vishnu) protects
रुद्रः क्षपयते - Rudra destroys
तिरस्कुर्वन् - withdrawing
एतत् - this (Dhata, Hari and Rudra)
स्वयं अपि वपुः - even his own body
ईशः - Isa
तिरयति - obscures (Isa withdraws into Sadasiva. ie universal dissolution)
सदा पूर्वः - preceeded by the word "Sada" (perpetual)
सर्वं तत् इदं - in all this
अनुगृह्णाति - obliges
च - indeed
शिवः - Siva (Sadasiva, who is passive and in eternal union with Sakti)
तव आज्ञां आलंब्य - stayed by your order
क्षण चलितयोः - exhibiting momentary movement
भ्रू लतिकयोः - 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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त्रयाणां देवानां त्रिगुण जनितानां तव शिवे
भवेत् पूजा पूजा तव चरणयोर्या विरचिता ,
तथा हि त्वत्पादोद्वहन मणिपीठस्य निकटे
स्थिता ह्येते शश्वन्मुकुलित करोत्तंस मकुटाः . २५ .
त्रयाणां देवानां - of the three gods (Brahma, Vishnu and Rudra)
त्रि गुण जनितानां - born of the three properties (Sattva, Rajas and Tamas)
तव - your
शिवे - Oh Sivaa ! (Sakti)
भवेत् पूजा - becomes homage
पूजा - homage
तव चरणयोः - to your feet
या विरचिता - that made
तथा हि - this is appropriate
त्वत् पाद - your feet
उद्वहन - supporting
मणि पीठस्य - of the gem (studded) pedestal
निकटे - in proximity
स्थिताः - (they) stand
हि एते - indeed these (gods)
शश्वत् - eternally
मुकुलित करः - hands held together in the shape of a bud
उत्तंस मकुटाः - 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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विरिंचिः पंचत्वं व्रजति हरिराप्नोति विरतिं
विनाशं कीनाशो भजति धनदो याति निधनम् ,
वितंद्री माहेंद्री विततिरपि संमीलित दृशा
महासंहारेऽस्मिन् विहरति सति त्वत्पतिरसौ . २६ .
विरिंचिः - Virinchi (Brahma)
पंचत्वं व्रजति - proceeds to death (dissolution into the five elements)
हरिः - Hari (Vishnu)
आप्नोति विरतिं - meets an end
विनाशं - destruction
कीनाशः - Kinaasa (Yama, the lord of death)
भजति - obtains
धनदः - Dhanada (Kubera, the lord of wealth)
याति निधनं - proceeds to death
वितंद्री - are in deep sleep (of death)
माहेंद्री विततिः अपि - the group of Mahendras (Indra the lord of gods) also
संमीलित दृशा - with eyes closed
महा संहारे अस्मिन् - in this the great universal destruction
विहरति - he sports
सति - Oh Sati! (chaste wife) (Sakti)
त्वत् पतिः असौ - 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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जपो जल्पः शिल्पं सकलमपि मुद्रा विरचना
गतिः प्रादक्षिण्य क्रमणमशनाद्याहुति विधिः ,
प्रणामः संवेशः सुखमखिलमात्मार्पण दृशा
सपर्या पर्यायस्तव भवतु यन्मे विलसितम् . २७ .
जपः - muttered prayers
जल्पः - speech
शिल्पं - manual tasks
सकलं अपि - and all
मुद्रा विरचना - the symbolic arrangement of fingers in worship
गतिः - the gait
प्रादक्षिण्य क्रमणं - the steps of circambulation of the deity
अशनादि - food etc.
आहुति विधिः - the method of offering oblations
प्रणामः - salutation
संवेशः - sleep
सुखं अखिलं - all that is facile
आत्मार्पण दृशा - from the point of view of offering the self
सपर्या पर्यायः - synonymous with worship
तव भवतु - let it be to you
यत् मे विलसितम् - 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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सुधामप्यास्वाद्य प्रतिभय जरा मृत्यु हरिणीं
विपद्यंते विश्वे विधि शतमखाद्या दिविषदः ,
करालं यत् क्ष्वेलं कबलितवतः कालकलना
न शंभोस्तन्मूलं तव जननि ताटंक महिमा . २८ .
सुधां अपि - even ambrosia
आस्वाद्य - having eaten
प्रतिभय - the fearful
जरा मृत्यु - old age (and) death
हरिणीं - that which removes
विपद्यंते - they die
विश्वे - all
विधि - Vidhi (Brahma)
शतमखः आद्याः - Satamkha (Indra) and others
दिविषदः - inhabitants of heaven
करालं - dreadful
यत् - because
क्ष्वेलं - poison
कबलितवतः - one who has swallowed a mouthful
काल कलना - subject to time (does not succumb to death)
न - not
शंभोः - for Sambhu (Siva)
तत् मूलं - because of it
तव जननि - your Oh Mother! (Sakti)
ताटंक महिमा - 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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किरीटं वैरिंचं परिहर पुरः कैटभभिदः
कठोरे कोटीरे स्खलसि जहि जंभारि मकुटम् ,
प्रणम्रेष्वेतेषु प्रसभमुपयातस्य भवनं
भवस्याभ्युत्थाने तव परिजनोक्तिर्विजयते . २९ .
किरीटं - the crown
वैरिंचं - of Virinchi (Brahma)
परिहर - you avoid
पुरः - in front
कैटभ भिदः - the destroyer of (the demon) Kaitabha (Vishnu)
कठोरे कोटीरे - the hard crown
स्खलसि - you (will) trip
जहि - avoid
जंभारि मकुटम् - the crown of the enemy of Jambha (Indra)
प्रणम्रेषु एतेषु - when these (gods) are paying obeissance
प्रसभं - impetuously
उपयातस्य भवनं - who approaches (your) abode
भवस्य - of Bhava (Siva)
अभ्युत्थाने - when you rise in honour
तव - your
परिजनोक्तिः - the words of the retinue
विजयते - 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).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
स्वदेहोद्भूताभिर्घृणिभिरणिमाद्याभिरभितो
निषेव्ये नित्ये त्वामहमिति सदा भावयति यः ,
किमाश्चर्यं तस्य त्रिनयन समृद्धिं तृणयतो
महासंवर्ताग्निर्विरचयति नीराजन विधिम् . ३० .
स्वदेहोद्भूताभिः - generated from (your) own body
घृणिभिः - by the light rays
अणिमाद्याभिः - Anima (capacity for atomic reduction) and others
(the eight superhuman powers or Siddhis, personified as godesses)
अभितः - surrounded by
निषेव्ये - Oh one worthy of adoration! (Sakti)
नित्ये - Oh eternal one! (Sakti)
त्वां अहं इति - you as the self (the aphorisitic declaration
अहं ब्रह्मास्मि)
सदा - always
भावयति - meditates
यः - he who
किं आश्चर्यं - Oh how wonderful!
तस्य - to him
त्रिनयन समृद्धिं - the wealth of absorption into the three eyed one (Siva)
तृणयतः - as equivalent to (but a piece of) straw
महा संवर्ताग्निः - the great fire of dissolution
विरचयति - performs
नीराजन विधिं - 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).
निषण्णां षण्णामप्युपरि कमलानां तव कलां ,
महापद्माटव्यां मृदितमलमायेन मनसा
महांतः पश्यंतो दधति परमाह्लाद लहरीम् . २१ .
तटिल्लेखा तन्वीं - 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).
तपन - sun
शशि - moon
वैश्वानरमयीं - of the nature of fire
निषण्णां - seated
षण्णां - the six
अपि - and (the three granthis or knots - Brahma, Vishnu and Rudra, seperating the cakras)
उपरि - above
कमलानां - the lotuses (yogic cakras)
तव कलां - 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.
महा पद्माटव्यां - in the great lotus forest (the Sahasrara)
मृदित मल मायेन - free from sin and illusion
मनसा - by a mind
महांतः - greatmen
पश्यंतः - those who perceive
दधति - pocess
परं आह्लाद लहरीं - 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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भवानि त्वं दासे मयि वितर दृष्टिं सकरुणां
इति स्तोतुं वांछन् कथयति भवानि त्वमिति यः ,
तदैव त्वं तस्मै दिशसि निजसायुज्य पदवीं
मुकुंद ब्रह्मेंद्र स्फुट मकुट नीराजितपदाम् . २२ .
भवानि - Oh Bhavani! (Sakti)
त्वं दासे मयि - on me your slave
वितर - you bestow
दृष्टिं - look
सकरुणां - endowed with compassion
इति - thus
स्तोतुं वांछन् - desiring to praise
कथयति - says
भवानि त्वं इति - may I become you, thus (by treating the word "Bhavani" as a verbal declension, one elevates the meaning to that of the aphorisitic declaration : अहं ब्रह्मास्मि).
यः - he
तदा एव - at that moment itself
त्वं - you
तस्मै दिशसि - you grant to him
निज सायुज्य पदवीं - the state of perpetual absorption of the self into the deity (one of the four states of Mukti or Liberation)
मुकुंद - Mukunda (Hari)
ब्रह्म - Brahma
इंद्र - Indra
स्फुट मकुट - bright diadems
नीराजित पदां - 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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त्वया हृत्वा वामं वपुरपरितृप्तेन मनसा
शरीरार्धं शंभोरपरमपि शंके हृतमभूत् ,
यदेतत् त्वद्रूपं सकलमरुणाभं त्रिनयनं
कुचाभ्यामानम्रं कुटिल शशि चूडाल मकुटम् . २३ .
त्वया - by you
हृत्वा - having taken over
वामं वपुः - the left half of the body
अपरितृप्तेन मनसा - with a dissatisfied mind
शरीरार्धं - half of the body
शंभोः - of Sambhu (Siva)
अपरं अपि - the other (half) also
शंके - I think
हृतं अभूत् - was taken
यत् - because
एतत् त्वत् रूपं - this your form
सकलं अरुणाभं - entirely red
त्रि नयनं - has three eyes
कुचाभ्यां आनम्रं - curved by the bosom
कुटिल शशि - the crescent moon
चूडाल मकुटम् - 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).
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
जगत्सूते धाता हरिरवति रुद्रः क्षपयते
तिरस्कुर्वन् एतत् स्वयमपि वपुरीशस्तिरयति ,
सदा पूर्वः सर्वं तदिदमनुगृह्णाति च शिव
स्तवाज्ञामालंब्य क्षणचलितयोः भ्रूलतिकयोः . २४ .
जगत् सूते - begets the world
धाता - Dhata (Brahma)
हरिः अवति - Hari (Vishnu) protects
रुद्रः क्षपयते - Rudra destroys
तिरस्कुर्वन् - withdrawing
एतत् - this (Dhata, Hari and Rudra)
स्वयं अपि वपुः - even his own body
ईशः - Isa
तिरयति - obscures (Isa withdraws into Sadasiva. ie universal dissolution)
सदा पूर्वः - preceeded by the word "Sada" (perpetual)
सर्वं तत् इदं - in all this
अनुगृह्णाति - obliges
च - indeed
शिवः - Siva (Sadasiva, who is passive and in eternal union with Sakti)
तव आज्ञां आलंब्य - stayed by your order
क्षण चलितयोः - exhibiting momentary movement
भ्रू लतिकयोः - 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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त्रयाणां देवानां त्रिगुण जनितानां तव शिवे
भवेत् पूजा पूजा तव चरणयोर्या विरचिता ,
तथा हि त्वत्पादोद्वहन मणिपीठस्य निकटे
स्थिता ह्येते शश्वन्मुकुलित करोत्तंस मकुटाः . २५ .
त्रयाणां देवानां - of the three gods (Brahma, Vishnu and Rudra)
त्रि गुण जनितानां - born of the three properties (Sattva, Rajas and Tamas)
तव - your
शिवे - Oh Sivaa ! (Sakti)
भवेत् पूजा - becomes homage
पूजा - homage
तव चरणयोः - to your feet
या विरचिता - that made
तथा हि - this is appropriate
त्वत् पाद - your feet
उद्वहन - supporting
मणि पीठस्य - of the gem (studded) pedestal
निकटे - in proximity
स्थिताः - (they) stand
हि एते - indeed these (gods)
शश्वत् - eternally
मुकुलित करः - hands held together in the shape of a bud
उत्तंस मकुटाः - 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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विरिंचिः पंचत्वं व्रजति हरिराप्नोति विरतिं
विनाशं कीनाशो भजति धनदो याति निधनम् ,
वितंद्री माहेंद्री विततिरपि संमीलित दृशा
महासंहारेऽस्मिन् विहरति सति त्वत्पतिरसौ . २६ .
विरिंचिः - Virinchi (Brahma)
पंचत्वं व्रजति - proceeds to death (dissolution into the five elements)
हरिः - Hari (Vishnu)
आप्नोति विरतिं - meets an end
विनाशं - destruction
कीनाशः - Kinaasa (Yama, the lord of death)
भजति - obtains
धनदः - Dhanada (Kubera, the lord of wealth)
याति निधनं - proceeds to death
वितंद्री - are in deep sleep (of death)
माहेंद्री विततिः अपि - the group of Mahendras (Indra the lord of gods) also
संमीलित दृशा - with eyes closed
महा संहारे अस्मिन् - in this the great universal destruction
विहरति - he sports
सति - Oh Sati! (chaste wife) (Sakti)
त्वत् पतिः असौ - 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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जपो जल्पः शिल्पं सकलमपि मुद्रा विरचना
गतिः प्रादक्षिण्य क्रमणमशनाद्याहुति विधिः ,
प्रणामः संवेशः सुखमखिलमात्मार्पण दृशा
सपर्या पर्यायस्तव भवतु यन्मे विलसितम् . २७ .
जपः - muttered prayers
जल्पः - speech
शिल्पं - manual tasks
सकलं अपि - and all
मुद्रा विरचना - the symbolic arrangement of fingers in worship
गतिः - the gait
प्रादक्षिण्य क्रमणं - the steps of circambulation of the deity
अशनादि - food etc.
आहुति विधिः - the method of offering oblations
प्रणामः - salutation
संवेशः - sleep
सुखं अखिलं - all that is facile
आत्मार्पण दृशा - from the point of view of offering the self
सपर्या पर्यायः - synonymous with worship
तव भवतु - let it be to you
यत् मे विलसितम् - 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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सुधामप्यास्वाद्य प्रतिभय जरा मृत्यु हरिणीं
विपद्यंते विश्वे विधि शतमखाद्या दिविषदः ,
करालं यत् क्ष्वेलं कबलितवतः कालकलना
न शंभोस्तन्मूलं तव जननि ताटंक महिमा . २८ .
सुधां अपि - even ambrosia
आस्वाद्य - having eaten
प्रतिभय - the fearful
जरा मृत्यु - old age (and) death
हरिणीं - that which removes
विपद्यंते - they die
विश्वे - all
विधि - Vidhi (Brahma)
शतमखः आद्याः - Satamkha (Indra) and others
दिविषदः - inhabitants of heaven
करालं - dreadful
यत् - because
क्ष्वेलं - poison
कबलितवतः - one who has swallowed a mouthful
काल कलना - subject to time (does not succumb to death)
न - not
शंभोः - for Sambhu (Siva)
तत् मूलं - because of it
तव जननि - your Oh Mother! (Sakti)
ताटंक महिमा - 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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किरीटं वैरिंचं परिहर पुरः कैटभभिदः
कठोरे कोटीरे स्खलसि जहि जंभारि मकुटम् ,
प्रणम्रेष्वेतेषु प्रसभमुपयातस्य भवनं
भवस्याभ्युत्थाने तव परिजनोक्तिर्विजयते . २९ .
किरीटं - the crown
वैरिंचं - of Virinchi (Brahma)
परिहर - you avoid
पुरः - in front
कैटभ भिदः - the destroyer of (the demon) Kaitabha (Vishnu)
कठोरे कोटीरे - the hard crown
स्खलसि - you (will) trip
जहि - avoid
जंभारि मकुटम् - the crown of the enemy of Jambha (Indra)
प्रणम्रेषु एतेषु - when these (gods) are paying obeissance
प्रसभं - impetuously
उपयातस्य भवनं - who approaches (your) abode
भवस्य - of Bhava (Siva)
अभ्युत्थाने - when you rise in honour
तव - your
परिजनोक्तिः - the words of the retinue
विजयते - 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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स्वदेहोद्भूताभिर्घृणिभिरणिमाद्याभिरभितो
निषेव्ये नित्ये त्वामहमिति सदा भावयति यः ,
किमाश्चर्यं तस्य त्रिनयन समृद्धिं तृणयतो
महासंवर्ताग्निर्विरचयति नीराजन विधिम् . ३० .
स्वदेहोद्भूताभिः - generated from (your) own body
घृणिभिः - by the light rays
अणिमाद्याभिः - Anima (capacity for atomic reduction) and others
(the eight superhuman powers or Siddhis, personified as godesses)
अभितः - surrounded by
निषेव्ये - Oh one worthy of adoration! (Sakti)
नित्ये - Oh eternal one! (Sakti)
त्वां अहं इति - you as the self (the aphorisitic declaration
अहं ब्रह्मास्मि)
सदा - always
भावयति - meditates
यः - he who
किं आश्चर्यं - Oh how wonderful!
तस्य - to him
त्रिनयन समृद्धिं - the wealth of absorption into the three eyed one (Siva)
तृणयतः - as equivalent to (but a piece of) straw
महा संवर्ताग्निः - the great fire of dissolution
विरचयति - performs
नीराजन विधिं - 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).
सौंदर्यलहरि ३१ - ४१ (आनंदलहरि)
चतुः षष्ट्या तंत्रैः सकलमतिसंधाय भुवनं
स्थितस्तत्तत् सिद्धि प्रसव परतंत्रैः पशुपतिः ,
पुनस्त्वन्निर्बंधादखिल पुरुषार्थैक घटना
स्वतंत्रं ते तंत्रं क्षितितलमवातीतरदिदम् . ३१ .
चतुः षष्ट्या तंत्रैः - with the sixty four spiritual disciplines (which do not follow the Vedic path and aim at Artha and Kama only)
सकलं - all
अतिसंधाय - having deceived
भुवनं - the world
स्थितः - desisted
तत् तत् - that, that (to each individually)
सिद्धि प्रसव - capable of generating a result
पर तंत्रैः - restricted to
पशुपतिः - Pasupati (Siva)
पुनः - but
त्वत् निर्बंधात् - importuned by you
अखिल पुरुषार्थ - all the principal objects of life (Dharma, Artha, Kama and Moksha)
एक घटना - brings together as one
स्वतंत्रं - independently
ते तंत्रं - your spiritual discipline (the SriVidya expounded in the Subhagamapancakam, following the Vedic path and aiming at Moksha)
क्षितितलं - the surface of the earth
अवातीतरत् - caused to descend
इदम् - 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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शिवः शक्तिः कामः क्षितिरथ रविः शीतकिरणः
स्मरो हंसः शक्रस्तदनु च परा मार हरयः ,
अमी हृल्लेखाभिस्तिसृभिरवसानेषु घटिता
भजंते वर्णास्ते तव जननि नामावयवताम् . ३२ .
शिवः - the word Siva standing for the syllable `ka'
शक्तिः - the word Sakti standing for the syllable `e'
कामः - the word Kama (Cupid) standing for the syllable `i'
क्षितिः - the word Kshiti (Earth) standing for the syllable `la'
अथः - then
रविः - the word Ravi (Sun) standing for the syllable `ha'
शीतकिरणः - the word Sitakirana (Moon) standing for the syllable `sa'
स्मरः - the word Smara (Cupid) standing for the syllable `ka'
हंसः - the word Hamsa standing for the syllable `ha'
शक्रः - the word Shakra (Indra) standing for the syllable `la'
तत् अनु च - and following that
परा - the word Paraa standing for the syllable `sa'
मारः - the word Maara (Cupid) standing for the syllable `ka'
हरयः - the word Hari standing for the syllable `la'
अमी - these
हृल्लेखाभिः तिसृभिः - with the three Hrimkaras
अवसाणेषु घटिताः - joined at the end
भजंते - they become
वर्णाः ते - your syllables
तव जननि - your Oh Mother! (Sakti)
नाम अवयवतां - 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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स्मरं योनिं लक्ष्मीं त्रितयमिदमादौ तव मनो
र्निधायैके नित्ये निरवधि महाभोग रसिकाः ,
भजंति त्वां चिंतामणि गुणनिबद्धाक्ष वलयाः
शिवाग्नौ जुह्वंतः सुरभिघृत धाराहुति शतैः . ३३ .
स्मरं - the word Smara (Cupid) standing for the syllable `klim'
योनिं - the word Yoni standing for the syllable `hrim'
लक्ष्मीं - the word Lakshmi standing for the syllable `Srim'
त्रितयं इदं - these three
आदौ - in the beginning
तव मनोः निधाय - having placed in your mantra
एके - a few
नित्ये - Oh Eternal one! (Sakti)
निरवधि - endless
महाभोग - great sacrifice (food offered to God)
रसिकाः - connoiseurs
भजंति त्वां - they worship you
चिंतामणि - the wish yeilding gem
गुण निबद्ध अक्ष वलयाः - the circles of the rosary tied by thread
शिवाग्नौ - in the fire of Sivaa (Sakti)
जुह्वंतः - pouring oblations into the sacrificial fire
सुरभि घृत - fragrant clarified butter
धारा - stream
आहुति शतैः - 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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शरीरं त्वं शंभोः शशि मिहिर वक्षोरुह युगं
तवात्मानं मन्ये भगवति नवात्मानमनघम् ,
अतः शेषः शेषीत्ययमुभय साधारणतया
स्थितः संबंधो वां समरस परानंदपरयोः . ३४ .
शरीरं - the body
त्वं - you (Sakti as Paraa at the time of Creation)
शंभोः - of Sambhu (Siva as Parananda at the time of Creation)
शशि मिहिर - moon, sun
वक्षो रुह - the bosom
युगं - endowed with
तव आत्मानं - your body
मन्ये - I consider
भगवति - Oh Bhagavati! (Oh glorious one!) (Sakti)
नव आत्मानं - one having nine parts (Kala, Kula,Naman, Jnana
Citta, Nada, Bindu, Kalaa and Jiva) (Siva)
अनघं - sinless
अतः - therefore
शेषः शेषी - the Accessory - Principal
इति - of the nature of
अयं - this
उभय साधारणतया - being common to both
स्थितः - exists
संबंधः - relationship
वां - in you (two)
समरस - who are equipoised
परानंद - Parananda (transcendent bliss or Siva)
परयोः - 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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मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथिरसि
त्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम् ,
त्वमेव स्वात्मानं परिणमयितुं विश्व वपुषा
चिदानंदाकारं शिवयुवति भावेन बिभृषे . ३५ .
मनः त्वं - you are the mind (element in the Angya cakra)
व्योम त्वं - you are the space (element in the Vishuddhi cakra)
मरुत् असि - you are the air (element in the Anahata cakra)
मरुत् सारथिः असि - you are the fire (element in the Svadhishtana cakra)
त्वं आपः - you are the water (element in the Manipura cakra)
त्वं भूमिः - you are the earth (element in the Muladhara cakra)
त्वयि परिणयतां - when you have trasformed (thus)
न हि परम् - there is nothing else indeed
त्वं एव - you yourself
स्व आत्मानं - own self
परिणमयितुं - to transform
विश्व वपुषा - the universe
चित् आनंद आकारं - the form of conciousness and bliss (Cit Sakti and Ananda Bhairava or the form of Brahman preceeding creation)
शिवयुवति - Oh wife of Siva! (Sakti)
भावेन - by intention
बिभृषे - 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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तवाज्ञाचक्रस्थं तपन शशि कोटि द्युतिधरं
परं शंभुं वंदे परिमिलित पार्श्वं परचिता ,
यमाराध्यन् भक्त्या रवि शशि शुचीनामविषये
निरालोकेऽलोके निवसति हि भालोक भुवने . ३६ .
तव - your
आज्ञाचक्रस्थं - who is present in the Angya cakra (of the devotee or alternatively the four Siva cakras in the internal Sricakra in between the brows)
तपन शशि कोटि - ten million suns and moons
द्युति धरं - who bears the lustre of
परं शंभुं - Sambhu called Para (Supreme bliss, Siva)
वंदे - I salute
परिमिलित पार्श्वंं - who is touched on both sides
परचिता - by Paraa Cit (Supreme conciousness, Sakti)
यं आराध्यन् - worshipping whom (Para Sambhu)
भक्त्या - with devotion
रवि शशि शुचीनां अविषये - that is beyond the sun, moon and fire
निरालोके - in the invisible
अलोके - unlike the (visible) world
निवसति हि - he indeed lives
भालोक भुवने - 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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विशुद्धौ ते शुद्धस्फटिक विशदं व्योम जनकम्
शिवं सेवे देवीमपि शिवसमान व्यवसिताम् ,
ययोः कांत्या यांत्याः शशिकिरण सारूप्य सरणेः
विधूतांतर्ध्वांता विलसति चकोरीव जगती . ३७ .
विशुद्धौ ते - in your Vishuddhi cakra
शुद्ध स्फटिक - flawless crystal
विशदं - pure
व्योम जनकम् - the originator of the space element
शिवं सेवे - I worship Siva
देवीं अपि - along with Devi (Sakti)
शिव समान व्यवसितां - whose functions are equal to Siva
ययोः कांत्याः - whose (Siva and Sakti) lustre
यांत्याः - emerging
शशि किरण - moon beams
सारूप्य सरणेः - arranged similar to
विधूत - dispelled
अंतः ध्वांता - inner darkness
विलसति - shines
चकोरी इव - like the Cakora bird (a mythological bird which subsists on moon beams, and hence rejoices, as per poetic convention)
जगती - 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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समुन्मीलत् संवित्कमल मकरंदैक रसिकं
भजे हंसद्वंद्वं किमपि महतां मानसचरम् ,
यदालापादष्टाश गुणित विद्या परिणतिः
यदादत्ते दोषाद् गुणमखिलमद्भ्यः पय इव . ३८ .
समुन्मीलत् - fully bloomed
संवित् कमलं - lotus of knowledge
मकरंदः एक रसिकं - which relish only the honey
भजे - I adore
हंस द्वंद्वं - the pair of swans, Ham (Siva) and Sa (Sakti)
किं अपि - which are indescribable
महतां - of great men
मानस चरं - which move in the Manasa lake of the heart (swans permanently reside in the Manasa lake as per poetic convention)
यत् आलापात् - from whose conversation
अष्टादश गुणित - enumerated as eighteen (Vedas, Vedangas etc)
विद्याः - systems of knowledge
परिणतिः - developed
यत् आदत्ते - which accept
दोषात् - from sin
गुणं अखिलं - all virtue
अद्भ्यः पय इव - 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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तव स्वाधिष्ठाने हुतवहमधिष्ठाय निरतं
तमीडे संवर्तं जननि महतीं तां च समयाम् ,
यदालोके लोकान् दहति महति क्रोध कलिते
दयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति . ३९ .
तव स्वाधिष्ठाने - in your Svadhishthana cakra
तवहं - the fire element
अधिष्ठाय - having stationed
निरतं - uninterruptedly
तं ईडे - I praise
संवर्तं - fire of dissolution (Siva as Rudra, the lord of dissolution or Sakti conceived as the fire of dissolution)
जननि - Oh Mother! (Sakti)
महतीं तां च समयां - and that great Samayaa (Sakti)
यत् आलोके - the sight of which (the fire)
लोकान् दहति - burns the worlds
महति - great
क्रोध कलिते - impelled by anger (of Rudra)
दया आर्द्रा - tender with compassion
या दृष्टिः - that look
शिशिरं उपचारं - cooling remedy
रचयति - 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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तटित्वंतं शक्त्या तिमिर परिपंथि स्फुरणया
स्फुरन्नाना रत्नाभरण परिणद्धेंद्रधनुषम् ,
तव श्यामं मेघं कमपि मणिपूरैक शरणं
निषेवे वर्षंतं हरमिहिर तप्तं त्रिभुवनम् . ४० .
तटित्वंतं - as lightning
शक्त्या - with Sakti
तिमिर परिपंथि - foe of darkness
रणया - flashing
रन् - shining
नाना रत्न आभरण - variegated gem studded ornaments
परिणद्ध - formed
इंद्र धनुषं - rainbow
तव - your
श्यामं मेघं - dark cloud
कं अपि - indescribable
मणिपूर - the Manipura cakra
एक शरणं - sole resort
निषेवे - I worship
वर्षंतं - which showers
हर मिहिरः - the fire of dissolution
तप्तं त्रिभुवनं - 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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तवाधारे मूले सह समयया लास्यपरया
नवात्मानं मन्ये नवरस महातांडव नटं ,
उभाभ्यामेताभ्यामुदय विधिमुद्दिश्य दयया
सनाथाभ्यां जज्ञे जनक जननीमत् जगदिदम् . ४१ .
तव आधारे मूले - in your Muladhara cakra
सह समयया - with Samayaa (Sakti)
लास्य परया - intent on the Lasya dance (dance of women)
नव आत्मानं - one having nine parts (Siva)
मन्ये - I worship
नव रस - the nine sentiments (of poetics)
महा तांडव - the wonderful Tandava dance (dance of men)
नटं - dancing
उभाभ्यां एताभ्यां - in these two
उदय विधिं उद्दिश्य - having creation as the object
दयया सनाथाभ्यां - who are endowed with compassion
जज्ञे - acquired
जनक जननीमत् - a father and mother
जगत् इदम् - 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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इति श्रीसौंदर्यलहर्यां आनंदलहर्याख्यः प्रथमोभागः समाप्तः
Here ends Anandalahari, the first part of Soundaryalahari.
स्थितस्तत्तत् सिद्धि प्रसव परतंत्रैः पशुपतिः ,
पुनस्त्वन्निर्बंधादखिल पुरुषार्थैक घटना
स्वतंत्रं ते तंत्रं क्षितितलमवातीतरदिदम् . ३१ .
चतुः षष्ट्या तंत्रैः - with the sixty four spiritual disciplines (which do not follow the Vedic path and aim at Artha and Kama only)
सकलं - all
अतिसंधाय - having deceived
भुवनं - the world
स्थितः - desisted
तत् तत् - that, that (to each individually)
सिद्धि प्रसव - capable of generating a result
पर तंत्रैः - restricted to
पशुपतिः - Pasupati (Siva)
पुनः - but
त्वत् निर्बंधात् - importuned by you
अखिल पुरुषार्थ - all the principal objects of life (Dharma, Artha, Kama and Moksha)
एक घटना - brings together as one
स्वतंत्रं - independently
ते तंत्रं - your spiritual discipline (the SriVidya expounded in the Subhagamapancakam, following the Vedic path and aiming at Moksha)
क्षितितलं - the surface of the earth
अवातीतरत् - caused to descend
इदम् - 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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शिवः शक्तिः कामः क्षितिरथ रविः शीतकिरणः
स्मरो हंसः शक्रस्तदनु च परा मार हरयः ,
अमी हृल्लेखाभिस्तिसृभिरवसानेषु घटिता
भजंते वर्णास्ते तव जननि नामावयवताम् . ३२ .
शिवः - the word Siva standing for the syllable `ka'
शक्तिः - the word Sakti standing for the syllable `e'
कामः - the word Kama (Cupid) standing for the syllable `i'
क्षितिः - the word Kshiti (Earth) standing for the syllable `la'
अथः - then
रविः - the word Ravi (Sun) standing for the syllable `ha'
शीतकिरणः - the word Sitakirana (Moon) standing for the syllable `sa'
स्मरः - the word Smara (Cupid) standing for the syllable `ka'
हंसः - the word Hamsa standing for the syllable `ha'
शक्रः - the word Shakra (Indra) standing for the syllable `la'
तत् अनु च - and following that
परा - the word Paraa standing for the syllable `sa'
मारः - the word Maara (Cupid) standing for the syllable `ka'
हरयः - the word Hari standing for the syllable `la'
अमी - these
हृल्लेखाभिः तिसृभिः - with the three Hrimkaras
अवसाणेषु घटिताः - joined at the end
भजंते - they become
वर्णाः ते - your syllables
तव जननि - your Oh Mother! (Sakti)
नाम अवयवतां - 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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स्मरं योनिं लक्ष्मीं त्रितयमिदमादौ तव मनो
र्निधायैके नित्ये निरवधि महाभोग रसिकाः ,
भजंति त्वां चिंतामणि गुणनिबद्धाक्ष वलयाः
शिवाग्नौ जुह्वंतः सुरभिघृत धाराहुति शतैः . ३३ .
स्मरं - the word Smara (Cupid) standing for the syllable `klim'
योनिं - the word Yoni standing for the syllable `hrim'
लक्ष्मीं - the word Lakshmi standing for the syllable `Srim'
त्रितयं इदं - these three
आदौ - in the beginning
तव मनोः निधाय - having placed in your mantra
एके - a few
नित्ये - Oh Eternal one! (Sakti)
निरवधि - endless
महाभोग - great sacrifice (food offered to God)
रसिकाः - connoiseurs
भजंति त्वां - they worship you
चिंतामणि - the wish yeilding gem
गुण निबद्ध अक्ष वलयाः - the circles of the rosary tied by thread
शिवाग्नौ - in the fire of Sivaa (Sakti)
जुह्वंतः - pouring oblations into the sacrificial fire
सुरभि घृत - fragrant clarified butter
धारा - stream
आहुति शतैः - 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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शरीरं त्वं शंभोः शशि मिहिर वक्षोरुह युगं
तवात्मानं मन्ये भगवति नवात्मानमनघम् ,
अतः शेषः शेषीत्ययमुभय साधारणतया
स्थितः संबंधो वां समरस परानंदपरयोः . ३४ .
शरीरं - the body
त्वं - you (Sakti as Paraa at the time of Creation)
शंभोः - of Sambhu (Siva as Parananda at the time of Creation)
शशि मिहिर - moon, sun
वक्षो रुह - the bosom
युगं - endowed with
तव आत्मानं - your body
मन्ये - I consider
भगवति - Oh Bhagavati! (Oh glorious one!) (Sakti)
नव आत्मानं - one having nine parts (Kala, Kula,Naman, Jnana
Citta, Nada, Bindu, Kalaa and Jiva) (Siva)
अनघं - sinless
अतः - therefore
शेषः शेषी - the Accessory - Principal
इति - of the nature of
अयं - this
उभय साधारणतया - being common to both
स्थितः - exists
संबंधः - relationship
वां - in you (two)
समरस - who are equipoised
परानंद - Parananda (transcendent bliss or Siva)
परयोः - 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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मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथिरसि
त्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम् ,
त्वमेव स्वात्मानं परिणमयितुं विश्व वपुषा
चिदानंदाकारं शिवयुवति भावेन बिभृषे . ३५ .
मनः त्वं - you are the mind (element in the Angya cakra)
व्योम त्वं - you are the space (element in the Vishuddhi cakra)
मरुत् असि - you are the air (element in the Anahata cakra)
मरुत् सारथिः असि - you are the fire (element in the Svadhishtana cakra)
त्वं आपः - you are the water (element in the Manipura cakra)
त्वं भूमिः - you are the earth (element in the Muladhara cakra)
त्वयि परिणयतां - when you have trasformed (thus)
न हि परम् - there is nothing else indeed
त्वं एव - you yourself
स्व आत्मानं - own self
परिणमयितुं - to transform
विश्व वपुषा - the universe
चित् आनंद आकारं - the form of conciousness and bliss (Cit Sakti and Ananda Bhairava or the form of Brahman preceeding creation)
शिवयुवति - Oh wife of Siva! (Sakti)
भावेन - by intention
बिभृषे - 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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तवाज्ञाचक्रस्थं तपन शशि कोटि द्युतिधरं
परं शंभुं वंदे परिमिलित पार्श्वं परचिता ,
यमाराध्यन् भक्त्या रवि शशि शुचीनामविषये
निरालोकेऽलोके निवसति हि भालोक भुवने . ३६ .
तव - your
आज्ञाचक्रस्थं - who is present in the Angya cakra (of the devotee or alternatively the four Siva cakras in the internal Sricakra in between the brows)
तपन शशि कोटि - ten million suns and moons
द्युति धरं - who bears the lustre of
परं शंभुं - Sambhu called Para (Supreme bliss, Siva)
वंदे - I salute
परिमिलित पार्श्वंं - who is touched on both sides
परचिता - by Paraa Cit (Supreme conciousness, Sakti)
यं आराध्यन् - worshipping whom (Para Sambhu)
भक्त्या - with devotion
रवि शशि शुचीनां अविषये - that is beyond the sun, moon and fire
निरालोके - in the invisible
अलोके - unlike the (visible) world
निवसति हि - he indeed lives
भालोक भुवने - 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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विशुद्धौ ते शुद्धस्फटिक विशदं व्योम जनकम्
शिवं सेवे देवीमपि शिवसमान व्यवसिताम् ,
ययोः कांत्या यांत्याः शशिकिरण सारूप्य सरणेः
विधूतांतर्ध्वांता विलसति चकोरीव जगती . ३७ .
विशुद्धौ ते - in your Vishuddhi cakra
शुद्ध स्फटिक - flawless crystal
विशदं - pure
व्योम जनकम् - the originator of the space element
शिवं सेवे - I worship Siva
देवीं अपि - along with Devi (Sakti)
शिव समान व्यवसितां - whose functions are equal to Siva
ययोः कांत्याः - whose (Siva and Sakti) lustre
यांत्याः - emerging
शशि किरण - moon beams
सारूप्य सरणेः - arranged similar to
विधूत - dispelled
अंतः ध्वांता - inner darkness
विलसति - shines
चकोरी इव - like the Cakora bird (a mythological bird which subsists on moon beams, and hence rejoices, as per poetic convention)
जगती - 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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समुन्मीलत् संवित्कमल मकरंदैक रसिकं
भजे हंसद्वंद्वं किमपि महतां मानसचरम् ,
यदालापादष्टाश गुणित विद्या परिणतिः
यदादत्ते दोषाद् गुणमखिलमद्भ्यः पय इव . ३८ .
समुन्मीलत् - fully bloomed
संवित् कमलं - lotus of knowledge
मकरंदः एक रसिकं - which relish only the honey
भजे - I adore
हंस द्वंद्वं - the pair of swans, Ham (Siva) and Sa (Sakti)
किं अपि - which are indescribable
महतां - of great men
मानस चरं - which move in the Manasa lake of the heart (swans permanently reside in the Manasa lake as per poetic convention)
यत् आलापात् - from whose conversation
अष्टादश गुणित - enumerated as eighteen (Vedas, Vedangas etc)
विद्याः - systems of knowledge
परिणतिः - developed
यत् आदत्ते - which accept
दोषात् - from sin
गुणं अखिलं - all virtue
अद्भ्यः पय इव - 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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तव स्वाधिष्ठाने हुतवहमधिष्ठाय निरतं
तमीडे संवर्तं जननि महतीं तां च समयाम् ,
यदालोके लोकान् दहति महति क्रोध कलिते
दयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति . ३९ .
तव स्वाधिष्ठाने - in your Svadhishthana cakra
तवहं - the fire element
अधिष्ठाय - having stationed
निरतं - uninterruptedly
तं ईडे - I praise
संवर्तं - fire of dissolution (Siva as Rudra, the lord of dissolution or Sakti conceived as the fire of dissolution)
जननि - Oh Mother! (Sakti)
महतीं तां च समयां - and that great Samayaa (Sakti)
यत् आलोके - the sight of which (the fire)
लोकान् दहति - burns the worlds
महति - great
क्रोध कलिते - impelled by anger (of Rudra)
दया आर्द्रा - tender with compassion
या दृष्टिः - that look
शिशिरं उपचारं - cooling remedy
रचयति - 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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तटित्वंतं शक्त्या तिमिर परिपंथि स्फुरणया
स्फुरन्नाना रत्नाभरण परिणद्धेंद्रधनुषम् ,
तव श्यामं मेघं कमपि मणिपूरैक शरणं
निषेवे वर्षंतं हरमिहिर तप्तं त्रिभुवनम् . ४० .
तटित्वंतं - as lightning
शक्त्या - with Sakti
तिमिर परिपंथि - foe of darkness
रणया - flashing
रन् - shining
नाना रत्न आभरण - variegated gem studded ornaments
परिणद्ध - formed
इंद्र धनुषं - rainbow
तव - your
श्यामं मेघं - dark cloud
कं अपि - indescribable
मणिपूर - the Manipura cakra
एक शरणं - sole resort
निषेवे - I worship
वर्षंतं - which showers
हर मिहिरः - the fire of dissolution
तप्तं त्रिभुवनं - 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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तवाधारे मूले सह समयया लास्यपरया
नवात्मानं मन्ये नवरस महातांडव नटं ,
उभाभ्यामेताभ्यामुदय विधिमुद्दिश्य दयया
सनाथाभ्यां जज्ञे जनक जननीमत् जगदिदम् . ४१ .
तव आधारे मूले - in your Muladhara cakra
सह समयया - with Samayaa (Sakti)
लास्य परया - intent on the Lasya dance (dance of women)
नव आत्मानं - one having nine parts (Siva)
मन्ये - I worship
नव रस - the nine sentiments (of poetics)
महा तांडव - the wonderful Tandava dance (dance of men)
नटं - dancing
उभाभ्यां एताभ्यां - in these two
उदय विधिं उद्दिश्य - having creation as the object
दयया सनाथाभ्यां - who are endowed with compassion
जज्ञे - acquired
जनक जननीमत् - a father and mother
जगत् इदम् - 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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इति श्रीसौंदर्यलहर्यां आनंदलहर्याख्यः प्रथमोभागः समाप्तः
Here ends Anandalahari, the first part of Soundaryalahari.
सौंदर्यलहरि ४२ - ५०
गतैर्माणिक्यत्वं गगनमणिभिः सांद्रघटितं
किरीटं ते हैमं हिमगिरिसुते कीर्तयति यः ,
स नीडेयच्छायाच्छुरणशबलं चंद्र शकलं
धनुः शौनासीरं किमिति न निबध्नाति धिषणाम् . ४२ .
गतैः माणिक्यत्वं - which have become gems
गगन मणिभिः - with the twelve Adityas (suns)
सांद्र घटितं - densely combined
किरीटं ते - your crown
हैमं - golden
हिम गिरि सुते - Oh daughter of the snowy mountain! (Sakti)
कीर्तयति यः - he who narrates
नीडेयच्छाया - lustre of the celestial orbs
छुरण शबलं - enveloped by variegated colour
चंद्र शकलं - the fragment of the moon (crescent moon)
धनुः शौनासीरं - bow of Indra (rainbow)
किं इति - is it?
न निबध्नाति - will he not compose?
धिषणाम् - 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)?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
धुनोतु ध्वांतं नस्तुलितदलितेंदीवर वनं
घनस्निग्ध श्लक्ष्णं चिकुर निकुरुंबं तव शिवे ,
यदीयं सौरभ्यं सहजमुपलब्धुं सुमनसो
वसंत्यस्मिन् मन्ये वलमथन वाटी विटपिनाम् . ४३ .
धुनोतु - let it remove
ध्वांतं नः - our darkness (ignorance)
तुलित - resembles
दलित इंदीवर वनं - the full bloomed blue lotus cluster
घन स्निग्ध - which is dense, glossy
श्लक्ष्णं - soft
चिकुर निकुरुंबं - mass of hair
तव शिवे - your Oh Sivaa! (Sakti)
यत् इयं - of which (this hair)
सौरभ्यं - fragrance
सहजं - natural
उपलब्धुं - to obtain
सुमनसः - the flowers
वसंति - dwell
अस्मिन् - in this (it)
मन्ये - I think
वल मथन - the enemy of Vala (Indra)
वाटी विटपिनाम् - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
तनोतु क्षेमं नस्तव वदनसौंदर्य लहरी
परीवाहस्रोतः सरणिरिव सीमंतसरणिः ,
वहंती सिंदूरं प्रबलकबरी भार तिमिर
द्विषां बृंदैर्बंदीकृतमिव नवीनार्क किरणम् . ४४ .
तनोतु - let it grant
क्षेमं नः - our well being
तव - your
वदन सौंदर्य लहरी - wave of facial beauty
परीवाह स्रोतः - overflowing stream
सरणिः इव - like the path
सीमंत सरणिः - the line of hair parting
वहंती - which bears
सिंदूरं - vermillion powder (worn by married women as an auspicious symbol)
प्रबल - the very great
कबरी भार - mass of hair
तिमिर - darkness
द्विषां बृंदैः - multitude of foes
बंदी कृतं इव - as if captured by
नवीन - newly (risen)
अर्क किरणं - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
अरालैः स्वभाव्यादलि कलभ सश्रीभिरलकैः
परीतं ते वक्त्रं परिहसति पंकेरुह रुचिम् ,
दरस्मेरे यस्मिन् दशनरुचि किंजल्क रुचिरे
सुगंधौ माद्यंति स्मर दहन चक्षुर्मधुलिहः . ४५ .
अरालैः - curly
स्वभाव्यात् - naturally
अलि कलभ - young bees
सश्रीभिः - with the beauty
अलकैः - by hair
परीतं - surrounded
ते वक्त्रं - your face
परिहसति - ridicules
पंकेरुह रुचिं - the beauty of the lotus
दरस्मेरे - slight smile
यस्मिन् - in which (your face)
दशन रुचि - the lustrous teeth
किंजल्क रुचिरे - the beautiful lotus filaments
गंधौ - which is fragrant
माद्यंति - they rejoice
स्मर दहन - the scorcher of Cupid (Siva)
चक्षुः - the eyes
मधुलिहः - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
ललाटं लावण्य द्युति विमलमाभाति तव यत्
द्वितीयं तन्मन्ये मकुटघटितं चंद्रशकलम् ,
विपर्यास न्यासादुभयमपि संभूय च मिथः
सुधालेपस्यूतिः परिणमति राका हिमकरः . ४६ .
ललाटं - forehead
लावण्य द्युति - lustrous beauty
विमलं - pure
आभाति - shines
तव - of your's
यत् - that
द्वितीयं - the second
तत् मन्ये - I think, it
मकुट घटितं - enjoined to the crown
चंद्र शकलं - fragment of moon (crescent moon)
विपर्यास न्यासात् - on placing in reverse
उभयं - the two
अपि - and
संभूय च मिथः - and combined mutually
सुधा लेप स्यूतिः - with the seam plastered by nectar
परिणमति - transforms
राका हिमकरः - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
भ्रुवौ भुग्ने किंचिद् भुवन भय भंग व्यसनिनि
त्वदीये नेत्राभ्यां मधुकर रुचिभ्यां धृतगुणम् ,
धनुर्मन्ये सव्येतरकर गृहीतं रतिपतेः
प्रकोष्ठे मुष्टौ च स्थगयति निगूढांतरमुमे . ४७ .
भ्रुवौ - eyebrows
भुग्ने किंचित् - slightly curved
भुवन भय भंग व्यसनिनि - Oh one devoted to defeating fear of the world! (Sakti)
त्वदीये - your
नेत्राभ्यां - with (your) eyes
मधुकर रुचिभ्यां - beautiful as bees
धृत गुणं धनुः - the bow with (bow) string fixed
मन्ये - I think
सव्येतरकर गृहीतं - grasped by the left hand
रति पतेः - of the husband of Rati (Cupid)
प्रकोष्ठे मुष्टौ च - the elbows and fist
स्थगयति - conceals
निगूढांतरं - hidden middle
उमे - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
अहः सूते सव्य तव नयनमर्कात्मकतया
त्रियामं वामं ते सृजति रजनीनायकतया ,
तृतीया ते दृष्टिर्दरदलित हेमांबुज रुचिः
समाधत्ते संध्यां दिवस निशयोरंतरचरीम् . ४८ .
अहः - the day
सूते - begets
सव्य तव नयनं - your right eye
अर्कात्मकतया - being of the nature of the sun
त्रियामं - night
वामं ते - your left
सृजति - creates
रजनी नायकतया - being of the nature of the moon
तृतीया - third
ते दृष्टिः - your eye
दर दलित - slightly blossomed
हेमांबुज - golden lotus
रुचिः - lustre
समाधत्ते - produces well
संध्यां - twilight
दिवस निशयोः - day and night
अंतर चरीम् - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
विशाला कल्याणी स्फुटरुचिरयोध्या कुवलयैः
कृपाधाराधारा किमपि मधुराभोगवतिका ,
अवंती दृष्टिस्ते बहुनगर विस्तार विजया
ध्रुवं तत्तन्नाम व्यवहरण योग्या विजयते . ४९ .
विशाला - wide
कल्याणी - auspicious
स्फुट रुचिः - full bloomed beauty
अयोध्या - unassailable (in beauty)
कुवलयैः - by blue water lilies
कृपा धारा - stream of compassion
आधारा - reservoir
किं अपि मधुरा - indescribably sweet
आभोगवतिका - long
अवंती - protecting
दृष्टिः ते - your eyes
बहु नगर - many cities
विस्तार विजया - surpassing the expanse
ध्रुवं - certainly
तत् तत् नाम - by their respective names (the cities named Visala, Kalyani, Ayodhya, Dhara, Madhura, Bhogavati, Avanti and Vijaya)
व्यवहरण योग्या - deserving of usage
विजयते - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
कवीनां संदर्भ स्तबक मकरंदैक रसिकं
कटाक्ष व्याक्षेप भ्रमरकलभौ कर्णयुगलम् ,
अमुंचंतौ दृष्ट्वा तव नवरसास्वाद तरलौ
असूया संसर्गादलिक नयनं किंचिदरुणम् . ५०.
कवीनां - of poets
संदर्भः - composition
स्तबक - flower cluster
मकरंद - honey (of flowers)
एक रसिकं - solely relishing
कटाक्ष व्याक्षेप - distracted glance
भ्रमर कलभौ - young bees
कर्ण युगलं - pair of ears (listening to the composition)
अमुंचंतौ - not releasing
दृष्ट्वा - having seen
तव - your
नव रस - nine (poetic) sentiments (Sringara, Raudra, Vira, Bhayanaka, Hasya, Karuna, Adbhuta, Bibhatsa and Santa)
आस्वाद तरलौ - wanton in the relish
असूया - envy
संसर्गात् - by contact with
अलिक नयनं - the eye on the forehead
किंचित् अरुणम् - 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.
किरीटं ते हैमं हिमगिरिसुते कीर्तयति यः ,
स नीडेयच्छायाच्छुरणशबलं चंद्र शकलं
धनुः शौनासीरं किमिति न निबध्नाति धिषणाम् . ४२ .
गतैः माणिक्यत्वं - which have become gems
गगन मणिभिः - with the twelve Adityas (suns)
सांद्र घटितं - densely combined
किरीटं ते - your crown
हैमं - golden
हिम गिरि सुते - Oh daughter of the snowy mountain! (Sakti)
कीर्तयति यः - he who narrates
नीडेयच्छाया - lustre of the celestial orbs
छुरण शबलं - enveloped by variegated colour
चंद्र शकलं - the fragment of the moon (crescent moon)
धनुः शौनासीरं - bow of Indra (rainbow)
किं इति - is it?
न निबध्नाति - will he not compose?
धिषणाम् - 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)?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
धुनोतु ध्वांतं नस्तुलितदलितेंदीवर वनं
घनस्निग्ध श्लक्ष्णं चिकुर निकुरुंबं तव शिवे ,
यदीयं सौरभ्यं सहजमुपलब्धुं सुमनसो
वसंत्यस्मिन् मन्ये वलमथन वाटी विटपिनाम् . ४३ .
धुनोतु - let it remove
ध्वांतं नः - our darkness (ignorance)
तुलित - resembles
दलित इंदीवर वनं - the full bloomed blue lotus cluster
घन स्निग्ध - which is dense, glossy
श्लक्ष्णं - soft
चिकुर निकुरुंबं - mass of hair
तव शिवे - your Oh Sivaa! (Sakti)
यत् इयं - of which (this hair)
सौरभ्यं - fragrance
सहजं - natural
उपलब्धुं - to obtain
सुमनसः - the flowers
वसंति - dwell
अस्मिन् - in this (it)
मन्ये - I think
वल मथन - the enemy of Vala (Indra)
वाटी विटपिनाम् - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
तनोतु क्षेमं नस्तव वदनसौंदर्य लहरी
परीवाहस्रोतः सरणिरिव सीमंतसरणिः ,
वहंती सिंदूरं प्रबलकबरी भार तिमिर
द्विषां बृंदैर्बंदीकृतमिव नवीनार्क किरणम् . ४४ .
तनोतु - let it grant
क्षेमं नः - our well being
तव - your
वदन सौंदर्य लहरी - wave of facial beauty
परीवाह स्रोतः - overflowing stream
सरणिः इव - like the path
सीमंत सरणिः - the line of hair parting
वहंती - which bears
सिंदूरं - vermillion powder (worn by married women as an auspicious symbol)
प्रबल - the very great
कबरी भार - mass of hair
तिमिर - darkness
द्विषां बृंदैः - multitude of foes
बंदी कृतं इव - as if captured by
नवीन - newly (risen)
अर्क किरणं - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
अरालैः स्वभाव्यादलि कलभ सश्रीभिरलकैः
परीतं ते वक्त्रं परिहसति पंकेरुह रुचिम् ,
दरस्मेरे यस्मिन् दशनरुचि किंजल्क रुचिरे
सुगंधौ माद्यंति स्मर दहन चक्षुर्मधुलिहः . ४५ .
अरालैः - curly
स्वभाव्यात् - naturally
अलि कलभ - young bees
सश्रीभिः - with the beauty
अलकैः - by hair
परीतं - surrounded
ते वक्त्रं - your face
परिहसति - ridicules
पंकेरुह रुचिं - the beauty of the lotus
दरस्मेरे - slight smile
यस्मिन् - in which (your face)
दशन रुचि - the lustrous teeth
किंजल्क रुचिरे - the beautiful lotus filaments
गंधौ - which is fragrant
माद्यंति - they rejoice
स्मर दहन - the scorcher of Cupid (Siva)
चक्षुः - the eyes
मधुलिहः - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
ललाटं लावण्य द्युति विमलमाभाति तव यत्
द्वितीयं तन्मन्ये मकुटघटितं चंद्रशकलम् ,
विपर्यास न्यासादुभयमपि संभूय च मिथः
सुधालेपस्यूतिः परिणमति राका हिमकरः . ४६ .
ललाटं - forehead
लावण्य द्युति - lustrous beauty
विमलं - pure
आभाति - shines
तव - of your's
यत् - that
द्वितीयं - the second
तत् मन्ये - I think, it
मकुट घटितं - enjoined to the crown
चंद्र शकलं - fragment of moon (crescent moon)
विपर्यास न्यासात् - on placing in reverse
उभयं - the two
अपि - and
संभूय च मिथः - and combined mutually
सुधा लेप स्यूतिः - with the seam plastered by nectar
परिणमति - transforms
राका हिमकरः - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
भ्रुवौ भुग्ने किंचिद् भुवन भय भंग व्यसनिनि
त्वदीये नेत्राभ्यां मधुकर रुचिभ्यां धृतगुणम् ,
धनुर्मन्ये सव्येतरकर गृहीतं रतिपतेः
प्रकोष्ठे मुष्टौ च स्थगयति निगूढांतरमुमे . ४७ .
भ्रुवौ - eyebrows
भुग्ने किंचित् - slightly curved
भुवन भय भंग व्यसनिनि - Oh one devoted to defeating fear of the world! (Sakti)
त्वदीये - your
नेत्राभ्यां - with (your) eyes
मधुकर रुचिभ्यां - beautiful as bees
धृत गुणं धनुः - the bow with (bow) string fixed
मन्ये - I think
सव्येतरकर गृहीतं - grasped by the left hand
रति पतेः - of the husband of Rati (Cupid)
प्रकोष्ठे मुष्टौ च - the elbows and fist
स्थगयति - conceals
निगूढांतरं - hidden middle
उमे - 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.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
अहः सूते सव्य तव नयनमर्कात्मकतया
त्रियामं वामं ते सृजति रजनीनायकतया ,
तृतीया ते दृष्टिर्दरदलित हेमांबुज रुचिः
समाधत्ते संध्यां दिवस निशयोरंतरचरीम् . ४८ .
अहः - the day
सूते - begets
सव्य तव नयनं - your right eye
अर्कात्मकतया - being of the nature of the sun
त्रियामं - night
वामं ते - your left
सृजति - creates
रजनी नायकतया - being of the nature of the moon
तृतीया - third
ते दृष्टिः - your eye
दर दलित - slightly blossomed
हेमांबुज - golden lotus
रुचिः - lustre
समाधत्ते - produces well
संध्यां - twilight
दिवस निशयोः - day and night
अंतर चरीम् - 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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विशाला कल्याणी स्फुटरुचिरयोध्या कुवलयैः
कृपाधाराधारा किमपि मधुराभोगवतिका ,
अवंती दृष्टिस्ते बहुनगर विस्तार विजया
ध्रुवं तत्तन्नाम व्यवहरण योग्या विजयते . ४९ .
विशाला - wide
कल्याणी - auspicious
स्फुट रुचिः - full bloomed beauty
अयोध्या - unassailable (in beauty)
कुवलयैः - by blue water lilies
कृपा धारा - stream of compassion
आधारा - reservoir
किं अपि मधुरा - indescribably sweet
आभोगवतिका - long
अवंती - protecting
दृष्टिः ते - your eyes
बहु नगर - many cities
विस्तार विजया - surpassing the expanse
ध्रुवं - certainly
तत् तत् नाम - by their respective names (the cities named Visala, Kalyani, Ayodhya, Dhara, Madhura, Bhogavati, Avanti and Vijaya)
व्यवहरण योग्या - deserving of usage
विजयते - 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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कवीनां संदर्भ स्तबक मकरंदैक रसिकं
कटाक्ष व्याक्षेप भ्रमरकलभौ कर्णयुगलम् ,
अमुंचंतौ दृष्ट्वा तव नवरसास्वाद तरलौ
असूया संसर्गादलिक नयनं किंचिदरुणम् . ५०.
कवीनां - of poets
संदर्भः - composition
स्तबक - flower cluster
मकरंद - honey (of flowers)
एक रसिकं - solely relishing
कटाक्ष व्याक्षेप - distracted glance
भ्रमर कलभौ - young bees
कर्ण युगलं - pair of ears (listening to the composition)
अमुंचंतौ - not releasing
दृष्ट्वा - having seen
तव - your
नव रस - nine (poetic) sentiments (Sringara, Raudra, Vira, Bhayanaka, Hasya, Karuna, Adbhuta, Bibhatsa and Santa)
आस्वाद तरलौ - wanton in the relish
असूया - envy
संसर्गात् - by contact with
अलिक नयनं - the eye on the forehead
किंचित् अरुणम् - 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.
सौंदर्यलहरि ५१ - ६०
शिवे शृंगारार्द्रा तदितरजने कृत्स्नपरा
सरोषा गंगायां गिरिशचरिते विस्मयवती ,
हराहिभ्यो भीता सरसिरुह सौभाग्य जननी
सखीषु स्मेरा ते मयि जननि दृष्टिः सकरुणा . ५१ .
शिवे - upon Siva
शृंगार आर्द्रा - melts with love (Sringara)
तत् इतर जने - upon other men
कृत्स्नपरा - exceedingly contemptuos (Bibhatsa)
सरोषा - with anger (Raudra)
गंगायां - upon Ganga
गिरिश चरिते - at the story of Girisa (Siva)
विस्मयवती - astonished (Adbhuta)
हर अहिभ्यो - upon the serpents of Hara (Siva)
भीता - frightened (Bhayanaka)
सरसिरुह - lotuses
सौभाग्य जननी - producer of beauty (redness), (Vira)
सखीषु - upon friends
स्मेरा - smiling
ते - your
मयि जननि - on me Oh Mother!
दृष्टिः - eye
सकरुणा - 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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गते कर्णाभ्यर्णं गरुत इव पक्ष्माणि दधती
पुरां भेत्तुश्चित्तप्रशम रस विद्रावण फले ,
इमे नेत्रे गोत्राधरपति कुलोत्तंस कलिके
तवाकर्णाकृष्ट स्मरशर विलासं कलयतः . ५२ .
गते - which have approached
कर्ण अभ्यर्णं - the proximity of the ear
गरुत इव - like feathers
पक्ष्माणि - eyelashes
दधती - which bear
पुरां भेत्तुः - the destroyer of the bodies (physical, causal and astral), (Siva)
चित्त - the mind
प्रशम रस - the sentiment of quietism
विद्रावण - the defeat
फले - which have as the object
इमे नेत्रे - these two eyes
गोत्राधरपति - the lord of the mountains (Himavan)
कुल उत्तंस कलिके - Oh bud on the family crest! (Sakti)
तव आकर्ण आकृष्ट - drawn upto your ear
स्मर शर - the arrow of Cupid
विलासं कलयतः - 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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विभक्त त्रैवर्ण्यं व्यतिकरित लीलांजनतया
विभाति त्वन्नेत्र त्रितयमिदमीशान दयिते ,
पुनः स्रष्टुं देवान् द्रुहिणहरिरुद्रानुपरतान्
रजः सत्वं बिभ्रत् तम इति गुणानां त्रयमिव . ५३ .
विभक्त - seperate
त्रैवर्ण्यं - three colours (red, white and blue)
व्यतिकरित - in combination
लीलांजनतया - with beautifying collyrium
विभाति - shines
त्वत् नेत्र त्रितयं - your three eyes
इदं - this (these eyes)
ईशान दयिते - Oh beloved of Isana (Siva)
पुनः स्रष्टुं - to recreate
देवान् - the gods
द्रुहीण हरि रुद्रान् - Druhina (Brahma), Hari (Vishnu) and Rudra (arising from rajas, satva and tamas respectively)
उपरतान् - who have ceased to exist (in universal dissolution)
रजः - the property of rajas (red as per poetic convention)
सत्वं - the property of satvam (white as per poetic convention)
बिभ्रत् - bearing
तम - the property of tamas (blue as per poetic convention)
इति गुणानां - the properties which are
त्रयं इव - 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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पवित्रीकर्तुं नः पशुपति पराधीन हृदये
दया मित्रैर्नेत्रैररुण धवल श्याम रुचिभिः ,
नदः शोणो गंगा तपनतनयेति ध्रुवममुम्
त्रयाणां तीर्थानामुपनयसि संभेदमनघम् . ५४ .
पवित्री कर्तुं - in order to purify
नः - us
पशुपति पराधीन हृदये - Oh one with a heart subservient to Pasupati (Siva)!
दया मित्रैः नेत्रैः - with eyes allied to compassion
अरुण - red
धवल - white
श्याम रुचिभिः - (and) dark blue colours
नदः शोणो - the river Sona (red in colour)
गंगा - the river Ganga (white in colour)
तपन तनया इति - the river Kalindi or Yamuna (dark in colour), which are
ध्रुवं - it is certain
अमुं - this
त्रयाणां तीर्थानां - the three holy rivers
उपनयसि - you bring near
संभेदं अनघम् - 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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निमेषोन्मेषाभ्यां प्रलयमुदयं याति जगती
तवेत्याहुः संतो धरणिधर राजन्यतनये ,
त्वदुन्मेषाज्जातं जगदिदमशेषं प्रलयतः
परित्रातुं शंके परिहृत निमेषास्तव दृशः . ५५ .
निमेष - closing of the eye lids
उन्मेषाभ्यां - opening of the eye lids
प्रलयं उदयं - annihilation (and) creation
याति जगती - the world proceeds to
तव - your
इति आहुः संतः - thus say good men
धरणिधर राजन्य तनये - Oh daughter of the royal mountain! (Sakti)
त्वत् उन्मेषात् जातं - born of the opening of your eye lids
जगत् इदं - this world
अशेषं - entire
प्रलयतः - from annihilation
परित्रातुं - to protect
शंके - I think
परिहृत - abandoned
निमेषाः - closing the eye lids
तव दृशः - 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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तवापर्णे कर्णे जपनयन पैशुन्य चकिता
निलीयंते तोये नियतमनिमेषाः शफरिकाः ,
इयं च श्रीर्बद्धच्छद पुटकवाटं कुवलयं
जहाति प्रत्यूषे निशि च विघटय्य प्रविशति . ५६ .
तव - your
अपर्णे - Oh Aparna! (Sakti)
कर्णे - in the ear
जप नयन - whispering eyes
पैशुन्य चकिताः -afraid of slander
निलीयंते - they hide
तोये - in the water
नियतं - it is certain
अनिमेषाः - with unblinking (eyes)
शफरिकाः - glittering female fish
इयं च श्रीः - and this, the goddess of beauty
बद्ध छदः - closed petal
पुटकवाटं - fastened like a door
कुवलयं - blue water lily
जहाति - abandons
प्रत्यूषे - at dawn
निशि च - and at night
विघटय्य - having opened
प्रविशति - 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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दृशा द्राघीयस्या दरदलित नीलोत्पल रुचा
दवीयांसं दीनं स्नपय कृपया मामपि शिवे ,
अनेनायं धन्यो भवति न च ते हानिरियता
वने वा हर्म्ये वा समकर निपातो हिमकरः . ५७ .
दृशा - by (your) look
द्राघीयस्या - which is farsighted
दर दलित - slightly blossomed
नीलोत्पल रुचा - with the beauty of the blue lotus
दवीयांसं - the far removed one
दीनं - the poor one
स्नपय - you bathe (me)
कृपया - compassion
मां अपि - me also
शिवे - Oh Sivaa! (Sakti)
अनेन अयं - by this, this one (the devotee)
धन्यः भवति - becomes blessed
न च - and no
ते - to you
हानिः इयता - loss by this
वने वा हर्म्ये वा - on the forest as well as the palace
समकर निपातः - falls equally
हिमकरः - 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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अरालं ते पालीयुगलमगराजन्य तनये
न केषामाधत्ते कुसुमशर कोदंडकुतुकम् ,
तिरश्चीनो यत्र श्रवणपथमुल्लंघ्य विलसन्
अपांग व्यासंगो दिशति शरसंधान धिषणाम् . ५८ .
अरालं - curved
ते पालीयुगलं - the margins of your pair of ears
अग राजन्य तनये - Oh daughter of the royal mountain ! (Sakti)
न केषां आधत्ते - in whom will it not create
कुसुम शर - one with the flower arrow (Cupid)
कोदंड - the bow
कुतुकं - the vehement (belief)
तिरश्चीनः - oblique
यत्र - wherein
श्रवणपथं - the reach of the ear
उल्लंघ्य - having passed through
विलसन् - glittering
अपांग - the corner of the eye
व्यासंगः - the attention
दिशति - produces
शर संधान - fixed arrow
धिषणां - 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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स्फुरद्गंडाभोग प्रतिफलित ताटंकयुगलं
चतुश्चक्रं मन्ये तव मुखमिदं मन्मथ रथम् ,
यमारूह्य द्रुह्यत्यवनिरथमर्केंदु चरणं
महावीरो मारः प्रमथपतये सज्जितवते . ५९ .
स्फुरत् - shining
गंडाभोग - cheeks
प्रतिफलित - reflectd
ताटंक युगलं - pair of ear rings
चतुश्चक्रं - four wheeled
मन्ये - I think
तव मुखं इदं - this your face
मन्मथ रथं - the chariot of Cupid
यम् आरुह्य - having mounted which
द्रुह्यति - seeks to assail
अवनि रथं - the earth as a chariot
अर्क इंदु चरणं - with the sun and moon for wheels
महावीरः मारः - the great warrior Mara (Cupid)
प्रमथपतये - the lord of the Pramathas (attendents of Siva),
सज्जितवते - 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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सरस्वत्याः सूक्तिरमृतलहरी कौशलहरीः
पिबंत्याः शर्वाणि श्रवण चुलुकाभ्यामविरलम् ,
चमत्कार श्लाघाचलित शिरसः कुंडल गणो
झणत्कारैस्तारैः प्रतिवचनमाचष्ट इव ते . ६० .
सरस्वत्याः - of Saraswati
सूक्तिः - excellent speech
अमृत लहरी - the wave of nectar
कौशलहरीः - capable of depriving the felicity
पिबंत्याः - while drinking
शर्वाणि - Oh Sarvani! (Sakti)
श्रवण चुलुकाभ्यां - by the cups of the ears
अविरलं - continuously
चमत्कार - poetical charm
श्लाघा - in praise
चलित शिरसः - nodding the head
कुंडल गणः - collection of ear rings
झणत्कारैः तारैः - by loud jingling
प्रतिवचनं - reply
आचष्ट इव - as if endeavouring
ते - 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.
सौंदर्यलहरि ६१ - ७०
असौ नासावंशस्तुहिन गिरि वंश ध्वजपटि
त्वदीयो नेदीयः फलतु फलमस्माकमुचितम् ,
वहत्यंतर्मुक्ताः शिशिरकर निश्वास गलितं
समृद्ध्या यत्तासां बहिरपि च मुक्तामणिधरः . ६१ .
असौ - this
नासावंशः - the bamboo like bridge of the nose
तुहिन गिरि - the snowy mountain (Himavan)
वंश ध्वज पटि - the banner of the race! (Sakti)
त्वदीयः - your
नेदीयः - which is imminent
फलतु फलं - let the reward fructify
अस्माकं - for us
उचितं - appropriate
वहति - bears
अंतः मुक्ताः - the pearls within (Bamboo bears pearls within by poetic convention)
शिशिरकर निश्वासः - the cool exhalation (out of the left nostril controlled by the moon, and hence cool)
गलितं - flowing
समृद्ध्या यत् - from the profusion of which
तासां बहिः अपि च - and on the outside also
मुक्ता मणि धरः - 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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प्रकृत्याऽऽरक्तायास्तव सुदति दंतच्छदरुचेः
प्रवक्ष्ये सादृश्यं जनयतु फलं विद्रुमलता ,
न बिंबं तद्बिंब प्रतिफलन रागादरुणितं
तुलामध्यारोढुं कथमिव विलज्जेत कलया . ६२ .
प्रकृत्या - naturally
आरक्तायाः - which is red
तव - your
सुदति - Oh one with beautiful teeth! (Sakti)
दंत छद रुचेः - to the beauty of the lips
प्रवक्ष्ये - I speak
सादृश्यं - of that which is similar
जनयतु फलं - let it bear fruit
विद्रुम लता - the coral creeper
न - not
बिंबं - the Bimba fruit (which is red is commonly used by poets for comparing with a woman's lips)
तत् बिंब - that image (the red lips)
प्रति फलन रागात् - out of desire to reflect
अरुणितं - is red
तुलां - the balance
अध्यारोढुं - to ascend
कथं इव - how will it (not be)
विलज्जेत - bashful
कलया - 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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स्मितज्योत्स्ना जालं तव वदन चंद्रस्य पिबतां
चकोराणामासीदति रसतया चंचु जडिमा ,
अतस्ते शीतांशोरमृत लहरीमाम्ल रुचयः
पिबंति स्वच्छंदं निशि निशि भृशं कांजिकधिया . ६३ .
स्मित - smile
ज्योत्स्ना जालं - mass of moon light
तव वदन चंद्रस्य - of the moon of your face
पिबतां -drinking
चकोराणां - for the Cakora birds (the Greek partridge by poetic convention feeds on moon beams)
आसीत् - became
अति रसतया - from excessive (sweet) taste
चंचु जडिमा - dull in the beak
अतः ते - therefore they
शीतांशोः - of the moon
अमृत लहरीं - the wave of nectar
आम्ल रुचयः - desiring sour taste
पिबंति - they drink
स्वच्छंदं - of their own free will
निशि निशि - every night
भृशं - excessively
कांजिक धिया - 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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अविश्रांतं पत्युर्गुणगण कथाम्रेडनजपा
जपापुष्पच्छाया तव जननि जिह्वा जयति सा ,
यदग्रासीनायाः स्फटिक दृषदच्छच्छविमयी
सरस्वत्या मूर्तिः परिणमति माणिक्य वपुषा . ६४ .
अविश्रांतं - unceasingly
पत्युः - of the husband (Siva)
गुण गण कथा - stories enumerating the virtues
आम्रेडन जपा - by repeated prayer
जपा पुष्प छाया - the colour of the hibiscus flower (red)
तव जननि - your Oh Mother! (Sakti)
जिह्वा - tongue
जयति सा - that (tongue) is victorious
यत् - of which
अग्र आसीनायाः - seated on the tip
स्फटिकदृषद् - crystal stone
अच्छ छविमयी - clearly brilliant
सरस्वत्याः - of Saraswati
मूर्तिः - form
परिणमति - is transformed
माणिक्य - ruby
वपुषा - 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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रणे जित्वा दैत्यानपहृत शिरस्त्रैः कवचिभिः
निवृत्तैश्चंडांश त्रिपुरहर निर्माल्य विमुखैः ,
विशाखेंद्रोपेंद्रैः शशिविशद कर्पूरशकला
विलीयंते मातस्तव वदन तांबूल कबलाः . ६५ .
रणे - in battle
जित्वा - having won
दैत्यान् - the Daityas (the demons)
अपहृत - who have removed
शिरस्त्रैः - with helmets
कवचिभिः - with armours
निवृत्तैः - who have returned
चंडांश - the share of Chanda (a demi god attendent of Siva)
त्रिपुरहर निर्माल्य - the remnants of offerings to the Destroyer of the three bodies (physical, causal and astral), (Siva)
विमुखैः - who are averse to
विशाख - Kartikeya (son of Siva and Sakti, and the commander of the gods in battle)
इंद्र - Indra (the lord of the gods)
उपेंद्रैः - by Vishnu (the elder brother of Indra)
शशि विशद - white as the moon
कर्पूर शकला - fragments of camphor
विलीयंते - they are dissolved (by chewing)
मातः - Oh Mother! (Sakti)
तव वदन - your mouth
तांबूल - the betel leaf and areca nut (chewed after a meal)
कबलाः - 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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विपंच्या गायंती विविधमपदानं पशुपते
स्त्वयारब्धे वक्तुं चलितशिरसा साधुवचने ,
तदीयैर्माधुर्यैरपलपित तंत्रीकलरवां
निजां वीणां वाणी निचुलयति चोलेन निभृतम् . ६६ .
विपंच्या - with the lute
गायंती - singing
विविध - varied
अपदानं - noble work
पशुपतेः - of Pasupati (Siva)
त्वया आरब्धे - when you began
वक्तुं - to speak
चलित शिरसा - with the nodding of the head (in appreciation)
साधु वचने - words of approbation
तदीयैः - by their
माधुर्यैः - sweetness (of the words)
अपलपित - detracted
तंत्री कल रवां - the low sweet tones of the strings (of the lute)
निजां वीणां - own lute
वाणी - Saraswati (the goddess of speech, learning, music etc)
निचुलयति - covers
चोलेन - by the wrapper
निभृतम् - 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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कराग्रेण स्पृष्टं तुहिनगिरिणा वत्सलतया
गिरिशेनोदस्तं मुहुरधरपानाकुलतया ,
करग्राह्यं शंभोर्मुखमुकुरवृंतं गिरिसुते
कथंकारं ब्रूमस्तव चुबुकमौपम्य रहितम् . ६७ .
कराग्रेण - by the tips of the hand
स्पृष्टं - touched
तुहिन गिरिणा - by the snowy mountain (Himavan, the father)
वत्सलतया - with paternal affection
गिरिशेन - by Girisa (Siva)
उदस्तं - raised
मुहुः - repeatedly
अधर पान आकुलतया - intent on kissing
कर ग्राह्यं - worthy of being held by the hand
शंभोः - of Sambhu (Siva)
मुख मुकुर वृंतं - the handle for the mirror of the face
गिरि सुते - Oh daughter of the mountain! (Sakti)
कथंकारं ब्रूमः - in what manner will we speak
तव - of your
चुबुकं - chin
औपम्य रहितम् - 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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भुजाश्लेषान्नित्यं पुरदमयितुः कंटकवती
तव ग्रीवा धत्ते मुखकमलनाल श्रियमियम् ,
स्वतः श्वेता कालागरु बहुल जंबालमलिना
मृणालीलालित्यं वहति यदधो हारलतिका .६८ .
भुज आश्लेषात् - from the embrace of the arms
नित्यं - always
पुरदमयितुः - of the subduer of the (three) bodies (Siva)
कंटकवती - with horripilation
तव ग्रीवा - your throat
धत्ते - bears
मुख कमल - the lotus of the face
नाल श्रियम् - the beauty of the stalk
इयं - this
स्वतः - innately
श्वेता - white
काल अगरु - black sandal
बहुल - copious
जंबाल मलिना - mud soiled
मृणाली - root of the lotus
लालित्यं - loveliness
वहति - bears
यत् अधः - below which
हार लतिका - 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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गले रेखास्तिस्रो गति गमक गीतैक निपुणे
विवाह व्यानद्ध प्रगुणगुण संख्या प्रतिभुवः ,
विराजंते नानाविध मधुर रागाकर भुवां
त्रयाणां ग्रामाणां स्थिति नियम सीमान इव ते . ६९ .
गले - in the neck
रेखाः तिस्रः - three lines
गति - musical modes
गमक - musical modulations
गीत - songs
एक निपुणे - Oh sole expert!
विवाह व्यानद्ध - tied well at the wedding
प्रगुण गुण संख्या - the number of the many stranded thread
प्रतिभुवः - a reminder
विराजंते - they shine
नाना विध - many varieties
मधुर राग - sweet musical modes
आकार - the forms of
भुवां - produced from
त्रयाणां - the three
ग्रामाणां - scales of music
स्थिति - fixity
नियम - restricting
सीमान - boundary
इव - like
ते - 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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मृणाली मृद्वीनां तव भुजलतानां चतसृणां
चतुर्भिः सौंदर्यं सरसिजभवः स्तौति वदनैः ,
नखेभ्यः संत्रस्यन् प्रथम मथनादंधकरिपोः
चतुर्णां शीर्षाणां सममभय हस्तार्पण धिया . ७० .
मृणाली - lotus stalk
मृद्वीनां - soft as
तव भुज लतानां - your creeper like hands
चतसृणां - four (hands)
चतुर्भिः - with the four (mouths)
सौंदर्यं - beauty
सरसिज भवः - the lotus born (Brahma)
स्तौति - praises
वदनैः - with (his) mouths (in the four remaining heads out of the original five)
नखेभ्यः - of the nails
संत्रस्यन् - being afraid
प्रथम मथनात् - from the destruction of the first (head)
अंधक रिपोः - of the enemy of (the demon) Andhaka, (Siva)
चतुर्णां - the four (heads)
शीर्षाणां - (remaining) heads
समं - simultaneous
अभय हस्त - the hand offering refuge from fear
अर्पण धिया - 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.
सौंदर्यलहरि ७१ - ८०
नखानामुद्योतैर्नवनलिन रागं विहसतां
कराणां ते कांतिं कथय कथयामः कथमुमे ,
कयाचिद्वा साम्यं भजतु कलया हंत कमलं
यदि क्रीडल्लक्ष्मी चरण तललाक्षारस चणम् . ७१ .
नखानां - of the nails
उद्योतैः - which shine with
नव नलिन रागं - the redness of the new lotus
विहसतां - which detract
कराणां ते your hands
कांतिं - beauty
कथय - you tell
कथयामः कथं - how will we speak
उमे - Oh Uma! (Sakti)
कयाचित् वा - somehow
साम्यं भजतु - let it obtain similarity
कलया - a little
हंत - alas
कमलं - the lotus
यदि - if
क्रीडल्लक्ष्मी - Lakshmi (the godess of wealth who resides in the lotus) who plays
चरण तल - the sole of the foot
लाक्षा रस चणम् - 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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समं देवि स्कंद द्विपवदन पीतं स्तनयुगं
तदेवं नः खेदं हरतु सततं प्रस्नुतमुखम् ,
यदालोक्याशंकाकुलित हृदयो हासजनकः
स्व कुंभौ हेरंबः परिमृशति हस्तेन झटिति . ७२ .
समं - simulataneously
देवि - Oh Devi! (Sakti)
स्कंद - Skanda (Kartikeya, the son of Siva and Sakti)
द्विपवदन - the elephant faced one ( Ganesa who is treated as a son by Siva and Sakti)
पीतं - drink
* missing text *
स्व कुंभौ - his own frontal globes (on the forehead of the elephant)
हेरंबः - Ganesa
परिमृशति - touches
हस्तेन - by the hand
झटिति - 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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अमू ते वक्षोजावमृतरस माणिक्य कुतुपौ
न संदेहस्पंदो नगपति पताके मनसि ,
पिबंतौ तौ यस्मादविदित वधूसंग रसिकौ
कुमारावद्यापि द्विरदवदन क्रौंचदलनौ . ७३ .
अमू ते - these your
वक्षोजौ - breasts
अमृत रस - the essence of ambrosia
माणिक्य कुतुपौ - two ruby containers
न संदेह स्पंदः - not a quiver of doubt
नग पति पताके - Oh banner of the Lord of mountains (Himavaan)! (Sakti)
मनसि नः - in our minds
पिबंतौ तौ - those two who drink
यस्मात् - from it
अविदित - are unknowing
वधू संग रसिकौ - the pleasure of union with spouse
कुमारौ - young boys
अद्य अपि - even today
द्विरद वदन - one with an elephant face (Ganesa)
क्रौंच दलनौ - 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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वहत्यंब स्तंबेरमदनुज कुंभप्रकृतिभिः
समारब्धां मुक्तामणिभिरमलां हारलतिकाम् ,
कुचाभोगो बिंबाधररुचिभिरंतः शबलितां
प्रतापव्यामिश्रां पुरदमयितुः कीर्तिमिव ते . ७४ .
वहति - bears
अंब - Oh Mother!
स्तंबेरम दनुज - the elephant demon (Gajasura, vanquished by Siva)
कुंभ प्रकृतिभिः - sourced from the frontal globes (on the face of Gajasura)
समारब्धां - commenced (made) with
मुक्तामणिभिः - with pearls (from elephants are whitish grey in colour by poetic convention)
अमलां - spotless
हार लतिकाम् - the necklace of pearls
कुच आभोगः - the expanse of the bossom
बिंब अधर रुचिभिः - by the colour of the Bimba (a red fruit) like lips
अंतः शबलितां - variegated internally
प्रताप - valour (the colour red by poetic convention)
व्यामिश्रां - mingled with
रदमयितुः - of the subduer of the (three) cities (of the demons) or bodies (of man), (Siva)
कीर्तिं इव - like the fame (the colour white by poetic convention)
ते - 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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तव स्तन्यं मन्ये धरणिधरकन्ये हृदयतः
पयः पारावारः परिवहति सारस्वतमिव ,
दयावत्या दत्तं द्रविडशिशुरास्वाद्य तव यत्
कवीनां प्रौढानामजनि कमनीयः कवयिता . ७५ .
तव स्तन्यं - your breast milk
मन्ये - I think
धरणिधर कन्ये - Oh daughter of the mountain (Himavaan)! (Sakti)
हृदयतः - from the heart
पयः पारावारः - the ocean of milk
परिवहति - flows
सारस्वतं इव - as the nature of Saraswati (the godess of learning)
दयावत्या - by one pocessed of compassion (for the hungry child)
दत्तं - was given
द्रविड शिशु - the Dravidian child
आस्वाद्य - having tasted
तव - your
यत् - which
कवीनां - among poets
प्रौढानां - among mighty
अजनि - became
कमनीयः - charming
कवयिता - 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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हरक्रोध ज्वालावलिभिरवलीढेन वपुषा
गभीरे ते नाभीसरसि कृतसंगो मनसिजः ,
समुत्तस्थौ तस्मादचल तनये धूमलतिका
जनस्तां जानीते तव जननि रोमावलिरिति . ७६ .
हर क्रोध - the fury of Hara (Siva)
ज्वालावलिभिः - by the series of flames
अवलीढेन - devoured by
वपुषा - with a body
गभीरे - in the deep
ते - your
नाभी सरसि - in the pool of the navel
कृत संगः - became immersed
मनसिजः - Cupid
समुत्तस्थौ - arose
तस्मात् - from it
अचल तनये - Oh daughter of the mountain (Himavaan)! (Sakti)
धूम लतिका - tendril of smoke
जनः - people
तां - it
जानीते - think
तव जननि - your Oh Mother!
रोम आवलिः इति - 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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यदेतत्कालिंदी तनुतरतरंगाकृति शिवे
कृशे मध्ये किंचिज्जननि तव यद्भाति सुधियाम् ,
विमर्दादन्योन्यं कुचकलशयोरंतरगतं
तनू भूतं व्योम प्रविशदिव नाभिं कुहरिणीम् . ७७ .
यत् एतत् - this which
कालिंदी - the river Kalindi (Yamuna, with dark blue water as per poetic convention)
तनुतर तरंग - very small wave
आकृति - shaped
शिवे - Oh Sivaa! (Sakti)
कृशे मध्ये - in your lean waist
किंचित् - the something (the line of hair above the navel)
जननि तव Oh Mother!, your
यत् भाति - which manifests
धियाम् - to wise men
विमर्दात् - from the friction
अन्योन्यं - mutual
कुच कलशयोः - of the pitcher like (shapely) breasts
अंतर गतं - which is inbetween (the line of hair)
तनू भूतं - has become slim
व्योम - the sky (dark blue in colour)
प्रविशत् इव - as if entering
नाभिं - the navel
कुहरिणीम् - 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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स्थिरो गंगावर्तः स्तन मुकुलरोमावलिलता
कलावालं कुंडं कुसुमशरतेजोहुतभुजः ,
रतेर्लीलागारं किमपि तव नाभिर्गिरिसुते
बिलद्वारं सिद्धेर्गिरिश नयनानां विजयते . ७८ .
स्थिरः - steady
गंगा आवर्तः - whirlpool of the river Ganga (Ganges)
स्तन मुकुल - the breasts for (flower) buds
रोम आवलि लता - the creeper like line of hair (above the navel)
कला आवालं - basin (for water) for the part (of the creeper)
कुंडं - hollow (for the sacrificial fire)
कुसुमशर तेजः - the lustre of one with the flower arrow (Cupid)
त भुजः - (one whose arms receive oblations), fire
रतेः - of Rati
लीलागारं - pleasure house
किं अपि - indescribable
तव नाभिः - your navel
गिरि सुते - Oh daughter of the mountain (Himavaan)!, (Sakti)
बिलद्वारं - the opening of the cave
सिद्धेः - of (sacrificial) fufilment
गिरिश - of Girisa (Siva)
नयनानां - to the eyes
विजयते - 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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निसर्ग क्षीणस्य स्तनतटभरेण क्लमजुषो
नमन्मूर्तेर्नारी तिलक शनकैस्त्रुट्यत इव ,
चिरं ते मध्यस्य त्रुटित तटिनी तीर तरुणा
समावस्था स्थेम्नो भवतु कुशलं शैलतनये . ७९ .
निसर्ग - naturally
क्षीणस्य - slim
स्तन तट - the bosom
भरेण - by the weight
क्लम जुषः - suffering fatigue
नमन् मूर्तेः - curved in shape
नारी तिलक - Oh best of women!(Sakti)
शनकैः - slowly
त्रुट्यत इव - as if breaking
चिरं - for a long time
ते मध्यस्य - your waist
त्रुटित तटिनी तीर - breached river bank
तरुणा - with the tree
सम अवस्था - similar to the state
स्थेम्नः - with the stability
भवतु कुशलं - let it be happy
शैल तनये - 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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कुचौ सद्यः स्विद्यत्तटघटित कूर्पासभिदुरौ
कषंतौ दोर्मूले कनककलशाभौ कलयता ,
तव त्रातुं भंगादलमिति वलग्नं तनुभुवा
त्रिधा नद्धं देवि त्रिवलि लवलोवल्लिभिरिव . ८० .
कुचौ - the breasts
सद्यः - immediately
स्विद्यत् - perspiring
तट घटित - in contact with the sloping sides
कूर्पास - the bodice
भिदुरौ - which split
कषंतौ - which rub
दोर्मूले - at the under arms
कनक कलश - golden pots
आभौ - which have the lustre
कलयता - who made
तव त्रातुं - to protect you
भंगात् - from breaking
अलं इति - it is enough
वलग्नं - the waist
तनुभुवा - by Cupid
त्रिधा - thrice
नद्धं - was tied
देवि - Oh Devi! (Oh effulgent one, Sakti)
त्रिवलि - the three folds of skin in the upper belly
लवली वल्लिभिः इव - 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.
सौंदर्यलहरि ८१ - ९०
गुरुत्वं विस्तारं क्षितिधरपतिः पार्वति निजात्
नितंबादाच्छिद्य त्वयि हरणरूपेण निदधे ,
अतस्ते विस्तीर्णो गुरुरयमशेषां वसुमतीं
नितंब प्राग्भारः स्थगयति लघुत्वं नयति च . ८१ .
गुरुत्वं - heaviness
विस्तारं - vastness
क्षिति धरपतिः - the lord of mountains (Himavaan, the father of Parvati)
पार्वति - Oh Parvati! (daughter of the mountain) (Sakti)
निजात् - from his own
नितंबात् - flanks (of the mountain)
आच्छिद्य - having cut
त्वयि - to you
हरण रूपेण - in the form of a (wedding) gift
निदधे - presented
अतः ते - therefore your
विस्तीर्णः - vast
गुरुः - heavy
अयं - this
अशेषां - the entire
वसुमतीं - the earth
नितंब - the hips and loins
प्राग्भारः - mass behind
स्थगयति - conceals
लघुत्वं नयति च - 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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करींद्राणां शुंडान् कनककदली कांडपटलीं
उभाभ्यामूरुभ्यामुभयमपि निर्जित्य भवति ,
सुवृत्ताभ्यां पत्युः प्रणति कठिनाभ्यां गिरिसुते
विधिज्ञे जानुभ्यां विबुध करिकुंभ द्वयमसि . ८२ .
करींद्रणां - of elephants
शुंडान् - trunks (of elephants)
कनक कदली - golden plantain tree
कांड पटलीं - the stalk portion
उभाभ्यां - both
ऊरुभ्यां - by the thighs
उभयं अपि - 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
निर्जित्य - having vanquished
भवति - Oh You! (Sakti)
सुवृत्ताभ्यां - well rounded
पत्युः प्रणति - from prostrations to the husband (Siva)
कठिनाभ्यां - which are hard
गिरि सुते - Oh daughter of the mountain ! (Sakti)
विधिज्ञे - Oh knower of Vedic injunction! (Sakti)
जानुभ्यां - by the two knees
विबुध करि - the elephant of Indra (named Airavata)
कुंभ - the frontal globe on the forehead of an elephant
द्वयं - both
असि - 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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पराजेतुं रुद्रं द्विगुणशरगर्भौ गिरिसुते
निषंगौ जंघे ते विषमविशिखो बाढमकृत ,
यदग्रे दृश्यंते दशशरफलाः पादयुगली
नखाग्रच्छद्मानः सुरमकुट शाणैक निशिताः . ८३ .
पराजेतुं - to defeat
रुद्रं - Rudra (Siva)
द्विगुण - double (the usual number of five arrows of Cupid)
शर गर्भौ - arrows within
गिरि सुते - Oh daughter of the mountain! (Sakti)
निषंगौ - the quiver
जंघे - the two shanks
ते - your
विषम विशिखः - Cupid
बाढं अकृत - assuredly made
यत् अग्रे - in front of which (shanks)
दृश्यंते - are seen
दश शर फलाः - the heads of ten arrows
पाद युगली - of the pair of feet
नख अग्र छद्मानः - in the guise of nail tips
सुर मकुट - the crowns of celestials
शाणैक - whetstone
निशिताः - 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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श्रुतीनां मूर्धानो दधति तव यौ शेखरतया
ममाप्येतौ मातः शिरसि दयया धेहि चरणौ ,
ययोः पाद्यं पाथः पशुपति जटाजूट तटिनी
ययोर्लाक्षा लक्ष्मीररुण हरिचूडामणि रुचिः . ८४ .
श्रुतीनां - of the Vedas (that which was heard by revelation)
मूर्धानः - the head (the Upanishads are the head of the Vedas as they ascertain the true meaning of the Vedas)
दधति - are borne
तव यौ - your (feet) which
शेखरतया - as a diadem
मम अपि - on my too
एतौ - these two
मातः - Oh Mother! (Sakti)
शिरसि - on the head
दयया धेहि - place with compassion
चरणौ - the two feet
ययोः पाद्यं - the water used for washing which (the feet)
पाथः - water
पशुपति - Pasupati (Siva who bows at Sakti's feet)
जटा जूट तटिनी - the river (Ganga) in the mass of the matted hair
ययोः - of which
लाक्षा लक्ष्मीः - the lustre of the lac (red) dye (used as a cosmetic on the feet)
अरुण - red
हरि चूडा मणि - the gem on the diadem of Hari (who bows at Devi's feet)
रुचिः - 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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नमो वाकं ब्रूमो नयनरमणीयाय पदयोः
तवास्मै द्वंद्वाय स्फुटरुचिरसालक्तकवते ,
असूयत्यत्यंतं यदभिहननाय स्पृहयते
पशूनामीशानः प्रमदवनकंकेलितरवे . ८५ .
नमो वाकं - uttering the word नमस् (obeissance)
ब्रूमः - we tell
नयन रमणीयाय - to that which is delightful to the eye
पदयोः - to the feet
तव - your
अस्मै द्वंद्वाय - this pair
स्फुट रुचि - brightly lustrous
रसालक्तकवते - which has liquid lac dye
असूयति अत्यंतं - envies greatly
यत् अभिहननाय - to be struck by which
स्पृहयते - desires
पशूनां ईशनः - the lord of the souls (Siva)
प्रमद वन - the pleasure garden
कंकेलि तरवे - 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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मृषा कृत्वा गोत्रस्खलनमथ वैलक्ष्य नमितं
ललाटे भर्तारं चरणकमले ताडयति ते ,
चिरादंतः शल्यं दहनकृतमुन्मूलितवता
तुलाकोटिक्काणैः किलिकिलितमीशानरिपुणा . ८६ .
मृषा कृत्वा - having falsely (teasingly) comitted
गोत्र स्खलनं - the blunder of calling by a wrong name
अथ - after
वैलक्ष्य नमितं - bowing in shame (to appease the wife)
ललाटे - on the forehead
भर्तारं - the husband (Siva)
चरण कमले - the two lotus feet
ताडयति ते - your (feet) hit
चिरात् - after a long time
अंतः शल्यं - the thorn (of hostility) within
दहन कृतं - was burnt
उन्मूलितवता - by one who has had (the thorn) plucked out
तुला कोटि क्काणैः - by the jingling of the anklet
किलिकिलितं - a sound of joy is made
ईशान रिपुणा - 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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हिमानी हंतव्यं हिमगिरि निवासैकचतुरौ
निशायां निद्राणं निशि चरमभागे च विशदौ ,
वरं लक्ष्मी पात्रं श्रियमतिसृजंतौ समयिनां
सरोजं त्वत्पादौ जननि जयतश्चित्रमिह किम् . ८७ .
हिमानी - mass of snow
हंतव्यं - which is destroyed
हिम गिरि - snowy mountain
निवासैकचतुरौ - which are beautiful even when residing
निशायां - at night
निद्राणं - which sleeps (closed)
निशि - at night
चरम भागे च - as well as in the last part of (the night) (at dawn)
विशदौ - which are manifest (open)
वरं - which wishes to be
लक्ष्मी पात्रं - the abode of Lakshmi (to be passively occupied by Lakshmi, the goddess of wealth)
श्रियं अति सृजंतौ - which bestows wealth
समयिनां - for the followers of the Samaya school (wherein Siva and Sakti are held to be equal)
सरोजं - the lotus
त्वत् पादौ - your two feet (which are compared to a lotus in normal poetic convention)
जननि - Oh Mother! (Sakti)
जयतः - they triumph (over)
चित्रं इह किम् - 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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पदं ते कीर्तीनां प्रपदमपदं देवि विपदां
कथं नीतं सद्भिः कठिन कमठी कर्पर तुलां ,
कथं वा बाहुभ्यामुपयमनकाले पुरभिदा
यदादाय न्यस्तं दृषदि दयमानेन मनसा . ८८ .
पदं - the abode
ते कीर्तीनां - your fame
प्रपदं - forefoot
अपदं - no resort
देवि - Oh Devi (effulgent one)! (Sakti)
विपदां - of calamity
कथं नीतं - how was it decided
सद्भिः - by the wise (poets)
कठिन - hard
कमठी कर्पर तुलां - to be equal to the tortoise skull (shell) (in accordance to poetic convention)
कथं वा - How was it possibly
बाहुभ्यां - by the two arms
उपयमन काले - at the time of marriage
पुर भिदा - by the destroyer of the three cities of the demons or the three bodies of man (Siva)
यत् आदाय - having taken which
न्यस्तं दृषदि - was placed on the mill stone (a ritual symbolic of being steadfast as a rock)
दयमानेन मनसा - 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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नखैर्नाकस्त्रीणां करकमल संकोच शशिभिः
तरूणां दिव्यानां हसत इव ते चंडि चरणौ ,
फलानि स्वःस्थेभ्यः किसलयकराग्रेण ददतां
दरिद्रेभ्यो भद्रां श्रियमनिशमह्नाय ददतौ . ८९ .
नखैः - with nails
नाक स्त्रीणां - of the celestial maidens
कर कमल संकोच - the closing of the lotus like hands
शशिभिः - with the moons (moon like)
तरूणां - of the trees
दिव्यानां - the celestial
हसत इव - as if, laugh(ing)
ते चंडि चरणौ - your feet Oh Candi! (the fierce one), (Sakti)
फलानि - fruits
स्वः स्थेभ्यः - to those who live in one's own abode (to the celestials)
किसलय - tender shoots
कर अग्रेण - by the tips of the hands
ददतां - which (the celestial trees) give
दरिद्रेभ्यः - to the poor
भद्रां - auspicious
श्रियं अनिशं - riches incessantly
अह्नाय ददतौ - 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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ददाने दीनेभ्यः श्रियमनिशमाशानुसदृशीं
अमंदं सौंदर्य प्रकरमकरंदं विकिरति ,
तवास्मिन्मंदार स्तबकसुभगे यातु चरणे
निमज्जन्मज्जीवः करणचरणः षट् चरणताम् . ९० .
ददाने - which give
दीनेभ्यः - to the poor
श्रियं - wealth
अनिशं - incessantly
आशा अनुसदृशीं - according to desire
अमंदं - great
सौंदर्य प्रकर - the bunch of flowers of beauty
मकरंदं - the honey (of flowers)
विकिरति - scatters
तव अस्मिन् - this, your
मंदार स्तबक - the bunch of flowers of the (celestial) coral tree
सुभगे - auspicious
यातु - may it proceed to
चरणे - into the foot
निमज्जन् - plunging
मत् जीवः - my life
करण चरणः - sense organs as feet
षट् चरणताम् - 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.
सौंदर्यलहरि ९१ - १००
पदन्यास क्रीडा परिचयमिवारब्धुमनसः
स्खलंतस्ते खेलं भवनकलहंसा न जहति ,
अतस्तेषां शिक्षां सुभगमणिमंजीररणित
च्छलादाचक्षाणं चरणकमलं चारुचरिते . ९१ .
पद न्यास - of placement of the steps
क्रीडा - the sport
परिचयं - the practice
इव - perhaps
आरब्धुमनसः - with a mind to commence
स्खलंतः ते - they trip
खेलं - play (of mimicking the graceful walk of Sakti)
भवन कलहंसाः - the resident swans
न जहाति - do not abandon
अतः तेषां - therefore, for their
शिक्षां - instruction
सुभग - auspicious
मणि मंजीर रणित - jingling of the gem (studded) anklet
छलात् - under the pretext of
आचक्षाणं - teach (how to walk)
चरण कमलं - lotus feet
चारु चरिते - 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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गतास्ते मंचत्वं द्रुहिणहरिरुद्रेश्वरभृतः
शिवः स्वच्छच्छाया घटित कपट प्रच्छदपटः ,
त्वदीयानां भासां प्रतिफलनरागारुणतया
शरीरी शृंगारो रस इव दृशां दोग्धि कुतुकम् . ९२ .
गताः - have become
ते मंचत्वं -your bed
द्रुहिण - Druhina (Brahma)
हरि - Hari (Vishnu)
रुद्र - Rudra
ईश्वर - Iswara (Maheswara)
भृतः - servitors (with authority to create, preserve and destroy)
शिवः - Siva (Sadaasiva tattva, the subtlest of the twenty five categories representing Siva and Sakti in the evolved state)
स्वच्छच्छाया - white lustre
घटित - made of
कपट - disguised as
प्रच्छद पटः - the coverlet
त्वदीयानां - of your
भासां - of the lustre
प्रति फलन राग - reflected colour
अरुणतया - by the red
शरीरी - embodied
शृंगारः रस इव - seems like, the (poetic) sentiment of love
दृशां - for (your) eyes
दोग्धि कुतुकम् - 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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अराला केशेषु प्रकृति सरला मंदहसिते
शिरीषाभा चित्ते दृषदुपलशोभा कुचतटे ,
भृशं तन्वी मध्ये पृथुरुरसिजारोहविषये
जगत्त्रातुं शंभोर्जयति करुणा काचिदरुणा . ९३ .
अराला - curliness
केशेषु - in the hair
प्रकृति - natural
सरला - straight forwardness
मंद हसिते - in the gentle smile
शिरीष आभा - (delicate) as the Sirisa (flower)
चित्ते - in the mind
दृषद उपल शोभा - the lustre of a gem in a (hard) rock
कुच तटे - in the slope of the bosom
भृशं - excessive
तन्वी मध्ये - slenderness in the waist
पृथु - wideness
उरसिज आरोह विषये - in the matter of the bosom and hip
जगत् त्रातुं - in order to protect the world
शंभोः - of Sambhu (Siva)
जयति - excels
करूणा - compassion
काचित् - indescribable
अरुणा - (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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कलंकः कस्तूरी रजनिकरबिंबं जलमयं
कलाभिः कर्पूरैर्मरकतकरंडं निबिडितम् ,
अतस्त्वद्भोगेन प्रतिदिनमिदं रिक्तकुहरं
विधिर्भूयो भूयो निबिडयति नूनं तव कृते . ९४ .
कलंकः - the stain (on the face of the moon)
कस्तूरी - is musk (or musk deer shaped stain on the face of the moon)
रजनिकर बिंबं - the orb of the moon
जलमयं - full of water
कलाभिः कर्पूरैः - with bits (ormoon rays) of camphor
मरकत करंडं - an emerald container
निबिडितम् - filled
अतः - therefore
त्वत् भोगेन - by your utilisation
प्रतिदिनं इदं - every day, this
रिक्त कुहरं - the empty hollow (of the container)
विधिः - Vidhi (Brahma)
भूयः भूयः - again and again
निबिडयति नूनं - indeed fills
तव कृते - 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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पुरारातेरंतः पुरमसि ततस्त्वच्चरणयोः
सपर्या मर्यादा तरलकरणानामसुलभा ,
तथा ह्येते नीताः शतमखमुखाः सिद्धिमतुलां
तव द्वारोपांतस्थितिभिरणिमाद्याभिरमराः . ९५ .
पुर अरातेः - of Pura arati (the enemy of the cities of demons or the bodies of man) (Siva)
अंतः पुरं असि - you are in the inner apartments (set aside for women)
ततः - therefore
त्वत् चरणयोः - of your two feet
सपर्या मर्यादा - the rules of propriety in worship
तरल करणानां - those with fickle senses
असुलभा - not easy
तथा हि एते - thus surely, these
नीताः - take away
शतमख मुखाः - those with Satamakha (Indra) as the chief
सिद्धिं अतुलां - the matchless superhuman powers
तव - your
द्वारोपांतः - in proximity to the door
स्थितिभिः - stationed
अणिमा आद्याभिः - Anima (capacity for atomic reduction) and others (the eight superhuman powers or Siddhis personified as godesses)
अमराः - 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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कलत्रं वैधात्रं कतिकति भजंते न कवयः
श्रियो देव्याः को वा न भवति पतिः कैरपि धनैः ,
महादेवं हित्वा तव सति सतीनामचरमे
कुचाभ्यामासंगः कुरवकतरोरप्यसुलभः . ९६ .
कलत्रं वैधात्रं - the wife of Vidhata (Brahma) (Saraswati, the goddess of learning)
कति कति - several
भजंते न - do not serve
कवयः - poets
श्रियो देव्याः - of the goddess of wealth (Lakshmi)
कः वा न भवति - who does not become
पतिः - the lord
कैः अपि धनैः - with wealth of some sort (or other)
महादेवं - Mahadeva (Siva)
हित्वा - except
तव सति - your Oh chaste one! (Sakti)
सतीनां अचरमे - Oh first among chaste women! (Sakti)
कुचाभ्यां आसंगः - contact with the bosom
कुरवक तरोः अपि - even for the Kuravaka (a species of the Amaranth) tree (which by poetic convention longs for the embrace of noble women prior to flowering)
असुलभः - 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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गिरामाहुर्देवीं द्रुहिणगृहिणीमागमविदो
हरेः पत्नीं पद्मां हरसहचरीमद्रितनयाम् ,
तुरीया कापि त्वं दुरधिगमनिःसीममहिमा
महामाया विश्वं भ्रमयसि परब्रह्ममहिषि . ९७ .
गिरां आहुः देवीं - they call as the goddess of speech (Saraswati)
द्रुहिण गृहिणीं - the wife of Druhina (Brahma)
आगम विदुः - the knowers of the Agamas (the sacred scriptures)
हरेः पत्नीं - the wife of Hari (Vishnu)
पद्मां - as Padma (one dwelling in the lotus) (Lakshmi)
हर सहचरीं - the wife of Hara (Siva)
अद्रि तनयाम् - as the daughter of the mountain (Parvati)
तुरीया का अपि - indescribable fourth one
त्वं - you
दुरधिगम - unattainable (by the senses)
निःसीम महिमा - boundlesly glorious one
महामाया - Mahamaya tattva (one of the twenty five categories representing Siva and Sakti in the evolved state)
विश्वं भ्रमयसि - you cause the universe to revolve
परब्रह्म महिषि - 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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कदा काले मातः कथय कलितालक्तकरसं
पिबेयं विद्यार्थी तव चरण निर्णेजनजलम् ,
प्रकृत्या मूकानामपि च कविताकारणतया
कदा धत्ते वाणीमुखकमलतांबूलरसताम् . ९८ .
कदा काले - at what time
मातः कथय - Oh Mother! (Sakti), tell
कलित अलक्तक रसं - bearing (mixed with) the (red) lac dye used as a cosmetic on the feet)
पिबेयं - I will drink
विद्यार्थी - seeker of knowledge
तव चरण - your feet
निर्णेजन जलम् - the water used for ablution
प्रकृत्या - naturally
मूकानां अपि च - even of the dumb
कविता - poetry
कारणतया - the cause
कदा धत्ते - when will it be bestowed
वाणी मुख कमल - the lotus face of Vani (Saraswati)
तांबूल रसताम् - 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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सरस्वत्या लक्ष्म्या विधिहरिसपत्नो विहरते
रतेः पातिव्रत्यं शिथिलयति रम्येण वपुषा ,
चिरं जीवन्नेव क्षपितपशुपाशव्यतिकरः
परानंदाभिख्यं रसयति रसं त्वद्भजनवान् . ९९ .
सरस्वत्या - with Saraswati
लक्ष्म्या - and Lakshmi
विधि हरि - Vidhi (Brahma) (and) Hari (Vishnu)
सपत्नः - rival
विहरते - sports
रतेः पातिव्रत्यं - the chastity of Rati (wife of Cupid)
शिथिलयति - he lessens
रम्येण वपुषा - with a beautiful body
चिरं जीवन् एव - living eternaly (as a Jivan Mukta, one liberated while alive)
क्षपित - casting off
पशु - the soul bound by spiritual ignorance
पाश - the bond of spiritual ignorance
व्यतिकरः - contact with
पर आनंद अभिख्यं - called supreme bliss
रसयति रसं - relishes the joy
त्वत् भजनवान् - 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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प्रदीपज्वालाभिर्दिवसकर नीराजनविधिः
सुधासूतेश्चंद्रोपलजललवैरर्घ्य रचना ,
स्वकीयैरंभोभिः सलिलनिधि सौहित्यकरणं
त्वदीयाभिर्वाग्भिस्तव जननि वाचां स्तुतिरियम् . १०० .
प्रदीप ज्वालाभिः - with the flame of a lamp
दिवसकर - for the sun
नीराजन विधिः - the performance of the oblation of lights
सुधासूतेः - for the moon
चंद्रोपल - moon stone
जललवैः - with drops of water (oozing from the moon stone)
अर्घ्य रचना - performance of oblation
स्वकीयैः - with his own
अंभोभिः - waters
सलिलनिधि - to the ocean
सौहित्यकरणं - giving satisfaction
त्वदीयाभिः - by your own
वाग्भिः - words
तव - your
जननि वाचां - Oh generator of words! (Sakti)
स्तुतिः इयम् - 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.
इति श्रीशंकराचार्य विरचिता सौंदर्यलहरी समाप्तम्
स्खलंतस्ते खेलं भवनकलहंसा न जहति ,
अतस्तेषां शिक्षां सुभगमणिमंजीररणित
च्छलादाचक्षाणं चरणकमलं चारुचरिते . ९१ .
पद न्यास - of placement of the steps
क्रीडा - the sport
परिचयं - the practice
इव - perhaps
आरब्धुमनसः - with a mind to commence
स्खलंतः ते - they trip
खेलं - play (of mimicking the graceful walk of Sakti)
भवन कलहंसाः - the resident swans
न जहाति - do not abandon
अतः तेषां - therefore, for their
शिक्षां - instruction
सुभग - auspicious
मणि मंजीर रणित - jingling of the gem (studded) anklet
छलात् - under the pretext of
आचक्षाणं - teach (how to walk)
चरण कमलं - lotus feet
चारु चरिते - 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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गतास्ते मंचत्वं द्रुहिणहरिरुद्रेश्वरभृतः
शिवः स्वच्छच्छाया घटित कपट प्रच्छदपटः ,
त्वदीयानां भासां प्रतिफलनरागारुणतया
शरीरी शृंगारो रस इव दृशां दोग्धि कुतुकम् . ९२ .
गताः - have become
ते मंचत्वं -your bed
द्रुहिण - Druhina (Brahma)
हरि - Hari (Vishnu)
रुद्र - Rudra
ईश्वर - Iswara (Maheswara)
भृतः - servitors (with authority to create, preserve and destroy)
शिवः - Siva (Sadaasiva tattva, the subtlest of the twenty five categories representing Siva and Sakti in the evolved state)
स्वच्छच्छाया - white lustre
घटित - made of
कपट - disguised as
प्रच्छद पटः - the coverlet
त्वदीयानां - of your
भासां - of the lustre
प्रति फलन राग - reflected colour
अरुणतया - by the red
शरीरी - embodied
शृंगारः रस इव - seems like, the (poetic) sentiment of love
दृशां - for (your) eyes
दोग्धि कुतुकम् - 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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अराला केशेषु प्रकृति सरला मंदहसिते
शिरीषाभा चित्ते दृषदुपलशोभा कुचतटे ,
भृशं तन्वी मध्ये पृथुरुरसिजारोहविषये
जगत्त्रातुं शंभोर्जयति करुणा काचिदरुणा . ९३ .
अराला - curliness
केशेषु - in the hair
प्रकृति - natural
सरला - straight forwardness
मंद हसिते - in the gentle smile
शिरीष आभा - (delicate) as the Sirisa (flower)
चित्ते - in the mind
दृषद उपल शोभा - the lustre of a gem in a (hard) rock
कुच तटे - in the slope of the bosom
भृशं - excessive
तन्वी मध्ये - slenderness in the waist
पृथु - wideness
उरसिज आरोह विषये - in the matter of the bosom and hip
जगत् त्रातुं - in order to protect the world
शंभोः - of Sambhu (Siva)
जयति - excels
करूणा - compassion
काचित् - indescribable
अरुणा - (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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कलंकः कस्तूरी रजनिकरबिंबं जलमयं
कलाभिः कर्पूरैर्मरकतकरंडं निबिडितम् ,
अतस्त्वद्भोगेन प्रतिदिनमिदं रिक्तकुहरं
विधिर्भूयो भूयो निबिडयति नूनं तव कृते . ९४ .
कलंकः - the stain (on the face of the moon)
कस्तूरी - is musk (or musk deer shaped stain on the face of the moon)
रजनिकर बिंबं - the orb of the moon
जलमयं - full of water
कलाभिः कर्पूरैः - with bits (ormoon rays) of camphor
मरकत करंडं - an emerald container
निबिडितम् - filled
अतः - therefore
त्वत् भोगेन - by your utilisation
प्रतिदिनं इदं - every day, this
रिक्त कुहरं - the empty hollow (of the container)
विधिः - Vidhi (Brahma)
भूयः भूयः - again and again
निबिडयति नूनं - indeed fills
तव कृते - 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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पुरारातेरंतः पुरमसि ततस्त्वच्चरणयोः
सपर्या मर्यादा तरलकरणानामसुलभा ,
तथा ह्येते नीताः शतमखमुखाः सिद्धिमतुलां
तव द्वारोपांतस्थितिभिरणिमाद्याभिरमराः . ९५ .
पुर अरातेः - of Pura arati (the enemy of the cities of demons or the bodies of man) (Siva)
अंतः पुरं असि - you are in the inner apartments (set aside for women)
ततः - therefore
त्वत् चरणयोः - of your two feet
सपर्या मर्यादा - the rules of propriety in worship
तरल करणानां - those with fickle senses
असुलभा - not easy
तथा हि एते - thus surely, these
नीताः - take away
शतमख मुखाः - those with Satamakha (Indra) as the chief
सिद्धिं अतुलां - the matchless superhuman powers
तव - your
द्वारोपांतः - in proximity to the door
स्थितिभिः - stationed
अणिमा आद्याभिः - Anima (capacity for atomic reduction) and others (the eight superhuman powers or Siddhis personified as godesses)
अमराः - 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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कलत्रं वैधात्रं कतिकति भजंते न कवयः
श्रियो देव्याः को वा न भवति पतिः कैरपि धनैः ,
महादेवं हित्वा तव सति सतीनामचरमे
कुचाभ्यामासंगः कुरवकतरोरप्यसुलभः . ९६ .
कलत्रं वैधात्रं - the wife of Vidhata (Brahma) (Saraswati, the goddess of learning)
कति कति - several
भजंते न - do not serve
कवयः - poets
श्रियो देव्याः - of the goddess of wealth (Lakshmi)
कः वा न भवति - who does not become
पतिः - the lord
कैः अपि धनैः - with wealth of some sort (or other)
महादेवं - Mahadeva (Siva)
हित्वा - except
तव सति - your Oh chaste one! (Sakti)
सतीनां अचरमे - Oh first among chaste women! (Sakti)
कुचाभ्यां आसंगः - contact with the bosom
कुरवक तरोः अपि - even for the Kuravaka (a species of the Amaranth) tree (which by poetic convention longs for the embrace of noble women prior to flowering)
असुलभः - 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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गिरामाहुर्देवीं द्रुहिणगृहिणीमागमविदो
हरेः पत्नीं पद्मां हरसहचरीमद्रितनयाम् ,
तुरीया कापि त्वं दुरधिगमनिःसीममहिमा
महामाया विश्वं भ्रमयसि परब्रह्ममहिषि . ९७ .
गिरां आहुः देवीं - they call as the goddess of speech (Saraswati)
द्रुहिण गृहिणीं - the wife of Druhina (Brahma)
आगम विदुः - the knowers of the Agamas (the sacred scriptures)
हरेः पत्नीं - the wife of Hari (Vishnu)
पद्मां - as Padma (one dwelling in the lotus) (Lakshmi)
हर सहचरीं - the wife of Hara (Siva)
अद्रि तनयाम् - as the daughter of the mountain (Parvati)
तुरीया का अपि - indescribable fourth one
त्वं - you
दुरधिगम - unattainable (by the senses)
निःसीम महिमा - boundlesly glorious one
महामाया - Mahamaya tattva (one of the twenty five categories representing Siva and Sakti in the evolved state)
विश्वं भ्रमयसि - you cause the universe to revolve
परब्रह्म महिषि - 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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कदा काले मातः कथय कलितालक्तकरसं
पिबेयं विद्यार्थी तव चरण निर्णेजनजलम् ,
प्रकृत्या मूकानामपि च कविताकारणतया
कदा धत्ते वाणीमुखकमलतांबूलरसताम् . ९८ .
कदा काले - at what time
मातः कथय - Oh Mother! (Sakti), tell
कलित अलक्तक रसं - bearing (mixed with) the (red) lac dye used as a cosmetic on the feet)
पिबेयं - I will drink
विद्यार्थी - seeker of knowledge
तव चरण - your feet
निर्णेजन जलम् - the water used for ablution
प्रकृत्या - naturally
मूकानां अपि च - even of the dumb
कविता - poetry
कारणतया - the cause
कदा धत्ते - when will it be bestowed
वाणी मुख कमल - the lotus face of Vani (Saraswati)
तांबूल रसताम् - 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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सरस्वत्या लक्ष्म्या विधिहरिसपत्नो विहरते
रतेः पातिव्रत्यं शिथिलयति रम्येण वपुषा ,
चिरं जीवन्नेव क्षपितपशुपाशव्यतिकरः
परानंदाभिख्यं रसयति रसं त्वद्भजनवान् . ९९ .
सरस्वत्या - with Saraswati
लक्ष्म्या - and Lakshmi
विधि हरि - Vidhi (Brahma) (and) Hari (Vishnu)
सपत्नः - rival
विहरते - sports
रतेः पातिव्रत्यं - the chastity of Rati (wife of Cupid)
शिथिलयति - he lessens
रम्येण वपुषा - with a beautiful body
चिरं जीवन् एव - living eternaly (as a Jivan Mukta, one liberated while alive)
क्षपित - casting off
पशु - the soul bound by spiritual ignorance
पाश - the bond of spiritual ignorance
व्यतिकरः - contact with
पर आनंद अभिख्यं - called supreme bliss
रसयति रसं - relishes the joy
त्वत् भजनवान् - 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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प्रदीपज्वालाभिर्दिवसकर नीराजनविधिः
सुधासूतेश्चंद्रोपलजललवैरर्घ्य रचना ,
स्वकीयैरंभोभिः सलिलनिधि सौहित्यकरणं
त्वदीयाभिर्वाग्भिस्तव जननि वाचां स्तुतिरियम् . १०० .
प्रदीप ज्वालाभिः - with the flame of a lamp
दिवसकर - for the sun
नीराजन विधिः - the performance of the oblation of lights
सुधासूतेः - for the moon
चंद्रोपल - moon stone
जललवैः - with drops of water (oozing from the moon stone)
अर्घ्य रचना - performance of oblation
स्वकीयैः - with his own
अंभोभिः - waters
सलिलनिधि - to the ocean
सौहित्यकरणं - giving satisfaction
त्वदीयाभिः - by your own
वाग्भिः - words
तव - your
जननि वाचां - Oh generator of words! (Sakti)
स्तुतिः इयम् - 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.
इति श्रीशंकराचार्य विरचिता सौंदर्यलहरी समाप्तम्
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