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.