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).

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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.