saundaryalaharI

सौंदर्यलहरी

saundaryalaharI

 

The Wave of Beauty

 

प्रथमः भागः – आनंदलहरी (१-४१)

prathamaH bhAgaH – AnandalaharI(shlokas 1-41)

 

First Part – The Wave of Bliss!

 

भूमौ स्खलितपादानां भूमिरेवावलम्बनं ।

त्वयि जातापराधानां त्वमेव शरणं शिवे ॥

bhUmau skhalitapAdAnAM bhUmirevAvalambanaM

tvayi jAtAparAdhAnAM tvameva sharaNaM shive

 

bhUmiH-Eva-avalambanaM

(Earth alone is the support)

bhUmau skhalita-pAdAnAM 

(for those whose feet slip on the ground)

tvam-Eva sharaNaM

(You alone are the refuge)

shivE

(O Goddess!)

tvayi jAta-aparAdhAnAM

(for those who commit mistakes in you)

 

To those who slip and fall on the ground,

the ground itself offers support!

Similarly, for those who commit mistakes in your worship,

you alone are the refuge, O Goddess!   

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं

न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।

अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि

प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥१॥

shivaH shaktyA yukto yadi bhavati shaktaH prabhavituM

na chedevaM devo na khalu kushalaH spanditumapi 

atastvAmArAdhyAM hariharavirinchAdibhirapi

praNantuM stotuM vA kathamakRtapuNyaH prabhavati  1

 

shivaH prabhavituM shaktaH bhavati

(Lord Shiva becomes capable of action)

yadi shaktyA yuktaH 

(if he is united with Shakti-Energy(

na khalu spanditum-api  kushalaH 

(Isn’t it so that he is incapable of even a response)

na devaH evaM chEt

(if the Lord is not so)

ataH katham akRta-puNyaH prabhavati

(Therefore how can someone who hasn’t done any Virtue be capable)

praNantuM

(of worshipping)

stotuM vA

(or praising)

tvAm-ArAdhyAM 

(You, who is worship-worthy)

hari-hara-virinchi-AdibhiH-api

(by even the likes of Vishnu, Shiva, Brahma and others!)

 

Someone as powerful as lord shiva himself, is only capable of action, when he is united with shakti. 

If he is not united with shakti, he is not even capable of even reacting to situations; 

or in other words, he becomes inert! If such is your importance when it comes to performing action, 

then how O Great Goddess, can someone perform your worship or praise, 

without having done any good deed! In other words, one must be really fortunate 

and must have accumulated a lot of virtue, to even attempt praising or worshipping you!

 

तनीयांसं पांसुं तव चरणपङ्केरुहभवं

विरिञ्चिस्सञ्चिन्वन् विरचयति लोकानविकलम् ।

वहत्येनं शौरिः कथमपि सहस्रेण शिरसां

हरस्संक्षुद्यैनं भजति भसितोद्धूळनविधिम् ॥२॥

tanIyAMsaM pAmsuM tava charaNapankeruhabhavaM

virinchissanchinvan virachayati lokAnavikalam 

vahatyenaM shauriH kathamapi sahasreNa shirasAM

harassaMkShudyainaM bhajati bhasitoddhULanavidhim  2

 

virinchiH virachayati 

lokAnavikalam

sanchinvan

tanIyAMsaM pAmsuM

tava charaNapankeruhabhavaM

shauriH kathamapi Enam vahati

sahasreNa shirasAM

haraH saMkShudya-EnaM bhajati 

bhasitoddhULanavidhim

 

O Goddess! Lord brahmA collects the dust below your feet, and from it, 

creates all these worlds to perfection! Lord viShNu with thousands of heads maintains these worlds 

with great effort, and Lord shiva, with utmost reverence powders these worlds 

back into sacred ash and smears it all over his body.

 

अविद्यानामन्तस्तिमिरमिहिरद्वीपनगरी

जडानां चैतन्यस्तबकमकरन्दस्रुतिझरी ।

दरिद्राणां चिन्तामणिगुणनिका जन्मजलधौ

निमग्नानां दंष्ट्रा मुररिपुवराहस्य भवति ॥३॥

avidyAnAmantastimiramihiradvIpanagarI

jaDAnAM chaitanyastabakamakarandasrutijharI 

daridrANAM chintAmaNiguNanikA janmajaladhau

nimagnAnAM daMShTrA muraripuvarAhasya bhavati  3

 

bhavati

antastimiramihiradvIpanagarI

avidyAnAm

chaitanyastabakamakarandasrutijharI

jaDAnAM 

chintAmaNiguNanikA

daridrANAM 

muraripuvarAhasya daMShTrA

janmajaladhau nimagnAnAM 

 

O Goddess! These particles are like an island from which arises the Sun, 

who dispels the darkness of ignorance. They are like a delicious torrent of honey 

which causes brightness and invigorates the dull ones! They are like a garland of precious jewels 

for those who are struck with poverty, and for those who are drowned in the sorrows of life and death, 

they are like the tusks of Lord varAha, who saved Mother Earth from drowning in the oceans!

 

त्वदन्यः पाणिभ्याम् अभयवरदो दैवतगणः

त्वमेका नैवासि प्रकटितवराभीत्यभिनया ।

भयात् त्रातुं दातुं फलमपि च वाञ्छासमधिकं

शरण्ये लोकानां तव हि चरणावेव निपुणौ ॥४॥

tvadanyaH pANibhyAm abhayavarado daivatagaNaH

tvamekA naivAsi prakaTitavarAbhItyabhinayA 

bhayAt trAtuM dAtuM phalamapi cha vAnChAsamadhikaM

sharaNye lokAnAM tava hi charaNAveva nipuNau  4

 

tvadanyaH daivatagaNaH

pANibhyAm abhayavaradaH

tvamekA naivAsi 

prakaTita -vara-abhIti-abhinayA 

sharaNye tava charaNAu hi Eva nipuNau

vAnChA-samadhikaM phalam-api cha dAtuM

bhayAt trAtuM

lokAnAM

 

O Goddess, who is the refuge to the people of all worlds, Gods and Goddesses other than you 

display abhaya:fear dispelling and varada:boon providing mudras with both their hands. 

You alone never display these varada and abhaya mudras since your feet themselves 

are adept at removing the fears and fulfilling the desires of the beings of all the worlds!

 

हरिस्त्वामाराध्य प्रणतजनसौभाग्यजननीं

पुरा नारी भूत्वा पुररिपुमपि क्षोभमनयत् ।

स्मरोऽपि त्वां नत्वा रतिनयनलेह्येन वपुषा

मुनीनामप्यन्तः प्रभवति हि मोहाय महताम् ॥५॥

haristvAmArAdhya praNatajanasaubhAgyajananIM

purA nArI bhUtvA puraripumapi kShobhamanayat 

smaroapi tvAM natvA ratinayanalehyena vapuShA

munInAmapyantaH prabhavati hi mohAya mahatAm  5

 

hariH kShobhamanayat

tvAm-ArAdhya 

praNatajanasaubhAgyajananIM

purA nArI bhUtvA 

pura-ripum-api 

smaraH api prabhavati

tvAM natvA 

rati-nayana-lehyena vapuShA

munInAm-api-antaH 

mohAya mahatAm hi

 

Worshipping you, who bestows prosperity upon all your devotees, hari(viShNu) 

was able to become a charming female and stir waves of passion in the minds of no less a deity 

than hara, the Destroyer of the Three Cities! And smara(manmatha, the lord of love), 

through your worship, obtained a form— which is truly a feast for the eyes of his consort ratI devI, 

with which he has become capable of causing deep infatuation even in the minds of sages!

 

धनुः पौष्पं मौर्वी मधुकरमयी पञ्च विशिखाः

वसन्तः सामन्तो मलयमरुदायोधनरथः ।

तथाप्येकः सर्वं हिमगिरिसुते कामपि कृपाम्

अपाङ्गात्ते लब्ध्वा जगदिदमनङ्गो विजयते ॥६॥

dhanuH pauShpaM maurvI madhukaramayI pancha vishikhAH

vasantaH sAmanto malayamarudAyodhanarathaH 

tathApyekaH sarvaM himagirisute kAmapi kRpAm

apAmgAtte labdhvA jagadidamanamgo vijayate  6

 

dhanuH pauShpaM 

maurvI madhukaramayI

pancha vishikhAH

vasantaH sAmantaH 

malayamarudAyodhanarathaH 

tathA-api-ekaH anangaH vijayatE

jagat-idaM sarvaM 

himagirisute

kAmapi kRpAm labdhvA

apAmgAtte

 

His bow is made only of flowers; its bow-string is a line of honey-bees; he has only five arrows, 

and these are made of flowers too! His minister is the(periodical and non-dependable) spring season; 

his battle-chariot is the(shifting and formless) breeze; and above all, he is ananga, 

the bodiless one. Yet, O Daughter of the Mountain! blessed by your gracious side-glance, 

he, by himself alone, is victorious over the entire world!

 

क्वणत्काञ्चीदामा करिकलभकुम्भस्तननता

परिक्षीणा मध्ये परिणतशरच्चन्द्रवदना ।

धनुर्बाणान् पाशं सृणिमपि दधाना करतलैः

पुरस्तादास्तां नः पुरमथितुराहोपुरुषिका ॥७॥

kvaNatkAnchIdAmA karikalabhakumbhastananatA

parikShINA madhye pariNatasharachchandravadanA 

dhanurbANAn pAshaM sRNimapi dadhAnA karatalaiH

purastAdAstAM naH puramathiturAhopuruShikA  7

 

naH purastAd-AstAM

pura-mathituH-Aho-puruShikA

kvaNat-kAnchI-dAmA

kari-kalabha-kumbha-stana-natA

madhye parikShINA 

pariNata-sharat-chandra-vadanA

karatalaiH dadhAnA

dhanur-bANAn pAshaM sRNimapi 

 

May the mother Goddess, who has a jingling waistband, whose breasts are curved 

like the temples of a young elephant cub, whose waist is slender, whose face is as bright 

as the fully formed moon of sharad Rtu, who holds a bow, arrows, a noose and a goad in her four hands, 

and who is the great consort of lord shiva, who vanquished tripurAsura, be present in front of us!

 

सुधासिन्धोर्मध्ये सुरविटपिवाटीपरिवृते

मणिद्वीपे नीपोपवनवति चिन्तामणिगृहे ।

शिवाकारे मञ्चे परमशिवपर्यङ्कनिलयां

भजन्ति त्वां धन्याः कतिचन चिदानन्दलहरीम् ॥८॥

sudhAsindhormadhye suraviTapivATIparivRte

maNidvIpe nIpopavanavati chintAmaNigRhe 

shivAkAre manche paramashivaparyamkanilayAM

bhajanti tvAM dhanyAH katichana chidAnandalaharIm  8

 

katichana dhanyAH bhajanti

tvAM

chidAnandalaharIm

paramashivaparyamkanilayAM

shivAkAre manche

nIpopavanavati chintAmaNigRhe

maNidvIpe

suraviTapivATIparivRte

sudhAsindhormadhye

 

O Goddess! Situated in the middle of the milky ocean, surrounded by a garden of celestial trees, 

within an island of jewels, containing an orchard of kadamba trees; 

Within a house made of chintAmaNi jewels, resting upon the seat which is lord paramashiva himself 

– this is how the truly fortunate worship you, who is the very embodiment of the waves 

of ultimate conscious bliss, called as chidAnanda.

 

महीं मूलाधारे कमपि मणिपूरे हुतवहं

स्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि ।

मनोऽपि भ्रूमध्ये सकलमपि भित्वा कुलपथं

सहस्रारे पद्मे सह रहसि पत्या विहरसे ॥९॥

mahIM mUlAdhAre kamapi maNipUre hutavahaM

sthitaM svAdhiShThAne hRdi marutamAkAshamupari 

manoapi bhrUmadhye sakalamapi bhitvA kulapathaM

sahasrAre padme saha rahasi patyA viharase  9

 

bhitvA

mahIM mUlAdhAre

kamapi maNipUre

sakalam-api kulapathaM

hutavahaM sthitaM svAdhiShThAne

hRdi marutam

AkAsham-upari

mano-api bhrU-madhye 

viharase

sahasrAre padme 

patyA saha rahasi 

 

Having penetrated the pRthvI(Earth) element situated in the mUlAdhAra, 

The jala(Water)  element in the maNipUraka, the agni(Fire) element in the svAdhiShThAna, 

the vAyu(Air) element in the anAhata, the AkAsha(Space) element above it, in the vishuddhi, 

and manas(Mind) in the AjnA between the eye-brows, you, ascending through the suShumnA 

or the kula path, are engaged in loving sport with your consort 

in the solitude of sahasrAra, the thousand-Petalled Lotus!

 

सुधाधारासारैः चरणयुगळान्तर्विगळितैः

प्रपञ्चं सिञ्चन्ती पुनरपि रसाम्नायमहसः ।

अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयं

स्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि ॥१०॥

sudhAdhArAsAraiH charaNayugaLAntarvigaLitaiH

prapanchaM sinchantI punarapi rasAmnAyamahasaH 

avApya svAm bhUmiM bhujaganibhamadhyuShTavalayaM

svamAtmAnaM kRtvA svapiShi kulakuNDe kuhariNi  10

 

sinchantI

prapanchaM

sudhAdhArAsAraiH

charaNayugaLAntarvigaLitaiH

punaH api avApya

rasa-AmnAya-mahasaH

svAm bhUmiM

bhujaganibham

adhyuShTavalayaM

svapiShi

svamAtmAnaM kRtvA 

kulakuNDe 

kuhariNi

 

Drenching the whole creation, with the nectar flowing down from both your feet, 

you descend from the exuberance of the Nectarine Radiance of the Moon. 

You flow down into your own abode in the mUlAdhAra at the lower end of the suShumnA, 

assuming your coiled serpentine form, and lie dormant there.

 

चतुर्भिः श्रीकण्ठैः शिवयुवतिभिः पञ्चभिरपि

प्रभिन्नाभिः शम्भोर्नवभिरपि मूलप्रकृतिभिः ।

चतुश्चत्वारिंशद्वसुदळकळाश्रत्रिवलय

त्रिरेखाभिः सार्धं तव शरणकोणाः परिणताः ॥११॥

chaturbhiH shrIkaNThaiH shivayuvatibhiH panchabhirapi

prabhinnAbhiH shambhOrnavabhirapi mUlaprakRtibhiH 

chatushchatvAriMshadvasudalakalAshratrivalaya

trirEkhAbhiH sArdhaM tava sharaNakONAH pariNatAH  11

 

sArdham pariNatAH

(With each of the other Half, they are full-fledged)

tava sharaNa-konAH

(your abodes of refuge)

chaturbhiH shrI-kaNThaiH

(with four Shiva Tattvas)

shiva-yuvatibhiH panchabhiH-api

(and with five Shakti Tattvas)

shambhoH prabhinnAbhiH

(which are separated from Shiva)

navabhiH-api mUla-prakRtibhiH

(as 9 primordial natures of creation)

chatushchatvAriMshad

(as a total of 44 points)

vasu-daLa-kaLAshra

(as enclosures of 8, and 16 petals)

trivalaya

(as three circles)

tri-rekhAbhiH

(and as three lines)

 

The four shrI-kanThas(shiva-chakras) and the five shiva-yuvatis(shakti-chakras) are 

the nine mUla-prakRtis(basic manifestations), punctuated by the bindu 

or the origin-point, in the centre. Then there are two lotuses, one of eight petals 

and another of sixteen, and then the three surrounding circles and then, three lines. 

This forms your mansion with forty-four sharaNa-koNas(Places of Refuge). 

 

त्वदीयं सौन्दर्यं तुहिनगिरिकन्ये तुलयितुं

कवीन्द्राः कल्पन्ते कथमपि विरिञ्चिप्रभृतयः ।

यदालोकौत्सुक्यात् अमरललना यान्ति मनसा

तपोभिर्दुष्प्रापाम् अपि गिरिशसायुज्यपदवीम् ॥१२॥

tvadIyaM saundaryaM tuhinagirikanyE tulayituM

kavIndrAH kalpantE kathamapi virinchiprabhRtayaH 

yadAlOkautsukyAt amaralalanA yAnti manasA

tapObhirduShprApAm api girishasAyujyapadavIm  12

 

tulayitum kalpantE

(They attempt to describe and praise)

kavlndrAH

(those great wise ones)

virinchi-prabhRtayaH

(like Brahma, Vishnu, Rudra and others)

katham-api

(somehow in vain)

tuhina-giri-kanye

(O Daughter of the Snowy Mountain)

tvadlyam-saundaryam

(this beauty of yours!)

manasA yAnti

(They attain through their hearts : ‘manas’)

amara-lalanAH

(the celestial maidens in your service)

girisha-sAyujya-padavIm

(the state of being one with Lord Shiva himself)

tapobhir-duShprApAmapi

(which is hard to attain even through penances)

vat—AlokautsukyAt

(out of their desires to catch a glimpse)

 

O Daughter of the Snow-Capped-Mountain! The greatest of poets like brahmA — try in many ways 

to portray your beauty, and fail to find any other object to describe it through comparison. 

The kind of beauty through which even the celestial damsels, out of their eagerness to experience it, 

attain to the State of Oneness with shiva, which is difficult to gain, even by severe austerities!

 

नरं वर्षीयांसं नयनविरसं नर्मसु जडं

तवापाङ्गालोके पतितमनुधावन्ति शतशः ।

गळद्वेणीबन्धाः कुचकलशविस्रस्तसिचया

हठात् त्रुट्यत्काञ्च्यो विगळितदुकूला युवतयः ॥१३॥

naraM varShIyAMsaM nayanavirasaM narmasu jaDaM

tavApAngAlOkE patitamanudhAvanti shatashaH 

galadvENIbandhAH kuchakalashavisrastasichayA

haThAt truTyatkAnchyO vigalitadukUlA yuvatayaH  13

 

shatashaH anudhAvanti

(They follow in hundreds : ‘hordes’)

naram

(that man : ‘human being’)

varShIyAmsam

(who has grown old)

navana-virasam

(who is unappealing to look at)

narmasu jaDam

(who is a dunce at the subtle ways : ‘dull’)

tavApAngAloke patitam

(but who has fallen into your graceful glance)

yuvatayaH

(youthful maidens : ‘best attainments, strenghts’ )

galad-vENI-bandhAH

(with their slipping hair knots : ‘karma shuddhiH’)

kucha-kalasha visrasta-sichayAH

(with their drapes slipping from their bosoms : ‘moha shuddhiH’)

(with their waistbands snapping at once : ‘kAma shuddhiH’)

vigalita -dukUlAH

(with their bondages loosened ;.’effoftless attainment’)

 

If your gracious side-glance falls on even a very decrepit old man who is ugly to look at, 

and whose erotic sensibilities are inert, he will be followed in all haste, 

by hundreds of love-lorn young women, with their locks scattered, 

with their upper garments disturbed from their vessels like breasts, 

their waist-bands undone in the sudden excitement, and their drapes slipping away!

 

क्षितौ षट्पञ्चाशद् द्विसमधिकपञ्चाशदुदके

हुताशे द्वाषष्टिश्चतुरधिकपञ्चाशदनिले ।

दिवि द्विष्षट्त्रिंशन्मनसि च चतुष्षष्टिरिति ये

मयूखास्तेषामप्युपरि तव पादाम्बुजयुगम् ॥१४॥

kShitau ShaTpanchAshad dvisamadhikapanchAshadudakE

hutAshE dvAShaShTishchaturadhikapanchAshadanilE 

divi dviShShaTtriMshanmanasi cha chatuShShaShTiriti yE

mayUkhAstEShAmapyupari tava pAdAmbujayugam  14

 

teShAmapi-upari tava pAdAmbujayugam

(Above all of them, is your pair of Lotus Feet as the source)

iti ye mayUkhAH

(thus, of all the rays of light in the body)

kShitau ShaT-panchAshat

(56 at the Earth Element : ‘mUlAdhAra’)

dvisam-adhika-panchtAshat-udake

(52 at the Water Element : ‘svAdhiShThAna’)

hutAshe dvA-ShaShTiH

(62 at the Fire Element : ‘maNipUraka’)

chatur-adhika-panchAshat-anile

(54 at the Wind Element : ‘anAhata’)

divi dvi-ShShaT- trimshat

(2×36 at the Space Element : ‘vishuddhi’)

manasi cha chatuShShaShTiH

(64 at the Mind : ‘AjnA’)

 

With fifty-six components in the mUlAdhAra which corresponds to kShiti(Earth Element), 

fifty-two components in svAdhiShThAna, which corresponds to udaka(Water Element), 

sixty-two components in the maNipUraka which corresponds to hutAsha(Fire Element), 

fifty-four in anAhata which corresponds to anila(Air Element), seventy-two in vishuddhi 

which corresponds to divi(Space), and sixty-four in AjnA which corresponds to manas(Mind); 

above these components of beams of light, rest both your feet, acting as a source of all of them!

 

शरज्ज्योत्स्नाशुद्धां शशियुतजटाजूटमकुटां

वरत्रासत्राणस्फटिकघटिकापुस्तककराम् ।

सकृन्न त्वा नत्वा कथमिव सतां सन्निदधते

मधुक्षीरद्राक्षामधुरिमधुरीणाः फणितयः ॥१५॥

sharajjyOtsnAshuddhAM shashiyutajaTAjUTamakuTAM

varatrAsatrANasphaTikaghaTikApustakakarAm 

sakRnna tvA natvA kathamiva satAM sannidadhatE

madhukShIradrAkShAmadhurimadhurINAH phaNitayaH  15

 

kathamiva na satAM sannidadhate

(How could it not be attained by the pious ones!?)

sakRt tvA natvA

(by worshipping you just once)

sharat-JyOtsnA-shuddhAM

(who is as pure as the autmunal moonbght)

shashi-yuta-jaTAjUTa-makuTAM

(who has the moon adorned her crown of hair)

karAm

(who has in her hands)

vara

(the mudra of providing boons)

trAsa-trANa

(the mudra of dispelling fear)

sphaTika-ghaTikA

(the mAlA of white crystals)

pustaka

(the book of knowledge)

phaNitayaH

(torrents of word-play)

madhurima-dhurINAH

(which hold the sweetness)

madhu-kShIra-drAkShA

(of Honey, Milk, and Grapes!)

 

How could torrents of sweet words flow out of the pious ones! 

Words which are sweeter even than honey, milk and grape-juice, without worshipping you, 

who shines with the purity of the autumnal moon, 

who has the crescent moon as a jewel on the crown of matted locks of hair, 

who holds the vara-mudra(that grants boons) and trAsatrANa-mudra(that removes fears) in two of your hands, 

and a sphaTika-mAlA(a rosary of crystal beads) and a pustaka(a book)in the other two.

 

कवीन्द्राणां चेतःकमलवनबालातपरुचिं

भजन्ते ये सन्तः कतिचिदरुणामेव भवतीम् ।

विरिञ्चिप्रेयस्यास्तरुणतरशृङ्गारलहरी

गभीराभिर्वाग्भिर्विदधति सतां रञ्जनममी ॥१६॥

kavIndrANAM chEtaHkamalavanabAlAtaparuchiM

bhajantE yE santaH katichidaruNAmEva bhavatIm 

virinchiprEyasyAstaruNatarashRngAralaharI

gabhIrAbhirvAgbhirvidadhati satAM ranjanamamI  16

 

ye santaH bhavatlm bhajante

(Those pious one who worship you)

bAla-Atapa-ruchim

(who is like the new-born Sun)

kavlndrANAm-chetaH-kamala-vana

(to the lotus garden of the minds of great poets)

katichit-aruNAm-eva

(who is the verily the light of dawn)

amI satAm ranjanam vidadhati

(they provide great bliss to the righteous ones)

gabhlrAbhiH-vAgbhiH

(through their profound words of speech)

taruNatara-shRngAra-laharl

(arising from the young waves of extreme beauty)

virinchi-preyasyAH

(ofthe beloved of Lord Brahma Himself!)

 

Those sages who worship you, as the very embodiment of reddish glow, 

shining with the resplendence of the early morning sun, that makes the lotus-like minds 

of the greatest poets blossom, are filled with pleasure.

The pleasure born out of the most profound words of wisdom, arising from the young waves 

of extreme beauty of the beloved of virinchi(lord brahmA)! 

 

सवित्रीभिर्वाचां शशिमणिशिलाभङ्गरुचिभिः

वशिन्याद्याभिस्त्वां सह जननि संचिन्तयति यः ।

स कर्ता काव्यानां भवति महतां भङ्गिरुचिभिः

वचोभिर्वाग्देवीवदनकमलामोदमधुरैः ॥१७॥

savitrIbhirvAchAM shashimaNishilAbhangaruchibhiH

vashinyAdyAbhistvAM saha janani saMchintayati yaH 

sa kartA kAvyAnAM bhavati mahatAM bhangiruchibhiH

vachObhirvAgdEvIvadanakamalAmOdamadhuraiH  17

 

yaH tvAm sanchintayati

(The one who meditates upon you)

janani

(O Mother)

vAchAm savitrIbhH saha

(along with other mothers of speech)

vashinyAdyAbhiH

(like vashinI & others)

shashimaNi-shilA-bhanga-ruchibhiH

(who shine like the partial phases of the Moon)

sa kartA bhavati

(such a person becomes the creator)

kAvyAnAm

(of poetic works)

mahatAm bhangiruchibhiH

(like the works of the greats)

vachObhiH

(containing words)

vAgdEvI-vadana-kamala-AmOda-madhuraiH

(with such sweetness that brings joy to the lotus-face of Goddess Saraswati Herself!)

 

O Mother! The one who meditates upon you in association with vashinI 

and allied Deities — who are all the sources of speech, and whose radiance 

resembles the lustre of freshly cut chandrakAnta jewel – such a person becomes capable 

of authoring poetic works as delightful as those of the great sages, with words 

as sweet as the ones flowing out of the lotus-face of vAgdevI, Goddess sarasvatI herself!

 

तनुच्छायाभिस्ते तरुणतरणिश्रीसरणिभिः

दिवं सर्वामुर्वीम् अरुणिमनिमग्नां स्मरति यः ।

भवन्त्यस्य त्रस्यद्वनहरिणशालीननयनाः

सहोर्वश्या वश्याः कति कति न गीर्वाणगणिकाः ॥१८॥

tanuchChAyAbhistE taruNataraNishrIsaraNibhiH

divaM sarvAmurvIm aruNimanimagnAM smarati yaH 

bhavantyasya trasyadvanahariNashAlInanayanAH

sahOrvashyA vashyAH kati kati na gIrvANagaNikAH  18

 

yaH aruNimanimagnAM smarati  

(The one who contemplates as immersed in Reddish Glow)

divam

(the sky)

sarvAm-urvIm

(all of earth)

shrl-saraNibhiH

(by the auspicious rays)

taruNa-taraNi

(of the youthful Sun)

tE tanuchChAyAbhiH

(of the colour of your body)

asya vashyAH bhavanti

(into his control, come)

kati kati na

(multitudes of)

gIrvANa-gaNikAH

(celestial maidens)

sahOrashyAH

(like UrvashI & others)

trasyad-vana-hariNa-shAlIna-nayanAH

(with their eyes bashful & timid like forest deer)

 

The one who visualizes the entire sky and earth, filled with a reddish glow, 

emanating from the radiant light pouring out of your auspicious form, 

such a person has countless highly skilled celestial damsels like UrvashI, 

with their bashful eyes like forest deer, in his command!

 

मुखं बिन्दुं कृत्वा कुचयुगमधस्तस्य तदधो

हरार्धं ध्यायेद्यो हरमहिषि ते मन्मथकळाम् ।

स सद्यः संक्षोभं नयति वनिता इत्यतिलघु

त्रिलोकीमप्याशु भ्रमयति रवीन्दुस्तनयुगाम् ॥१९॥

mukhaM binduM kRtvA kuchayugamadhastasya tadadhO

harArdhaM dhyAyEdyO haramahiShi tE manmathakalAm 

sa sadyaH saMkShObhaM nayati vanitA ityatilaghu

trilOkImapyAshu bhramayati ravIndustanayugAm  19

 

yaH dhyAyet

(The one who meditates)

hara-mahiShi

(O Queen of Lord Hara)

te manmatha-kalAm

(upon your enchanting features)

kRtvA

(by making)

mukham bindum

(your face as the point of focus)

tasya adhaH kucha-yugam

(below that, the pair of breasts)

tat-adhaH hara-ardham

(and below that. one hatf of Lord Hara)

ati-laghu

(It is a very small thing)

sa nayatl iti

(that he leads)

vanitAH

(the celestial maiden)

sadyaH saMkShObham

(through trembling emotions at once)

Ashu bhramayati

(when he attracts towards him)

tillokIm-api

(even the Lady of the three worlds)

ravIndustanayugAm

(with the Sun, and Moon as Her pair of breasts)

 

O consort of hara! By correlating your face, as the bindu; the pair of breasts, as the part below it; 

and your form, as the half of hara himself; one who meditates upon your manmathakaLA thus, 

such a person shall be able to attract the mind of any woman! In fact, this is of such little consequence, 

because such a person shall be able to attract the entire existence, 

which can be embodied as a beautiful woman with the Sun and Moon for her breasts. 

 

किरन्तीमङ्गेभ्यः किरणनिकुरम्बामृतरसं

हृदि त्वामाधत्ते हिमकरशिलामूर्तिमिव यः ।

स सर्पाणां दर्पं शमयति शकुन्ताधिप इव

ज्वरप्लुष्टान् दृष्ट्या सुखयति सुधाधारसिरया ॥२०॥

kirantImamgEbhyaH kiraNanikurambAmRtarasaM

hRdi tvAmAdhattE himakarashilAmUrtimiva yaH 

sa sarpANAM darpaM shamayati shakuntAdhipa iva

jvarapluShTAn dRShTyA sukhayati sudhAdhArasirayA  20

 

yaH hRdi tvAm-Adhatte

(The one who establishes you in the Heart)

himakara-shilA-mUrtim-iva

(in a form that seems to be carved out of the Moon)

kirantIm-angebhyaH

(emanating from your limbs)

kiraNa-nikuramba-amRta-rasam

(immortal nectar like clusters of rays)

sa shamayati

(He subdues)

sarpANAm darpam

(the pride of snakes)

shakuntAdhipa Iva

(like the king of birds)

sukhayati

(and causes pleasantness)

jvarapluShTAn

(to those afflicted by fever)

dRShTyA

(by his gaze)

sudhAdhAtasirayA

(which is medicinal like a stream of amRta)

 

The one who meditates upon you, who radiates luminescence from your body, just as a moonstone does,

such a person becomes capable of humbling the pride and ferocity of serpents, like garuDa himself!

Such a person becomes capable of comforting someone afflicted with fever, by his mere gaze

which is as soothing as a stream of nectar!

 

तटिल्लेखातन्वीं तपनशशिवैश्वानरमयीं

निषण्णां षण्णामप्युपरि कमलानां तव कळाम् ।

महापद्माटव्यां मृदितमलमायेन मनसा

महान्तः पश्यन्तो दधति परमाह्लादलहरीम् ॥२१॥

taTillekhAtanvIM tapanashashivaishvAnaramayIM

niShaNNAM ShaNNAmapyupari kamalAnAM tava kaLAm 

mahApadmATavyAM mRditamalamAyena manasA

mahAntaH pashyanto dadhati paramAhlAdalaharIm  21

 

dadhati paramAhlAdalaharIm

(Attain to an ultimate wave of joy)

pashyantaH

(by seeing/realizing)

mahAntaH

(those great beings)

mRdita-mala-mAyena manasA

(with a mind that is cleansed of impurities and illusions)

tava kalAm 

(your aspect of being)

mahA-padma-aTavyAm

(in the forest of the great lotus/sahasrAra)

ShaNNAmapi-kamalAnAm-upari niShaNNAm

(that resides above all the 6 lotuses)

tapana-shashi-vaishvAnara-mayIm

(which is of the nature of Sun, Moon, & Fire)

taTillekhA-tanvIm

(which of the form of a streak of lightning)

 

Great yogis, with their minds free from impurities, experience great bliss, 

by gazing upon your form, which is like streaks of Lightning, Sun, Moon and Fire, 

appearing at sahasrAra, above all the six chakras.

 

भवानि त्वं दासे मयि वितर दृष्टिं सकरुणाम्

इति स्तोतुं वाञ्छन् कथयति भवानि त्वमिति यः ।

तदैव त्वं तस्मै दिशसि निजसायुज्यपदवीं

मुकुन्दब्रह्मेन्द्रस्फुटमकुटनीराजितपदाम् ॥२२॥

bhavAni tvaM dAse mayi vitara dRShTiM sakaruNAm

iti stotuM vAnChan kathayati bhavAni tvamiti yaH 

tadaiva tvaM tasmai dishasi nijasAyujyapadavIM

mukundabrahmendrasphuTamakuTanIrAjitapadAm  22

 

yaH kathayati

(The one who speaks out)

bhavAni tvam iti

(thus: ‘bhavAni-tvam’)

iti stotum vAnChan

(desiring to praise you thus:)

vitara 

(‘Shower…)

bhavAni tvam

(you, O Goddess)

dAse mayi  

(upon me, your servant)

dRShTim

(your glance)

sakaruNAm

(filled with compassion!’)

tasmai tvam dishasi

(To him, you grant)

tadA-eva

(then itself)

nija-sAyujya-padavIm

(the stature of being one with you)

nIrAjitapadAm

(where the feet are offered worship)

mukunda-brahmendrasphuTamakuTa

(by the glowing crowns of Vishnu, Brahma, Indra etc.)

 

O Goddess! The one who seeks to praise you with the words, “bhavAni tvam dAse mayi 

vitara dRShTim sakaruNAm”, which means, “O bhavAni, you please shower your compassionate glances 

upon this poor servant of yours!”, you grant him the very abode of unity with your own self! 

That abode, which shines with the light reflected from the crowns of the very likes of brahmA, 

viShNu and shiva, who bow down with their heads before it! This is because the very first words 

in such a prayer, “bhavAni tvam” in Sanskrit also have the meaning of “I must be you!”

 

त्वया हृत्वा वामं वपुरपरितृप्तेन मनसा

शरीरार्धं शम्भोरपरमपि शङ्के हृतमभूत् ।

यदेतत्त्वद्रूपं सकलमरुणाभं त्रिनयनं

कुचाभ्यामानम्रं कुटिलशशिचूडालमकुटम् ॥२३॥

tvayA hRtvA vAmaM vapuraparitRptena manasA

sharIrArdham shambhoraparamapi shanke hRtamabhUt 

yadetattvadrUpaM sakalamaruNAbhaM trinayanaM

kuchAbhyAmAnamraM kuTilashashichUDAlamakuTam  23

 

shanke hRtamabhUt

(I suspect it was stolen)

shambhoH-aparam-api sharIrArdham

(the other half of Shambhu’s body)

aparitRptena manasA

(by an unsatisfied mind)

tvayA hRtvA

(after you have stolen)

vAmam vapuH

(the left half of the body)

yat-etat-tvat-rUpam

(Since this form of yours)

sakalam-aruNAbham

(is of a reddish glow completely)

tri-nayanam

(has three eyes)

kuchAbhyAm-Anamram

(is curved because of the breasts)

kuTila-shashi-chUDAla-makuTam

(and is adorned by the crescent-moon crown)

 

Not being satisfied even after occupying the left half of shiva, 

I wonder if you have occupied his right half too!

I think so, since I perceive that form to be glowing red completely, with three eyes,

slightly crouched forward due to the heaviness of your bosom, 

with a curved crescent moon on your crown!

 

जगत्सूते धाता हरिरवति रुद्रः क्षपयते

तिरस्कुर्वन्नेतत् स्वमपि वपुरीशस्तिरयति ।

सदापूर्वः सर्वं तदिदमनुगृह्णाति च शिवः

तवाज्ञामालम्ब्य क्षणचलितयोर्भ्रूलतिकयोः ॥२४॥

jagatsUte dhAtA hariravati rudraH kShapayate

tiraskurvannetat svamapi vapurIshastirayati 

sadApUrvaH sarvaM tadidamanugRhNAti cha shivaH

tavAjnAmAlambya kShaNachalitayorbhrUlatikayoH  24

 

tava-AjnAm-Alambya

(Upon received your command)

bhrU-latikayoH

(of the eyebrows)

kShaNa-chalitayoH

(which move for just a moment)

jagat-sUte

(gives birth to creation)

dhAtA

(Lord Brahma)

avati

(protects)

hariH

(Lord Vishnu)

kShapayate

(Destroys)

rudraH

(Lord Rudra)

tirayati

(withdraws/disappears)

IshaH

(Lord Isha)

tiraskurvan-etat

(by denying his presence in this)

svamapi vapuH

(his own body)

anugRhNAti cha

(and blesses)

shivaH

(Lord Shiva)

sadApUrvaH

(with the prefix sadA)

sarvam tadidam

(all of this creation)

brahmA gives birth to this existence, viShNu sustains it, and rudra destroys it. 

Isha reverses the whole process absorbing all of it into his own self.

sadAshiva conducts all this through the power of his grace!

All these five, perform these activities upon receiving your command, 

conveyed through a momentary movement of your eyebrows!

 

त्रयाणां देवानां त्रिगुणजनितानां तव शिवे

भवेत् पूजा पूजा तव चरणयोर्या विरचिता ।

तथा हि त्वत्पादोद्वहनमणिपीठस्य निकटे

स्थिता ह्येते शश्वन् मुकुळितकरोत्तंसमकुटाः ॥२५॥

trayANAM devAnAM triguNajanitAnAM tava shive

bhavet pUjA pUjA tava charaNayoryA virachitA 

tathA hi tvatpAdodvahanamaNipIThasya nikaTe

sthitA hyete shashvan mukuLitakarottaMsamakuTAH  25

 

yA pUjA virachitA

(That worship which is performed)

tava charaNayoH

(to your pair of feet)

 

pUjA bhavet

(worship happens)

trayANAm devAnAm

(to the three Gods)

tri-guNa-janitAnAm

(born of the three qualities)

 

tathA hi ete nikaTe sthitAH

(It is so, since they are situated near)

tava shive

(to you, O Auspicious One!)

tvat-pAda-udvahana-maNi-pIThasya

(at the bejewelled throne that carries your feet)

shashvan-mukulita-kara-uttamsa-makuTAH

(with their folded hands raised in eternal prayer)

 

O Auspicious One! The worship of all the three Gods, brahmA, viShNu and shiva, 

born out of the three gunas, is considered to be performed as soon as your feet are worshipped!

It is because all these deities are situated at the base of your abode, the maNidvIpa(shrI chakra), 

by holding their hands clasped in prayer above their heads!

 

विरिञ्चिः पञ्चत्वं व्रजति हरिराप्नोति विरतिं

विनाशं कीनाशो भजति धनदो याति निधनम् ।

वितन्द्री माहेन्द्री विततिरपि संमीलितदृशा

महासंहारेऽस्मिन् विहरति सति त्वत्पतिरसौ ॥२६॥

virinchiH panchatvaM vrajati harirApnoti viratiM

vinAshaM kInAsho bhajati dhanado yAti nidhanam 

vitandrI mAhendrI vitatirapi saMmIlitadRshA

mahAsaMhAreasmin viharati sati tvatpatirasau  26

 

sati asau mahAsamhAre-asmin

(O Goddess Sati! In this great deluge)

panchatvam vrajati

(merges back with the five elements)

virinchiH

(Lord Brahma-the Creator)

viratim Apnoti

(loses interest)

hariH

(Lord Vishnu-the Sustainer)

vinAsham bhajati

(is himself destroyed)

kInAshaH

(Lord Yama-the taker of Life)

nidhanam yAti  

(attains to destitution)

dhanadaH

(Lord Kubera-the provider of Wealth)

sammIlitadRshA vitandrI

(have their eyes shut in sleep)

mAhendrI vitatirapi

(Lord Indra and his host of Gods) 

viharati

(keeps dancing around)

tvat-patiH

(your husband)

 

virinchi(brahmA) is reduced into elements, hari(viShNu) attains to passiveness, 

kInAsha(yama, the god of death) is himself destroyed; kubera, the god of wealth meets his end; 

and indra, along with all his followers have their eyes shut during dissolution. 

In that time of total dissolution(mahAsaMhAra) of the universe, 

O Goddess, your husband sadAshiva alone is the one who plays!

 

जपो जल्पः शिल्पं सकलमपि मुद्राविरचना

गतिः प्रादक्षिण्यक्रमणमशनाद्याहुतिविधिः ।

प्रणामस्संवेशः सुखमखिलमात्मार्पणदृशा

सपर्यापर्यायस्तव भवतु यन्मे विलसितम् ॥२७॥

japo jalpaH shilpaM sakalamapi mudrAvirachanA

gatiH prAdakShiNyakramaNamashanAdyAhutividhiH 

praNAmassaMveshaH sukhamakhilamAtmArpaNadRshA

saparyAparyAyastava bhavatu yanme vilasitam  27

 

bhavatu yat-mE vilasitam

(May whatever I conduct playfully:)

jalpaH

(my mutterings)

japaH

(be your chants)

shilpam sakalam-api

(all my arts and craftsmanship)

mudrA-virachanA

(be your gestures of worship)

gatiH

(my every movement)

prAdakShiNyakramaNam

(be your circumabulations)

ashanA-Adi

(my consumptions)

Ahuti-vidhiH 

(be your sacrificial offerings)

samveshaH

(my sleep)

praNAmaH

(be your prostration)

sukham-akhilam

(and all my pleasures)

Atma-arpaNa-dRshA

(in the sense of offering myself)

tava saparyA-paryAyaH

(be regular occasions of your service!)

 

May my utterances be your chant! May the movements of my hands be the mudras of your worship!

May my wanderings be your circum-ambulations! And may my eating and breathing be your offerings!

May my lying down be your prostrations! And in the sense of surrendering very own self unto you, 

may all the pleasures that I enjoy in my life, be the offerings in your service!

 

सुधामप्यास्वाद्य प्रतिभयजरामृत्युहरिणीं

विपद्यन्ते विश्वे विधिशतमखाद्या दिविषदः ।

कराळं यत्क्ष्वेळं कबळितवतः कालकलना

न शम्भोस्तन्मूलं तव जननि ताटङ्कमहिमा ॥२८॥

sudhAmapyAsvAdya pratibhayajarAmRtyuhariNIM

vipadyante vishve vidhishatamakhAdyA diviShadaH 

karALaM yatkShveLaM kabaLitavataH kAlakalanA

na shambhostanmUlaM tava janani tATankamahimA  28

 

vishvE vipadyante

(In this creation, perish)

diviShadaH

(the celestials)

vidhi-shatamakha-AdyAH 

(Brahma, Indra and others)

sudhAm-api-AsvAdya

(despite relishing immortal elixir)

pratibhaya-jarA-mRtyu-hariNIM

(that removes dreadful old age and death)

na kAlakalanA

(There is no decay in time)

kabalitavataH 

(to the one who gobbled up)

karAlaM yat-kShveLaM

(that fearsome poison)

shambhoH

(to Lord Shambhu)

tanmUlaM 

(because of)

tava janani tATanka-mahimA

(the glory of your ear-rings, O Mother!)

 

Even after consuming sudhA(divine-nectar), which removes the fears of old age and death, 

devas like brahmA and indra perish during the time of the cosmic dissolution.

On the other hand, despite consuming the terrible poison of hAlAhala, 

there is no end to your consort, shiva! 

O Mother, this is indeed due to the unending glory of your ear-ornaments! 

 

किरीटं वैरिञ्चं परिहर पुरः कैटभभिदः

कठोरे कोटीरे स्खलसि जहि जम्भारिमकुटम् ।

प्रणम्रेष्वेतेषु प्रसभमुपयातस्य भवनं

भवस्याभ्युत्थाने तव परिजनोक्तिर्विजयते ॥२९॥

kirITaM vairinchaM parihara puraH kaiTabhabhidaH

kaThore koTIre skhalasi jahi jambhArimakuTam 

praNamreShveteShu prasabhamupayAtasya bhavanaM

bhavasyAbhyutthAne tava parijanoktirvijayate  29

 

tava parijana-uktiH-vijayate

(Hail to these words of your attendants:)

praNamreShu-eteShu

(Among these ones who bow down to you,)

parihara

(step aside)

puraH kirITaM vairinchaM

(from the crown of Brahma in front!)

skhalasi

(you may slip)

kaiTabhabhidaH kaThore koTIre

(on the hard crown of Vishnu!)

jahi

(dismiss)

  jambhAri-makuTam    

  (the crown of Indra!)

abhyutthAne

(as you greet the arrival)

bhavasya

(of Lord Shiva)

prasabham bhavanaM upayAtasya

(who arrived at your abode in haste)

 

“Avoid stumbling on the crown of virinchi(brahmA)! Be cautious of the crown of kaiTabha-bhida(viShNu)! 

Take care not to slip on the hard crown of jambhAri(indra)!”

May these utterances of your attendants, cautioning you of the crowns of the bowed-down devas,

as you move in haste to welcome your consort bhava at your abode, be ever victorious!

 

स्वदेहोद्भूताभिर्घृणिभिरणिमाद्याभिरभितो

निषेव्ये नित्ये त्वाम् अहमिति सदा भावयति यः ।

किमाश्चर्यं तस्य त्रिनयनसमृद्धिं तृणयतो

महासंवर्ताग्निर्विरचयति निराजनविधिम् ॥३०॥

svadehodbhUtAbhirghRNibhiraNimAdyAbhirabhito

niShevye nitye tvAm ahamiti sadA bhAvayati yaH 

kimAshcharyaM tasya trinayanasamRddhiM tRNayato

mahAsaMvartagnirvirachayati nirAjanavidhim  30

 

yaH sadA bhAvayati

(The one who always feels)

tvAm aham-iti 

(that ‘You are I’)

nityE

(O Eternal One!)

abhitaH-niShEvyE

(O One who is surrounded on either sides)

ghRNibhiH

(with rays of light)

svadEha-udbhUtAbhiH

(born from your own body)

aNimAdyAbhiH

(like aNimA and others)

tasya nirAjanavidhim virachayati

(nIrAjana is offered to such person)

tri-nayana-samRddhiM tRNayataH

(who dismisses even the treasure of realization)

mahA-saMvarta-agniH

(by the great fire of disolution)

kim-AshcharyaM

(How marvelous!) 

 

O Eternal Mother Who Is Worshipped By All! What is surprising about the fact, 

that someone who meditates upon you, identifying oneself with you, 

as being surrounded by the divine forces like aNimA, emanating like rays out of your body,

such a person discards even the riches of enlightenment, and even the cosmic dissolution 

can only be an offering of nIrAjana to such a person!

 

चतुष्षष्ट्या तन्त्रैः सकलमतिसंधाय भुवनं

स्थितस्तत्तत्सिद्धिप्रसवपरतन्त्रैः पशुपतिः ।

पुनस्त्वन्निर्बन्धात् अखिलपुरुषार्थैकघटना

स्वतन्त्रं ते तन्त्रं क्षितितलमवातीतरदिदम् ॥३१॥

chatuShShaShTyA tantraiH sakalamatisaMdhAya bhuvanaM

sthitastattatsiddhiprasavaparatantraiH pashupatiH 

punastvannirbandhAt akhilapuruShArthaikaghaTanA

svatantraM te tantraM kShititalamavAtItaradidam  31

 

pashu-patiH

(Shiva, the Lord of bound-beings)

sthitaH

(stayed still)

ati-sandhAya

(after binding)

sakalam-bhuvanam

(all of creation)

tantraiH

(through threads/techniques)

chatuShShaShTyA

(which are 64)

tat-tat-siddhi-prasava-para-tantraiH

(each stuck to delivering corresponding results)

punaH-avAtItarat

(once again he brought down)

idam-kShiti-talam

(upon this earth)

tvat-nirbandhAt

(upon your insistence)

tE tantram

(your technique)

akhila-puruShArtha-eka-ghaTanA-svatantram

(the technique of the self, which alone can deliver all pursuits of humans)

By pervading the entire creation through his forty-four techniques of tantra, 

lord pashupati, then established himself in each of those techniques, which bear fruit to a sAdhaka.

And then again, upon your compulsion, he gave birth to all of the attainments of mankind!

Thus your systems of tantra, unique and independent from all the rest, descended upon this world!

 

शिवः शक्तिः कामः क्षितिरथ रविः शीतकिरणः

स्मरो हंसः शक्रस्तदनु च परामारहरयः ।

अमी हृल्लेखाभिस्तिसृभिरवसानेषु घटिता

भजन्ते वर्णास्ते तव जननि नामावयवताम् ॥३२॥

shivaH shaktiH kAmaH kShitiratha raviH shItakiraNaH

smaro haMsaH shakrastadanu cha parAmAraharayaH 

amI hRllekhAbhistisRbhiravasAneShu ghaTitA

bhajante varNAste tava janani nAmAvayavatAm  32

 

tE varNAH bhajantE

(Those Sounds obtain)

nAma-avayavatAm

(the name, and form)

tava janani

(of you, O Mother!)

amI 

(which are as follows)

shivaH, shaktiH, kAmaH, kShitiH

(ka, E, I, la)

atha

(and then)

raviH, shItakiraNaH, smaraH, hamsaH, shakraH

(ha, sa, ka, ha, la)

tadanu cha

(and after that)

parA, mAra, harayaH 

(sa, ka, la)

avasAnEShu ghaTitAH

(at their ends, added with)

hRllEkhAbhiH-tisRbhiH

(three instances of hrIm)

 

O Mother! The twelve syllables in three groups, corresponding to shiva, shakti, kAma, kShiti; 

ravi, shItakiraNa, smara, haMsa, shakra; para, amara, and hari; 

along with the sound hRllekha at the end of each group, constitute the panchadashI mantra 

which describes the glory of your name and form!

 

स्मरं योनिं लक्ष्मीं त्रितयमिदमादौ तव मनो

र्निधायैके नित्ये निरवधिमहाभोगरसिकाः ।

भजन्ति त्वां चिन्तामणिगुननिबद्धाक्षवलयाः

शिवाग्नौ जुह्वन्तः सुरभिघृतधाराहुतिशतैः ॥३३॥

smaraM yoniM lakShmIM tritayamidamAdau tava mano

rnidhAyaike nitye niravadhimahAbhogarasikAH 

bhajanti tvAM chintAmaNigunanibaddhAkShavalayAH

shivAgnau juhvantaH surabhighRtadhArAhutishataiH  33

 

EkE bhajanti

(Some of them worship)

tvAm nityE

(You, O Eternal One!)

tava manOH Adau nidhAya

(by placing ahead of your mantra)

tritayam-idam

(this triad)

smaram, yOnim, lakShmIm

(of klIm, hrIm, shrIm)

nir-avadhi-mahA-bhOga-rasikAH

(as they constantly relish great pleasures)

chintAmaNi-guNa-nibaddha-akSha-valayAH

(as they are adorned by garlands studded with wish-fulfilling jewels)

juhvantaH

(as they make offerings)

shiva-agnau

(into their consumptive fire)

surabhi-ghRta-dhArA-Ahuti-shataiH

(through hundreds of streams of enriching kamadhenu’s ghee)

 

O Eternal Goddess! Yet others, who are ever immersed in the pleasures of existence, 

add the three syllables corresponding to smara, yoni, and lakShmI in front of the previous mantra, 

and do a continuous chant of the resulting aShTAdashAkSharI mantra, with chintAmaNi beads, 

and hundreds of offerings of cow-ghee into the shivAgni within them!

 

शरीरं त्वं शम्भोः शशिमिहिरवक्षोरुहयुगं

तवात्मानं मन्ये भगवति नवात्मानमनघम् ।

अतश्शेषश्शेषीत्ययमुभयसाधारणतया

स्थितः संबन्धो वां समरसपरानन्दपरयोः ॥३४॥

sharIraM tvaM shambhoH shashimihiravakShoruhayugaM

tavAtmAnaM manye bhagavati navAtmAnamanagham 

atashsheShashsheShItyayamubhayasAdhAraNatayA

sthitaH saMbandho vAM samarasaparAnandaparayoH  34

 

tvaM sharIraM

(You are the Body)

shambhoH

(of the auspicious Lord Shiva)

shashi-mihira-vakShoruha-yugaM

(that has the Sun, and Moon as the Breasts)

  

bhagavati manye

(O Goddess, I think)

tava-AtmAnaM

(that your Inner Self)

nava-AtmAnam

(is the ever new Lord Shiva, of nine-aspects)

anagham

(who is flawless)

ataH vAM saMbandhaH sthitaH

(Therefore your relationship is established)

sama-rasa-para-Ananda-parayoH

(as those who are equal in essence, immersed in ultimate bliss)

sheShaH-sheShI-iti

(as being the masculine and feminine equals of the same name(the end goal))

ayam-ubhaya-sAdhAraNatayA

(by this mutual holding of each other)

 

O Goddess! You are the physical form of lord shambhu, with the Sun and the Moon as the breasts!

In turn, I perceive your flawless form to be of lord shiva’s own self!

Therefore, based on the principle of relationship between the base, and the accessory, 

the relationship between both of you, who are the embodiments of transcendent bliss, 

and eternal consciousness, stands even!

 

मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथिरसि

त्वमापस्त्वं भूमिः त्वयि परिणतायां न हि परम् ।

त्वमेव स्वात्मानं परिणमयितुं विश्ववपुषा

चिदानन्दाकारं शिवयुवति भावेन बिभृषे ॥३५॥

manastvaM vyoma tvaM marudasi marutsArathirasi

tvamApastvaM bhUmiH tvayi pariNatAyAM na hi param 

tvameva svAtmAnaM pariNamayituM vishvavapuShA

chidAnandAkAraM shivayuvati bhAvena bibhRShe  35

 

tvaM asi

(You are)

manaH

(the Mind)

vyoma

(Space)

marut

(Wind)

marut-sArathi

(Fire)

ApaH

(Water)

bhUmiH

(Earth)

na hi param

(There is nothing beyond) 

tvayi pariNatAyAM

(attaining perfection in Your practise)

tvam-eva bibhRShe

(You alone take charge of)

chit-Ananda-AkAraM

(Shiva, the one of the form of the bliss of Consciousness)

shiva-yuvati bhAvena

(as being his feminine counterpart)

pariNamayituM

(in order to manifest)

sva-AtmAnaM

(your own self)

vishva-vapuShA

(through a cosmic form)

 

You are the Mind, you are Space, you are Air, and you are Fire!

You are Water, and you are Earth! There is no abode beyond attaining perfection in your worship!

In order to expand yourself into a cosmic form, you yourself are manifest 

as the consort of chidAnandAkAra(shiva-embodiment of the bliss of consciousness)!

 

तवाज्ञाचक्रस्थं तपनशशिकोटिद्युतिधरं

परं शम्भुं वन्दे परिमिळितपार्श्वं परचिता ।

यमाराध्यन् भक्त्या रविशशिशुचीनामविषये

निरालोकेऽलोके निवसति हि भालोकभुवने ॥३६॥

tavAjnAchakrasthaM tapanashashikoTidyutidharaM

paraM shambhuM vande parimiLitapArshvaM parachitA 

yamArAdhyan bhaktyA ravishashishuchInAmaviShaye

nirAlokealoke nivasati hi bhAlokabhuvane  36

 

para-chitA vande

(I worship with utmost focus/involvement)

paraM-shambhuM

(the highest, Lord Shambhu)

tava-AjnA-chakrasthaM

(who is situated at your Ajna chakra)

tapana-shashi-koTi-dyuti-dharaM

(who holds the brightness of a million Suns/Moons & Fires)

parimiLita-pArshvaM

(who is immersed with his other half)

bhaktyA yam-ArAdhyan nivasati hi

(by worshipping whom with devotion, one resides)

bhAloka-bhuvane

(in the realm of bright clarity of perception)

nirAloke

(which can’t been seen by phycial eyes)

aloke

(which is beyond sight)

ravi-shashi-shuchInAm-aviShaye

(which is beyond the impact of the Sun/Moon/Fire)

 

Situated at your AjnA chakra, with the brightness of a million suns, 

I worship lord shambhu of the beyond, who is of the form of two conjoined halves!

Through a devoted worship of whom, one eternally resides in the realm of radiance, 

which transcends the realm that can be perceived through the physical-light of the Sun, Moon and Fire!

 

विशुद्धौ ते शुद्धस्फटिकविशदं व्योमजनकं

शिवं सेवे देवीम् अपि शिवसमानव्यवसिताम् ।

ययोः कान्त्या यान्त्याः शशिकिरणसारूप्यसरणे

विधूतान्तर्ध्वान्ता विलसति चकोरीव जगती ॥३७॥

vishuddhau te shuddhasphaTikavishadaM vyomajanakaM

shivaM seve devIm api shivasamAnavyavasitAm 

yayoH kAntyA yAntyAH shashikiraNasArUpyasaraNe 

vidhUtAntardhvAntA vilasati chakorIva jagatI  37

 

shivaM seve

(I offer service to Shiva)

vyoma-janakaM

(who births space)

shuddha-sphaTika-vishadaM

(who is as clear as pure crystal)

devIm api

(and also the Goddess)

shiva-samAna-vyavasitAM

(who resides as an equal to Shiva)

vishuddhau te

(in your vishuddhi-chakra)

 

yayoH kAntyA vilasati

(In the pair of whose light, rejoices)

jagatI

(this world)

chakorI-iva

(like the female chakora-bird)

shashi-kiraNa-sArUpya-saraNe yAntyA

(being lead along the path lit up like moon-beams)

vidhUta-antardhvAntA 

(with its inner darkness destroyed)

 

In your vishuddhi-chakra, I offer my service to lord shiva, who shines like clear crystal, 

and who is the creator of vyoma(space), and also to devI who is manifest as an equal to the lord,

through the brilliance of whose moon-like shine, the entire creation, 

rid of its impurities, rejoices like a chakorI bird!

 

समुन्मीलत् संवित् कमलमकरन्दैकरसिकं

भजे हंसद्वन्द्वं किमपि महतां मानसचरम् ।

यदालापादष्टादशगुणितविद्यापरिणतिः

यदादत्ते दोषाद् गुणमखिलमद्भ्यः पय इव ॥३८॥

samunmIlat saMvit kamalamakarandaikarasikaM

bhaje haMsadvandvaM kimapi mahatAM mAnasacharam 

yadAlApAdaShTAdashaguNitavidyApariNatiH

yadAdatte doShAd guNamakhilamadbhyaH paya iva  38

 

kimapi haMsa-dvandvaM bhaje

(I worship that metaphorical pair of swans)

mahatAM-mAnasa-charam

(which moves in the minds of great beings)

makaranda-eka-rasikaM

(which only relishes in honey)

samunmIlat-saMvit-kamala

(from the freshly bloomed lotus of realization)

yat-AlApAt

(Upon whose singing)

pariNatiH

(comes fulfilment)

aShTAdasha-guNita-vidyA

(of the 18 kinds of knowledge)

yat-Adatte

(Which brings forth)

guNam-akhilam

(all kinds of virtues)

doShAt

(from latent faults)

adbhyaH paya iva

(like milk from waters)

 

Next, I worship the pair of haMsas that dwell in the hearts of great beings, 

relishing the honey of the fully blossomed-lotuses of their wisdom!

Through the mutual songs of which, one masters all the 18 systems of knowledge, 

and which separates one’s virtues from vices, like separating milk from water! 

 

तव स्वाधिष्ठाने हुतवहमधिष्ठाय निरतं

तमीडे संवर्तं जननि महतीं तां च समयाम् ।

यदालोके लोकान् दहति महति क्रोधकलिते

दयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति ॥३९॥

tava svAdhiShThAne hutavahamadhiShThAya nirataM

tamIDe saMvartam janani mahatIM tAM cha samayAm 

yadAloke lokAn dahati mahati krodhakalite

dayArdrA yA dRShTiH shishiramupachAraM rachayati  39

 

janani tam saMvartam IDe

(O Mother! I worship that fire of Dissolution)

hutavaham-adhiShThAya nirataM

(always established upon sacrificial fire) 

tAM mahatIM samayAm cha

(and also that great Goddess of Time)

tava svAdhiShThAne

(at your Svadhishthana-chakra)

yat-Aloke dahati

(which with one glance burns up)

lokAn

(all the worlds)

mahati krodha-kalite

(when filled with great rage)

yA dRShTiH rachayati

(which with one glimpse creates)

shishiram-upachAraM

(the pleasantries of cool winters)

dayArdrA

(when wet with compassion)

 

O Mother, in your svAdhiShThAna chakra, I worship the pair of you as saMvarta 

and the great samayA, established with fire as their base.

The enraged sight of which ends up in the burning up of all worlds,

and the compassionate glance of which provides cool and pleasant relief!

 

तटित्त्वन्तं शक्त्या तिमिरपरिपन्थिस्फुरणया

स्फुरन्नानारत्नाभरणपरिणद्धेन्द्रधनुषम् ।

तव श्यामं मेघं कमपि मणिपूरैकशरणं

निषेवे वर्षन्तं हरमिहिरतप्तं त्रिभुवनम् ॥४०॥

taTittvantaM shaktyA timiraparipanthisphuraNayA

sphurannAnAratnAbharaNapariNaddhendradhanuSham 

tava shyAmaM meghaM kamapi maNipUraikasharaNaM

niSheve varShantaM haramihirataptaM tribhuvanam  40

 

niShEvE

(I worship(/practise))

kamapi shyAmaM mEghaM

(that one such dark cloud)

taTit-vantaM

(which is filled with lightning)

timira-paripanthi-sphuraNayA shaktyA

(with energy that resembles the Sun)

varShantaM

(which showers down rain)

hara-mihira-taptaM-tribhuvanam

(upon the three worlds burnt by the Sun-like Shiva)

indra-dhanuSham

(which forms a rainbow)

sphurat-nAnA-ratna-AbharaNa-pariNaddha

(decked with various kinds of bejewelled ornaments)

tava maNipUra-Eka-sharaNaM

(which resides only at your Manipuraka chakra)

 

In the maNipUraka-chakra, I worship the one who is like the darkness-dispelling lightning, 

which is resplendent in the colours of a rainbow! I worship your dark raincloud-like manifestation 

that brings its showers cooling down the three-worlds heated up by the Sun-like shiva!

 

तवाधारे मूले सह समयया लास्यपरया

नवात्मानं मन्ये नवरसमहाताण्डवनटम् ।

उभाभ्यामेताभ्याम् उदयविधिमुद्दिश्य दयया

सनाथाभ्यां जज्ञे जनकजननीमज्जगदिदम् ॥४१॥

tavAdhArE mUlE saha samayayA lAsyaparayA

navAtmAnaM manyE navarasamahAtANDavanaTam 

ubhAbhyAmEtAbhyAm udayavidhimuddishya dayayA

sanAthAbhyAM jajnE janakajananImajjagadidam  41

 

In your mUlAdhAra chakra, I meditate upon the navAtman(lord shiva), 

engaged in the maha-tANDava, with all the nava-rasas, in the company of samayA(devI shakti) 

engaged in a pleasant-lAsya. I perceive that it is because of this mutual dance, 

graciously aimed towards the birth of creation, that this existence now has a father and a mother!

 

सौन्दर्यलहरी

saundaryalaharI

 

Second Part – The Waves of Beauty!

 

गतैर्माणिक्यत्वं गगनमणिभिः सान्द्रघटितं

किरीटं ते हैमं हिमगिरिसुते कीर्तयति यः ।

स नीडेयच्छायाच्छुरणशबलं चन्द्रशकलं

धनुः शौनासीरं किमिति न निबध्नाति धिषणाम् ॥४२॥

gatairmANikyatvaM gaganamaNibhiH sAndraghaTitaM

kirITaM tE haimaM himagirisutE kIrtayati yaH 

sa nIDEyachChAyAchChuraNashabalaM chandrashakalaM

dhanuH shaunAsIraM kimiti na nibadhnAti dhiShaNAm  42

 

yaH kIrtayati

(The one who praises)

hima-giri-sutE

(O Daughter of the Snowy Mountain!)

tE haimaM kirITaM

(your golden crown)

sAndra-ghaTitaM

(which is densely studded)

gagana-maNibhiH

(with jewels of the sky(12 Adityas))

mANikyatvaM gataiH

(which have become gem stones)

sa dhiShaNAm na nibadhnAti

(such a person doesn’t restrict his thought)

‘shaunAsIraM dhanuH kim’ iti

(thinking ‘Is this the bow of Indra!?’)

chandra-shakalaM

(looking at the crescent of the moon)

nIDE-yat-ChAyA-churaNa-shabalaM

(studded there, shining multicoloured, with their rays)

 

O Daughter of the Snowy Mountain! Whoever describes your golden crown, 

set densely with the Twelve Suns made into jewels – will such a person not be of the impression 

that the crescent moon on your head, reflecting various colours from the hem of your golden crown, 

is verily lord indra’s bow itself!?

 

धुनोतु ध्वान्तं नः तुळितदळितेन्दीवरवनं

घनस्निग्धश्लक्ष्णं चिकुरनिकुरुम्बं तव शिवे ।

यदीयं सौरभ्यं सहजमुपलब्धुं सुमनसो

वसन्त्यस्मिन् मन्ये वलमथनवाटीविटपिनाम् ॥४३॥

dhunOtu dhvAntaM naH tulitadalitEndIvaravanaM

ghanasnigdhashlakShNaM chikuranikurumbaM tava shivE

yadIyaM saurabhyaM sahajamupalabdhuM sumanasO

vasantyasmin manyE valamathanavATIviTapinAm  43

 

naH dhunOtu

(May it destroy our)

dhvAntaM

(darkness)

shivE

(O auspicious One!)

tava chikura-nikurumbaM

(your moving mass of tresses)

ghana-snigdha-shlakShNaM

(dense, oily, and soft)

tulita-dalita-indIvara-vanaM

(like a playful blooming dark-lily pond)

 

manyE asmin vasanti

(I think, in this reside)

sumanasaH

(the flowers)

vala-mathana-vATI-viTapinAm

(of the trees in Indra’s grove)

upalabdhuM

(in order to obtain)

yadIyaM sahajam-saurabhyaM

(this kind of a natural fragrance)

 

O Auspicious Goddess! May your tresses of hair, resembling a forest of full-blown blue lotuses, 

thick, soft and oiled, remove the darkness of ignorance. 

I presume that the heavenly flowers of indra’s garden have taken a place in your hair 

to imbibe a little of their natural fragrance!

 

तनोतु क्षेमं नः तव वदनसौन्दर्यलहरी

परीवाहस्रोतः सरणिरिव सीमन्तसरणिः ।

वहन्ती सिन्दूरं प्रबलकबरीभारतिमिर

द्विषां बृन्दैर्बन्दीकृतमिव नवीनार्ककिरणम् ॥४४॥

tanOtu kShEmaM naH tava vadanasaundaryalaharI

parIvAhasrOtaH saraNiriva sImantasaraNiH 

vahantI sindUraM prabalakabarIbhAratimira

dviShAM bRndairbandIkRtamiva navInArkakiraNam  44

 

naH kShEmaM tanOtu

(May it spread well-being to us)

tava sImanta-saraNiH

(your partition of the plait)

srOtaH saraNiH iva

(which is like a path in which flows)

vadana-saundarya-laharI parIvAha

(carrying the waves of beauty of your face)

vahantI

(which carries)

sindUraM

(sacred vermilliom)

bandIkRtam navInArkakiraNam iva

(like a ray of the rising Sun, captured)

timira-dviShAM bRndaiH

(by the groups of dark enemies)

prabala-kabarI-bhAra

(which are the heavy, tough plaits of hair)

 

 

O Goddess! The partition of hair on your head, which looks like the path of a flowing stream, 

that carries the waves of beauty emanating from your face, 

which, being smeared by sindUra(Vermillion) appears like the penetrating beam 

of early-morning sunlight being bound on both sides by its enemy, the pitch-darkness of the night, 

caused by your thick dark locks of hair, cover us with well-being!

 

अराळैः स्वाभाव्यत् अळिकलभसश्रीभिरलकैः

परीतं ते वक्त्रं परिहसति पङ्केरुहरुचिम् ।

दरस्मेरे यस्मिन् दशनरुचिकिञ्जल्करुचिरे

सुगन्धौ माद्यन्ति स्मरदहनचक्षुर्मधुलिहः ॥४५॥

arAlaiH svAbhAvyAt alikalabhasashrIbhiralakaiH

parItaM tE vaktraM parihasati pankEruharuchim 

darasmErE yasmin dashanaruchikinjalkaruchirE

sugandhau mAdyanti smaradahanachakShurmadhulihaH  45

 

tE vaktraM parihasati

(Your face makes fun of)

pankEruha-ruchim

(the beauty of the lotus)

parItaM

(by being covered)

arAlaiH-alakaiH

(by soft curly strands of hair)

svAbhAvyAt ali-kalabha-sa-shrIbhiH

(which shine naturally with the darkness of thick bumblebees)

yasmin sugandhau mAdyanti

(In whose fragrance, are intoxicated)

madhulihaH

(those bumblebees)

smara-dahana-chakShuH

(which are the glances of Lord Shiva)

dara-smErE

(in that faint smile)

dashana-ruchi-kinjalka-ruchirE

(which is beautified by pollen, which are your shining teeth)

 

O Goddess! The beauty of your face covered in naturally curly and thick locks of hair, 

resembling shining bumblebees, mocks at the famed beauty of a lotus,

since compared to a mere lotus, your lotus-like face, with its fragrance being emanated 

by the sweet pollen-like teeth when you smile, is causing intoxication 

to the bumblebees which are verily the dark-eyes of lord shiva!

 

ललाटं लावण्यद्युतिविमलमाभाति तव यत्

द्वितीयं तन्मन्ये मकुटघटितं चन्द्रशकलम् ।

विपर्यासन्यासात् उभयमपि संभूय च मिथः

सुधालेपस्यूतिः परिणमति राकाहिमकरः ॥४६॥

lalATaM lAvaNyadyutivimalamAbhAti tava yat

dvitIyaM tanmanyE makuTaghaTitaM chandrashakalam 

viparyAsanyAsAt ubhayamapi saMbhUya cha mithaH

sudhAlEpasyUtiH pariNamati rAkAhimakaraH  46

 

manyE

(I feel)

tat tava lalATaM

(that forehead of yours)

dvitIyaM chandra-shakalam

(is the second fragment of the Moon)

makuTa-ghaTitaM

(which is embedded into your crown)

yat lAvaNya-dyuti-vimalam-AbhAti

(which shines pure in its beauty)

rAkA-hima-karaH pariNamati

(The Full Moon blossoms)

sudhA-lEpa-syUtiH

(as the one who oozes out immortal elixir)

saMbhUya cha

(which is a result of)

ubhayam-api mithaH

(the union of those two parts)

viparyA-sa-nyAsAt

(one mirrored into the other)

O Goddess! Your forehead which shines with enormous beauty, 

I think it is the second half of crescent moon that has been studded into your crown!

When conjoined with the twisted crescent moon on top of your crown, 

it looks like the moon attains fullness, and starts dripping divine elixir!

 

भ्रुवौ भुग्ने किंचिद्भुवनभयभङ्गव्यसनिनि

त्वदीये नेत्राभ्यां मधुकररुचिभ्यां धृतगुणम् ।

धनुर्मन्ये सव्येतरकरगृहीतं रतिपतेः

प्रकोष्ठे मुष्टौ च स्थगयति निगूढान्तरमुमे ॥४७॥

bhruvau bhugnE kinchidbhuvanabhayabhangavyasanini

tvadIyE nEtrAbhyAM madhukararuchibhyAM dhRtaguNam 

dhanurmanyE savyEtarakaragRhItaM ratipatEH

prakOShThE muShTau cha sthagayati nigUDhAntaramumE  47

 

umE dhanuH manyE

(O Uma! I believe it is a bow)

bhruvau kinchit bhugnE

(as your eyebrows furrow a little)

bhuvana-bhaya-bhanga-vyasanini

(O One, who is immersed in the destruction of the world’s fears)

dhRta-guNam

(whose string is pulled back)

tvadIyE nEtrAbhyAM

(by both your eyes)

madhu-kara-ruchibhyAM

(which shine like bumblebees)

savya-itara-kara-gRhItaM

(which is held in the non-right hand)

rati-patEH

(of the Lord of Rati, Manmatha)

nigUDha-antaram

(with the middle hidden)

sthagayati

(as it is held)

prakOShThE muShTau cha

(tight inside the fist)

 

 

O Goddess umA, whose eyebrows are slightly curved, as you are ever immersed 

in destroying the fears of existence, your curved-eyebrows along with your thick 

bumblebee-like eyelashes which form a string, seem like an outstretched bow 

held in an enclosed grip by the left-hand of the lord of love, manmatha himself!

 

अहः सूते सव्यं तव नयनमर्कात्मकतया

त्रियामां वामं ते सृजति रजनीनायकतया ।

तृतीया ते दृष्टिः दरदळितहेमाम्बुजरुचिः

समाधत्ते संध्यां दिवसनिशयोरन्तरचरीम् ॥४८॥

ahaH sUtE savyaM tava nayanamarkAtmakatayA

triyAmAM vAmaM tE sRjati rajanInAyakatayA 

tRtIyA tE dRShTiH daradalitahEmAmbujaruchiH

samAdhattE sandhyAM divasanishayOrantaracharIm  48

 

ahaH sUtE

(It births the morning)

tava savyaM nayanam

(your right eye)

arka-AtmakatayA

(through the nature of being the Sun)

triyAmAM sRjati

(It creates the night)

tE vAmaM

(your left eye)

rajanI-nAyakatayA

(through the nature of being the Moon)

sandhyAM samAdhattE

(It manifests twilight)

divasa-nishayOH-antara-charIm

(which traverses between morning and night)

tE tRtIyA dRShTiH

(your third sight)

dara-dalita-hEma-Ambuja-ruchiH

(which is of the beauty of freshly blossomed golden lotus)

Your right-eye, which is of the nature of the Sun, gives birth to the Day;

and your left eye, which is of the nature of the lord of the night, 

the Moon, creates Night-Time! Your third-eye, which shines like a golden-lotus, 

and which is of the nature of the Fire, causes the Twilight periods in-between Day and Night!

 

विशाला कळ्याणी स्फुटरुचिरयोध्या कुवलयैः

कृपाधाराधारा किमपि मधुराभोगवतिका ।

अवन्ती दृष्टिस्ते बहुनगरविस्तारविजया

ध्रुवं तत्तन्नामव्यवहरणयोग्या विजयते ॥४९॥

vishAlA kalyANI sphuTaruchirayOdhyA kuvalayaiH

kRpAdhArAdhArA kimapi madhurAbhOgavatikA 

avantI dRShTistE bahunagaravistAravijayA

dhruvaM tattannAmavyavaharaNayOgyA vijayatE  49

 

dhruvaM vijayatE

(It certainly is victorious)

tE dRShTiH

(your glance)

tat-tat-nAma-vyavaharaNa-yOgyA

(which is worthy of being referred to by each of they names)

bahu-nagara-vistAra-vijayA

(which wins over the glory of many cities)

1)vishAlA

  (expansive – ancient city north of Patna)

2)kalyANI

  (auspicious – ancient capital of Chalukyas)

3)ayOdhyA sphuTa-ruchiH

  (undefeated, shining clear – ancient city by the banks of Sarayu)

kuvalayaiH

(by lotuses)

4)dhArA

  (constantly flowing – ancient city by the banks of Narmada)

kRpAdhArA

(which showers compassion)

5)madhurA

  (sweet – ancient city by the banks of Yamuna)

kim-api

(of indescribable nature)

6)bhOgavatikA

  (filled with pleasure – subterranean capital of Nagas)

7)avantI

  (protective – ancient name for ujjain)

The glory of your glance, wins over the glory of all the major cities, 

because of its many qualities of being all-pervasive(vishAlA), bestowing-prosperity(kaLyANI), 

being invincible(ayodhyA), being a stream of compassion(dhArA), being utterly sweet(madhurA), 

bestowing-pleasure(bhogavatikA), and bestowing-protection(avantI), 

and hence is worthy of being praised by the very names of all these seven cities!

 

कवीनां संदर्भस्तबकमकरन्दैकरसिकं

कटाक्षव्याक्षेपभ्रमरकलभौ कर्णयुगळम् ।

अमुञ्चन्तौ दृष्ट्वा तव नवरसास्वादतरळौ

असूयासंसर्गात् अळिकनयनं किंचिदरुणम् ॥५०॥

kavInAM sandarbhastabakamakarandaikarasikaM

kaTAkShavyAkShEpabhramarakalabhau karNayugalam 

amunchantau dRShTvA tava navarasAsvAdataralau

asUyAsaMsargAt alikanayanaM kinchidaruNam  50

 

tava alika-nayanaM kinchit-aruNam

(Your forehead-eye turned slightly read)

asUyA-saMsargAt

(as jealousy arose)

dRShTvA

(by seeing)

kaTAkSha-vyAkShEpa-bhramara-kalabhau

(two thick bumblebees like eyes, making excuses of sidelong glances)

nava-rasa-AsvAda-taralau

(immersed in relishing the nine-rasas)

amunchantau

(not leaving)

karNa-yugalam

(the pair of your ears)

kavInAM sandarbha-stabaka-makaranda-Eka-rasikaM

(relishing only the nectar of the clusters of poetic compositions)

 

Your two honey-bee like eyes are covering the span between your ears, 

ever eager in relishing the honeyed praises of your poet-devotees that enter your ears! 

Looking at these two eyes immersed in this joy of the nine-rasas, 

your third eye seems to have turned slightly red out of jealousy!

 

शिवे शृङ्गारार्द्रा तदितरजने कुत्सनपरा

सरोषा गङ्गायां गिरिशचरिते विस्मयवती ।

हराहिभ्यो भीता सरसिरुहसौभाग्यजयिनी

सखीषु स्मेरा ते मयि जननि दृष्टिः सकरुणा ॥५१॥

shivE shRngArArdrA taditarajanE kutsanaparA

sarOShA gangAyAM girishacharitE vismayavatI 

harAhibhyO bhItA sarasiruhasaubhAgyajayinI

sakhIShu smErA tE mayi janani dRShTiH sakaruNA  51

 

janani tE dRShTiH

(O Mother, your glance)

shRngAra-ArdrA

(is moist with shRngAra-rasa)

shivE

(toward the auspicious one, Shiva)

kutsanaparA

(is filled with bhIbhatsa-rasa)

tat-itara-janE

(towards those who are inauspicious)

sa-rOShA

(is filled with raudra-rasa)

gangAyAM

(towards Ganga)

vismayavatI

(is filled with Ashcharya-rasa)

girisha-charitE

(towards the deeds of Shiva)

bhItA

(is filled with bhayAnaka-rasa)

hara-ahibhyO

(from all the serpends around Shiva)

jayinI

(is filled with vIra-rasa)

sarasiruha-saubhAgya

(towards the bounty of lotuses)

smErA

(is filled with hAsya-rasa)

sakhIShu

(towards your companions)

sa-karuNA

(is filled with karuNa-rasa)

mayi

(towards Me!)

 

O Mother! Your glance which is erotic towards lord shiva, which is filled with contempt 

towards anyone who isn’t shiva, which is filled with anger towards gangA, 

which is filled with astonishment towards the deeds of lord girIsha, which is filled with fear 

towards the great-serpents adorning hara, which is filled with triumph over the beauty of a lotus, 

and which is filled with happiness towards your companions, 

that glance is filled with compassion towards Me!

 

गते कर्णाभ्यर्णं गरुत इव पक्ष्माणि दधती

पुरां भेत्तुश्चित्तप्रशमरसविद्रावणफले ।

इमे नेत्रे गोत्राधरपतिकुलोत्तंसकलिके

तवाकर्णाकृष्टस्मरशरविलासं कलयतः ॥५२॥

gatE karNAbhyarNaM garuta iva pakShmANi dadhatI

purAM bhEttushchittaprashamarasavidrAvaNaphalE 

imE nEtrE gOtrAdharapatikulOttaMsakalikE

tavAkarNAkRShTasmarasharavilAsaM kalayataH  52

 

kalayataH

(They create)

imE nEtrE

(these two eyes of yours)

karNAbhyarNaM gatE

(which go so close to your ears)

prashama-rasa-vidrAvaNa-phalE

(which have the effect of driving away the pacified mood)

purAM-bhEttuH-chitta

(in the mind of the Lord who destroyed the 3 cities)

pakShmANi dadhatI

(wearing wings)

garuta iva

(like the king of birds, the eagle)

smara-shara-vilAsaM

(the playful illusion of being manmatha’s bow)

tava-AkarNa-AkRShTa

(which is stretched until your ears)

gOtrA-dhara-pati-kulOttaMsa-kalikE

(O flower bud beautifying the crown of the lineage

  of the lord of the earth, carrying all populations)

O Goddess, who is the crown-jewel of the lineage of the King of Mountains!

these two eyes of yours adorned with eyelashes that extend until your ears, 

looking like the wings of garuDa himself, are capable of disturbing the profound stillness 

in the mind of lord shiva, who won over the three-cities! These two eyes which are stretched 

across the span of your ears, hold the playfulness of the very bow of the lord of love, smara!

 

विभक्तत्रैवर्ण्यं व्यतिकरितलीलाञ्जनतया

विभाति त्वन्नेत्रत्रितयमिदमीशानदयिते ।

पुनः स्रष्टुं देवान् द्रुहिणहरिरुद्रानुपरतान्

रजः सत्त्वं बिभ्रत्तम इति गुणानां त्रयमिव ॥५३॥

vibhaktatraivarNyaM vyatikaritalIlAnjanatayA

vibhAti tvannEtratritayamidamIshAnadayitE 

punaH sraShTuM dEvAn druhiNaharirudrAnuparatAn

rajaH sattvaM bibhrattama iti guNAnAM trayamiva  53

 

vibhAti

(It shines,)

tvat-nEtra-tritayam-idam

(this triad of your eyes)

vibhakta-traivarNyaM

(which is split across three colours)

vyatikarita-lIlA-anjanatayA

(by the specialized design of Kajal)

guNAnAM trayam bibhrat iva

(like it is carrying the triad of guNas)

rajaH sattvaM tama iti 

(which are Rajas, Sattvam, and Tamas)

punaH sraShTuM

(in order to once again create)

uparatAn dEvAn

(all the Gods who underwent dissolution)

druhiNa-hari-rudrAn

(like Brahma, Vishnu, and Shiva)

IshAna-dayitE

(O Consort of Lord Shiva!)

 

O Consort of lord IshAna! These three eyes of yours marked with the darkness 

of kAjal(coryllium), radiate with the nature of three distinct colours,

as if they have undertaken the task of creating the cosmic trinity of brahmA, 

viShNu, and shiva, out of their three qualities of rajas, sattva and tamas, once again!

 

पवित्रीकर्तुं नः पशुपतिपराधीनहृदये

दयामित्रैर्नेत्रैररुणधवळश्यामरुचिभिः ।

नदः शोणो गङ्गा तपनतनयेति ध्रुवममुं

त्रयाणां तीर्थानाम् उपनयसि संभेदमनघम् ॥५४॥

pavitrIkartuM naH pashupatiparAdhInahRdayE

dayAmitrairnEtrairaruNadhavalashyAmaruchibhiH 

nadaH shONO gangA tapanatanayEti dhruvamamuM

trayANAM tIrthAnAm upanayasi saMbhEdamanagham  54

 

dhruvam upanayasi

(You certainly bring together)

amuM anagham saMbhEdam

(this purifying union)

trayANAM tIrthAnAm

(of the three holy streams)

nadaH-shONaH gangA tapana-tanayA-iti

(the rivers Shona, Ganga, and Yamuna)

pavitrIkartuM naH

(in order to purify us)

nEtraiH

(with your eyes)

dayA-mitraiH

(which are moist with compassion)

aruNa-dhavala-shyAma-ruchibhiH 

(which shine Red, White, and Dark)

pashupati-para-adhIna-hRdayE

(O One whose heart is submitted to Lord Shiva!)

 

O Goddess who is ever immersed in the thoughts of lord pashupati!

With your three compassionate eyes of the nature of Red, White and Black, 

you cause the three holy streams of gangA, yamunA and sarasvatI 

and also their confluence, with an intention to purify us!

 

निमेषोन्मेषाभ्यां प्रळयमुदयं याति जगती

तवेत्याहुः सन्तो धरणिधरराजन्यतनये ।

त्वदुन्मेषाज्जातं जगदिदमशेषं प्रळयतः

परित्रातुं शङ्के परिहृतनिमेषास्तव दृशः ॥५५॥

nimEShOnmEShAbhyAM pralayamudayaM yAti jagatI

tavEtyAhuH santO dharaNidhararAjanyatanayE 

tvadunmEShAjjAtaM jagadidamashEShaM pralayataH

paritrAtuM shankE parihRtanimEShAstava dRshaH  55

 

santaH AhuH

(Those established in truth, say)

jagatI pralayam-udayaM yAti 

(that this creation undergoes dissolution, and creation)

tava-nimESha-unmEShAbhyAM-iti

(through your closing, and opening of the eyes)

dharaNi-dhara-rAjanya-tanayE 

(O Daughter of the King of Mountains!)

shankE

(I doubt)

tava dRshaH parihRta-nimEShAH

(that your eyes have stopped closing)

paritrAtuM

(to protect us!)

tvat-unmEShAt-jAtaM

(since from your opening of the eyes came forth)

jagat-idam-ashEShaM

(all of this creation)

pralayataH

(from the deluge of dissolution)

   

O Daughter of the King of Mountains! The pious ones say 

that the world is dissolved and created by the closing and opening of your eyes!

With the opening of your eyes, this entire creation sprang forth from nothingness, 

and I suspect that you have now given up blinking in order to protect us!

 

तवापर्णे कर्णे जपनयनपैशुन्यचकिता

निलीयन्ते तोये नियतमनिमेषाः शफरिकाः ।

इयं च श्रीर्बद्धच्छदपुटकवाटं कुवलयम्

जहाति प्रत्यूषे निशि च विघटय्य प्रविशति ॥५६॥

tavAparNE karNE japanayanapaishunyachakitA

nilIyantE tOyE niyatamanimEShAH shapharikAH 

iyaM cha shrIrbaddhachChadapuTakavATaM kuvalayam

jahAti pratyUShE nishi cha vighaTayya pravishati  56

 

niyatam tOyE nilIyantE 

(They always submerge within water)

shapharikAH

(those glowing fishes)

animEShAH

(which are blink-less)

chakitAH

(which are afraid)

tava karNE-japa-nayana-paishunya

(by the spies that are your eyes,

conveying secrets in your ears)

aparNE

(O Goddess aparNA)

iyaM shrIH cha jahAti

(Even the Goddess Lakshmi abandons)

kuvalayam

(the lotus)

baddha-chChada-puTa-kavATaM

(which has itself locked up by its petals)

pratyUShE

(during dawn)

nishi cha pravishati 

(and enters during the night)

vighaTayya

(by opening the petals)

 

O Goddess aparNa! Astounded at your beautiful-eyes that are ever-awake, 

the shapharika-fish, stay within the water with their eyes ever-open!

Even the very Goddess of riches, abandons the water-lilies at dawn, causing them to close, 

and only enters them at night, making them blossom!

 

दृशा द्राघीयस्या दरदळितनीलोत्पलरुचा

दवीयांसं दीनं स्नपय कृपया मामपि शिवे ।

अनेनायं धन्यो भवति न च ते हानिरियता

वने वा हर्म्ये वा समकरनिपातो हिमकरः ॥५७॥

dRshA drAghIyasyA daradalitanIlOtpalaruchA

davIyAMsaM dInaM snapaya kRpayA mAmapi shivE 

anEnAyaM dhanyO bhavati na cha tE hAniriyatA

vanE vA harmyE vA samakaranipAtO himakaraH  57

 

kRpayA snapaya

(Bathe me in your compassion)

mAm-api

(Me too)

dInaM

(who is destitute)

davIyAMsaM

(who is far flung away)

dRshA

(with a glance)

drAghIyasyA

(which is extremely elongated)

dara-dalita-nIlOtpala-ruchA

(that shines like the freshly blossomed blue lotus)

shivE

(O auspicious Goddess!)

anEna ayaM dhanyaH bhavati

(Through this, this being becomes fortunate)

iyatA na cha tE hAniH

(and with this much, there is no harm for you!)

hima-karaH samakara-nipAtaH

(The Moon throws the same light)

vanE vA

(either in a forest)

harmyE vA

(or in a palace)

 

O Goddess shivA! Shower your long, freshly blossomed lotus-like glance upon 

this distanced and destitute Me, with compassion! This devotee of yours shall be blessed 

by this act, and there is no harm done to you in this process, just as the Moon 

is impartial in his benevolence be it over a palace or over the wilderness!

 

अराळं ते पाळीयुगळमगराजन्यतनये

न केषामाधत्ते कुसुमशरकोदण्डकुतुकम् ।

तिरश्चीनो यत्र श्रवणपथमुल्लङ्घ्य विलसन्

अपाङ्गव्यासङ्गो दिशति शरसंधानधिषणाम् ॥५८॥

arAlaM tE pAlIyugalamagarAjanyatanayE

na kEShAmAdhattE kusumasharakOdaNDakutukam 

tirashchInO yatra shravaNapathamullanghya vilasan

apAngavyAsangO dishati sharasandhAnadhiShaNAm  58

 

na kEShAm AdhattE

(In whom would it not invoke)

tE pAlI-yugalam

(your area between the eyes and ears)

arAlaM

(which is curved)

kusuma-shara-kOdaNDa-kutukam 

(the playful imagery of the bow of the flowery arrowed Manmatha)

aga-rAjanya-tanayE

(O Daughter of the King of Mountains)

yatra dishati

(Where it generates)

apAnga-vyAsangaH

(the movement of the side-glance)

tirashchInaH

(which happens sideways)

shara-sandhAna-dhiShaNAm

(the thought of arrows being nocked)

shravaNa-patham-ullanghya vilasan

(as they shoot past along the path to your ears)

 

 

O Daughter of the King of Mountains! Who is not reminded of the playfulness of manmatha’s bow, 

on seeing your pair of arched ridges between the eyes and the ears(pALI-yugaLam)!?

This is because, your long side-glances across the ridges reaching up to your ears 

give the impression of an arrow mounted on a bow-string!

 

स्फुरद्गण्डाभोगप्रतिफलितताटङ्कयुगळं

चतुश्चक्रं मन्ये तव मुखमिदं मन्मथरथम् ।

यमारुह्य द्रुह्यत्यवनिरथमर्केन्दुचरणं

महावीरो मारः प्रमथपतये सज्जितवते ॥५९॥

sphuradgaNDAbhOgapratiphalitatATankayugalaM

chatushchakraM manyE tava mukhamidaM manmatharatham 

yamAruhya druhyatyavanirathamarkEnducharaNaM

mahAvIrO mAraH pramathapatayE sajjitavatE  59

 

manyE

(I believe)

mukham-idaM tava

(this face of yours)

sphurat-gaNDa-AbhOga-pratiphalita-tATankayugalaM

(with your ear-loops reflected in your shining cheeks)

manmatha-ratham

(is the chariot of Manmatha)

chatushchakraM 

(with four wheels)

yam-Aruhya druhyati

(by riding on which goes to battle)

mahAvIraH mAraH

(that great warrior, Manmatha)

avani-ratham

(the chariot of this earth)

arka-indu-charaNaM

(with the Sun, and Moon as its wheels)

pramathapatayE sajjitavatE

(which has been prepared for Lord Shiva)

 

I feel, that your face, adorned with a pair of ear-rings and their reflection 

in your glistening cheeks, resemble the very chariot of manmatha!

Mounted on that chariot which is verily this earth, with the Sun and the Moon as its wheels, 

which is readied for a battle against shiva, the lord of the pramatha-gaNas, 

the valiant manmatha goes to war!

 

सरस्वत्याः सूक्तीरमृतलहरीकौशलहरीः

पिबन्त्याः शर्वाणि श्रवणचुलुकाभ्यामविरळम् ।

चमत्कारश्लाघाचलितशिरसः कुण्डलगणो

झणत्कारैस्तारैः प्रतिवचनमाचष्ट इव ते ॥६०॥

sarasvatyAH sUktIramRtalaharIkaushalaharIH

pibantyAH sharvANi shravaNachulukAbhyAmaviralam 

chamatkArashlAghAchalitashirasaH kuNDalagaNO

jhaNatkAraistAraiH prativachanamAchaShTa iva tE  60

 

prati-vachanam-AchaShTa iva

(It is as if it is giving a reply,)

tE kuNDala-gaNaH

(your cluster of ear-rings)

jhaNatkAraiH-tAraiH

(with high-pitched tinkling sounds)

chamatkAra-shlAghA-chalita-shirasaH

(to your head that moves in admiration of skill)

pibantyAH

(drinking in)

shravaNa-chulukAbhyAm-aviralam

(constantly through the ear-cups)

sUktIH-amRta-laharI-kaushalaharIH

(the skilled waves of nectarine speech)

sarasvatyAH

(of Goddess Sarasvati)

sharvANi

(O Consort of Sharva, Lord Shiva)

O Consort of lord sharva! As you relish with your ears, the hymns chanted 

by Goddess sarasvatI, which outshine the sweetness of even a torrent of elixir, 

as you nod your head in appreciation, the tinkling sounds made by your ear-rings 

seem to outshine the sweetness of those hymns themselves!

 

असौ नासावंशस्तुहिनगिरिवंशध्वजपटि

त्वदीयो नेदीयः फलतु फलमस्माकमुचितम् ।

वहन्नन्तर्मुक्ताः शिशिरतरनिश्वासगळितं

समृद्ध्या यत्तासां बहिरपि स मुक्तामणिधरः ॥६१॥

asau nAsAvaMshastuhinagirivaMshadhvajapaTi

tvadIyO nEdIyaH phalatu phalamasmAkamuchitam 

vahannantarmuktAH shishirataranishvAsagalitaM

samRddhyA yattAsAM bahirapi sa muktAmaNidharaH  61

 

  

nEdIyaH phalatu

(May it yield in abundance)

asmAkam-uchitam phalam

(results that are appropriate to us)

asau tvadIyaH nAsAvaMshaH

(this nose ridge of yours)

yat antaH vahan

(which, carrying within it)

muktAH

(release of airs)

shishira-tara-nishvAsa-galitaM

(wet with your very cool exhalations)

samRddhyA

(in abundance)

sa bahiH api dharaH

(it also is wearing outside)

muktA-maNi

(a jewelled pearl)

tuhina-giri-vaMsha-dhvaja-paTi

(O flying banner of the lineage of the Snowy Mountain)

O Banner of the lineage of the Snowy-Mountain! May your nose, 

resembling a tender-bamboo staff, make our desires fruitful! 

As it carries within it the coolest free breeze of inhalation and exhalation, 

it is also adorned on the outside with a nose-ring, studded with a white pearl!

 

प्रकृत्या रक्तायास्तव सुदति दन्तच्छदरुचेः

प्रवक्ष्ये सादृश्यं जनयतु फलं विद्रुमलता ।

न बिम्बं तद्बिम्बप्रतिफलनरागादरुणितं

तुलामध्यारोढुं कथमिव  न लज्जेत कलया ॥६२॥

prakRtyA raktAyAstava sudati dantachChadaruchEH

pravakShyE sAdRshyaM janayatu phalaM vidrumalatA 

na bimbaM tadbimbapratiphalanarAgAdaruNitaM

tulAmadhyArODhuM kathamiva na lajjEta kalayA  62

 

pravakShyE

(I shall say)

sAdRshyaM janayatu

(that may a parallel be drawn)

tava dantachChada-ruchEH

(to the shine of the pair of your lips)

prakRtyA raktAyAH

(which is naturally red)

vidrumalatA phalaM

(a ruby, the fruit of a coral vine)

na bimbaM

(but not the Bimba fruit)

tat-bimba-prati-phalana-rAgAt-aruNitaM

(which turns red reflecting in Moon light)

katham-iva na lajjEta

(how is it not ashamed)

kalayA tulAm-adhyArODhuM

(drawing parallels with just a fraction of your beauty)

sudati

(O One with beautiful teeth)

 

O Goddess with beautiful rows of teeth! Of your naturally red lips, 

I say, that the only possible comparison is if a naturally red-coral bore fruit!

The usual poetic comparison of a red bimba-fruit, which gets its redness 

only by the reflection of other ripening fruits, 

why is it not ashamed to be even compared to a fraction of your beauty!

 

स्मितज्योत्स्नाजालं तव वदनचन्द्रस्य पिबतां

चकोराणामासीत् अतिरसतया चञ्चुजडिमा ।

अतस्ते शीतांशोरमृतलहरीमाम्लरुचयः

पिबन्ति स्वच्छन्दं निशि निशि भृशं काञ्चिकधिया ॥६३॥

smitajyOtsnAjAlaM tava vadanachandrasya pibatAM

chakOrANAmAsIt atirasatayA chanchujaDimA 

atastE shItAMshOramRtalaharImAmlaruchayaH

pibanti svachChandaM nishi nishi bhRshaM kAnchikadhiyA  63

 

chanchu-jaDimA AsIt

(Their beaks(tongues) got stunned)

chakOrANAm

(of the chakOra birds)

pibatAM

(as they drink)

smita-jyOtsnA-jAlaM

(the snare of moonlight smile)

tava vadana-chandrasya

(of your moon-like face)

ati-rasatayA

(with intense sweetness)

 

ataH tE pibanti

(Therefore they drink)

nishi nishi bhRshaM

(every night in large quantities)

svachChandaM

(freely, of their own accord)

Amla-ruchayaH

(in order to seek sourness)

kAnchika-dhiyA

(thinking it to be kAnchi)

shItAMshOH-amRta-laharIm

(the waves of nectar from the moon)

 

  

Constantly relishing the sweet-bright-light of your smiling moon-like face, 

the tongues of the chakora birds grew numb! That is why to regain their taste buds, 

they occasionally relish the sour-tasting moon-light during the nights, 

thinking that it is sour-gruel!

 

अविश्रान्तं पत्युर्गुणगणकथाम्रेडनजपा

जपापुष्पच्छाया तव जननि जिह्वा जयति सा ।

यदग्रासीनायाः स्फटिकदृषदच्छच्छविमयी

सरस्वत्या मूर्तिः परिणमति माणिक्यवपुषा ॥६४॥

avishrAntaM patyurguNagaNakathAmrEDanajapA

japApuShpachChAyA tava janani jihvA jayati sA 

yadagrAsInAyAH sphaTikadRShadachChachChavimayI

sarasvatyA mUrtiH pariNamati mANikyavapuShA  64

 

sA jayati

(She is victorious)

tava jihvA

(your tongue)

patyuH-guNa-gaNa-kathA-AmrEDana-japA

(which performs a repeated chant of the stories of your husband’s virtues)

a-vishrAntaM

(without rest)

japA-puShpa-ChAyA

(which of the colour of japA-flower)

janani

(O Mother!)

 

yat pariNamati

(Since a transformation happens)

sarasvatyA mUrtiH

(to the form of Goddess Sarasvati)

sphaTika-dRShad-achCha-ChavimayI

(which is of the pure white form of crystal)

mANikya-vapuShA

(into an emerald form)

agra-AsInAyAH 

(as she is sitting at the tip)

  

 

Incessantly praising the glory of your husband, 

your tongue which has acquired the reddish tinge of a japA-flower, may it be victorious!

Because of this phenomenon, the pure-crystal-white form of devI sarasvatI 

who is situated at the tip of your tongue, has also acquired a reddish glow!

 

रणे जित्वा दैत्यान् अपहृतशिरस्त्रैः कवचिभिः

निवृत्तैश्चण्डांशत्रिपुरहरनिर्माल्यविमुखैः ।

विशाखेन्द्रोपेन्द्रैः शशिविशदकर्पूरशकला

विलीयन्ते मातस्तव वदनताम्बूलकबलाः ॥६५॥

raNE jitvA daityAn apahRtashirastraiH kavachibhiH

nivRttaishchaNDAMshatripuraharanirmAlyavimukhaiH 

vishAkhEndrOpEndraiH shashivishadakarpUrashakalA

vilIyantE mAtastava vadanatAmbUlakabalAH  65

 

vilIyantE

(They are digested)

tava vadana-tAmbUla-kabalAH

(the fragments of beetel in your mouth)

shashi-vishada-karpUra-shakalAH

(with camphor resembling moon fragments)

vishAkha-indra-upEndraiH

(by Kumara, Indra, and Vishnu)

nivRttaiH

(who have returned)

raNE jitvA daityAn

(after defeatubg daityas in battle)

apahRta-shirastraiH

(with their crowns taken off)

kavachibhiH

(with their armours still on)

chaNDAMsha-tripura-hara-nirmAlya-vimukhaiH

(who are averse to the leftovers from Shiva, to which Chanda lay claim)

mAtaH

(O Mother)

 

Defeating the daityas in battle, and then setting aside their crowns, and armours, 

but still deprived of lord shiva’s garlands in praise, since they have been promised 

to chaNDa in perpetuity, your children, kumAra, indra and viShNu approach you!

And O Mother! When you feed them the beetel-leaves from your own mouth, the small crystals 

of pure-white-camphor which remained in them, are then crushed and digested by them! 

 

विपञ्च्या गायन्ती विविधमपदानं पशुपतेः

त्वयारब्धे वक्तुं चलितशिरसा साधुवचने ।

तदीयैर्माधुर्यैरपलपिततन्त्रीकलरवां

निजां वीणां वाणी निचुळयति चोळेन निभृतम् ॥६६॥

vipanchyA gAyantI vividhamapadAnaM pashupatEH

tvayArabdhE vaktuM chalitashirasA sAdhuvachanE 

tadIyairmAdhuryairapalapitatantrIkalaravAM

nijAM vINAM vANI nichulayati chOlEna nibhRtam  66

 

gAyantI

(As she sings)

vipanchyA

(with the Vina, named Vipanchi)

vividham-apadAnaM

(many words of praise)

pashupatEH

(of Lord Pashupati, Shiva)

tvayA vaktuM ArabdhE

(As you begin to speak)

chalita-shirasA

(with a nodding head)

sAdhu-vachanE 

(a couple of words in praise)

vANI nichulayati

(Goddess Sarasvati silences)

nijAM vINAM 

(her own Veena)

apalapita-tantrI-kalaravAM

(whose strumming sounds are drowned)

tadIyaiH mAdhuryaiH

(by the sweetness of those words)

chOlEna

(with her drapes)

nibhRtam

(gently)

 

As Goddess sarasvatI was playing her vINA, named vipanchI, and singing the glories 

of lord pashupati, when you started appreciating it with the nods of your head, 

and your words of praise, the sweetness of your words overshadowed the sounds of the vINA-strings, 

and out of embarrassment, Goddess sarasvatI started hiding the vINA with the hem of her saree!

 

कराग्रेण स्पृष्टं तुहिनगिरिणा वत्सलतया

गिरीशेनोदस्तं मुहुरधरपानाकुलतया ।

करग्राह्यं शम्भोर्मुखमुकुरवृन्तं गिरिसुते

कथङ्कारं ब्रूमस्तव चुबुकमौपम्यरहितम् ॥६७॥

karAgrENa spRShTaM tuhinagiriNA vatsalatayA

girIshEnOdastaM muhuradharapAnAkulatayA 

karagrAhyaM shambhOrmukhamukuravRntaM girisutE

kathankAraM brUmastava chubukamaupamyarahitam  67

 

katham kAraM brUmaH

(How can we speak of its beauty)

aupamya-rahitam

(as it is beyond comparison)

tava chubukam

(this chin of yours)

spRShTaM

(it is touched)

kara-agrENa

(by the tip of the hand)

tuhina-giriNA

(by the snowy mountain – himavAn)

vatsalatayA

(with affection)

muhuH udastaM

(it is lifted again and again)

girIshEna

(by Shiva, the Lord of the Mountain)

adhara-pAna-AkulatayA

(in an eagerness to drink in your lips)

kara-grAhyaM

(it is held by the hand)

shambhOH

(of Lord Shambhu)

mukha-mukura-vRntaM

(like the handle of the mirror of his face)

giri-sutE

(O daughter of the mountain)

Touched by the tips of the fingers of himavAn, the Snowy-Mountain, due to his affection for his child;

lifted up by girIsha, the lord of the mountain, with an intention to drink repeatedly from your lips;

held by shambhu, like one would hold a mirror to one’s face!

O Daughter of the Mountain! How shall we describe the beauty of your chin,

 which has no worthy comparison!?

 

भुजाश्लेषान् नित्यं पुरदमयितुः कण्टकवती

तव ग्रीवा धत्ते मुखकमलनाळश्रियमियम् ।

स्वतः श्वेता कालागुरुबहुळजम्बालमलिना

मृणाळीलालित्यम् वहति यदधो हारलतिका ॥६८॥

bhujAshlEShAn nityaM puradamayituH kaNTakavatI

tava grIvA dhattE mukhakamalanAlashriyamiyam 

svataH shvEtA kAlAgurubahulajambAlamalinA

mRNALIlAlityam vahati yadadhO hAralatikA  68

 

tava grIvA dhattE

(Your neck bears)

iyam mukha-kamala-nAla-shriyam 

    (this resplendence of being the sepal to your lotus-like face)

kaNTakavatI

(being prickly)

nityaM pura-damayituH bhuja-AshlEShAt

(from constant embrace of the Vanquisher of Tripurasura, Shiva)

svataH shvEtA

(being naturally white)

malinA

(but muddied)

kAla-aguru-bahula-jambAla

(by dark and rich agar, and other such fragrances)

yat-adhO hAra-latikA 

(since the part below which is as tender as a creeper)

mRNALI-lAlityam vahati

(bears the tenderness to a lotus stalk)

 

Due to being in the constant embrace of the arms of lord shiva, 

your neck with its hairs risen, resembles the beauty of a thorny tender-stalk of a lotus! 

The necklace of pearls below it, which is white by its own nature, 

but has been darkened by the application of fragrant agaru-paste, 

makes this resemblance with a lotus-stalk in muddy waters even more prominent! 

 

गळे रेखास्तिस्रो गतिगमकगीतैकनिपुणे

विवाहव्यानद्धप्रगुणगुणसंख्याप्रतिभुवः ।

विराजन्ते नानाविधमधुररागाकरभुवां

त्रयाणां ग्रामाणां स्थितिनियमसीमान इव ते ॥६९॥

galE rEkhAstisrO gatigamakagItaikanipuNE

vivAhavyAnaddhapraguNaguNasaMkhyApratibhuvaH 

virAjantE nAnAvidhamadhurarAgAkarabhuvAM

trayANAM grAmANAM sthitiniyamasImAna iva tE  69

 

virAjantE

(shine brilliantly)

tE galE tisraH rEkhAH

(the three lines on your neck)

vivAha-vyAnaddha-praguNa-guNa-saMkhyA-pratibhuvaH 

(reflecting the the sacred thread of marriage, and also the number of attributes of creation)

sthiti-niyama-sImAna iva

(like the boundaries that regulate the order of existence)

trayANAM grAmANAM 

(of the three Gramas – Shadja, Madhyama, and Gandhara/

Udatta, Anudatta, Swarita)

nAnA-vidha-madhura-rAga-Akara-bhuvAM

(which are the sources of various lakes of sweet melodies)

gati-gamaka-gIta-Eka-nipuNE

(O sole master of the movements, and modulations of musical compositions)

 

O Goddess who has a unique expertise of the rhythm and the flow of music, 

the three folds on your neck are indicative of the number of knots tied 

with the mangaLa-sUtra at the time of marriage! They shine forth, 

as if representing the positions, and guidelines of music, which are three grAmas, 

out of which various sweet rAgas spring forth!

 

मृणाळीमृद्वीनां तव भुजलतानां चतसृणां

चतुर्भिः सौन्दर्यं सरसिजभवः स्तौति वदनैः।

नखेभ्यः सन्त्रस्यन् प्रथममथनादन्धकरिपोः 

चतुर्णां शीर्षाणां सममभयहस्तार्पणधिया ॥७०॥

mRNAlImRdvInAM tava bhujalatAnAM chatasRNAM

chaturbhiH saundaryaM sarasijabhavaH stauti vadanaiH 

nakhEbhyaH santrasyan prathamamathanAdandhakaripOH

chaturNAm shIrShANAM samamabhayahastArpaNadhiyA  70

 

sarasija-bhavaH saundaryaM stauti

(Brahma, born from the lotus, praises the beauty)

tava chatasRNAM bhuja-latAnAM 

(of your four vine-like arms)

mRNAlI-mRdvInAM 

(soft as lotus stems)

chaturbhiH  vadanaiH

(with his four faces)

santrasyan

(feeling fear)

nakhEbhyaH

(from the nails)

prathama-mathanAt

(of the First Churner – Shiva as the destroyer)

andhaka-ripOH

(the enemy of Andhaka – Shiva)

abhaya-hasta-arpaNa-dhiyA

(with the thought of receiving the protection of your fear-dispelling hand)

chaturNAm shIrShANAM samam

(simultaneously upon his four heads)

 

The lotus-born brahmA, with his four faces, sings the praise of the beauty 

of your four lotus stalk-like arms! It is because he is afraid of the terrible nails of lord shiva, 

the vanquisher of andhakAsura, who ripped of his fifth head once before, and therefore wishes 

to have your four hands granting protection over the rest of his four heads!

 

नखानामुद्द्योतैर्नवनळिनरागं विहसतां

कराणां ते कान्तिं कथय कथयामः कथमुमे ।

कयाचिद्वा साम्यं भजतु कलया हन्त कमलं

यदि क्रीडल्लक्ष्मीचरणतललाक्षारसचणम् ॥७१॥

nakhAnAmuddyOtairnavanalinarAgaM vihasatAM

karANAM tE kAntiM kathaya kathayAmaH kathamumE 

kayAchidvA sAmyaM bhajatu kalayA hanta kamalaM

yadi krIDallakShmIcharaNatalalAkShArasachaNam  71

 

kathaya katham kathayAmaH

(Say, how can we possibly describe)

tE karANAM kAntiM

(the radiance of your hands)

vihasatAM

(which make fun of)

nava-nalina-rAgaM 

(the radiance of freshly blooming lotuses)

nakhAnAm ut-dyOtaiH 

(with the intense brilliance of your nails)

umE

(O Uma!)

hanta kayAchit-vA sAmyaM bhajatu

(Alas! May it by some means atleast be worthy of comparison)

kamalaM

(that lotus!)

kalayA  

(with at least a fraction of their brilliance)

yadi lAkShArasa-chaNam

(If it is smeared by the red dye)

krIDat-lakShmI-charaNa-tala

(from the soles of a playful Lakshmi)

 

O Goddess umA! Pray tell us, how we can ever describe the splendour of your hands, 

which, being lit up with the radiance of your nails, laugh at the meagre beauty 

of the freshly blooming lotuses! Alas! Perhaps a lotus may bear at least some comparison 

to their beauty, if the red-dye on the feet of the playful Goddess lakShmI gets smeared onto them! 

 

समं देवि स्कन्दद्विपवदनपीतं स्तनयुगं

तवेदं नः खेदं हरतु सततं प्रस्नुतमुखम् ।

यदालोक्याशङ्काकुलितहृदयो हासजनकः

स्वकुम्भौ हेरम्बः परिमृशति हस्तेन झटिति ॥७२॥

samaM dEvi skandadvipavadanapItaM stanayugaM

tavEdaM naH khEdaM haratu satataM prasnutamukham 

yadAlOkyAshankAkulitahRdayO hAsajanakaH

svakumbhau hErambaH parimRshati hastEna jhaTiti  72

 

satataM naH khEdaM haratu

(May it always remove our sorrows) 

tava-idaM stana-yugaM

(this pair of your breasts)

skanda-dvipa-vadana-pItaM

(which are drunk upon by Kumara, and Ganesha)

samaM

(equally/simultaneously)

prasnuta-mukham

(which produce milk from their tips)

dEvi  

(O Goddess!)

yat-AlOkya 

(Looking at which)

    hErambaH

(the elephant faced Ganesha)

hAsa-janakaH

(causing mirth)

AshankA-Akulita-hRdayaH

(with his heart stirred with doubt)

parimRshati

(touches)

sva-kumbhau

(the domes on his own forehead)

hastEna

(with his trunk)

jhaTiti 

(immediately)

 

O Goddess! May your lactating pair of breasts which feed both lord skanda 

and lord gaNesha at once, remove all our miseries!

At the sight of them, the amusing child-gaNesha, with his baby-elephant face, 

confused, starts checking the bulges of his own forehead with his trunk!

 

अमू ते वक्षोजावमृतरसमाणिक्यकुतुपौ

न संदेहस्पन्दो नगपतिपताके मनसि नः ।

पिबन्तौ तौ यस्मात् अविदितवधूसङ्गरसिकौ

कुमारावद्यापि द्विरदवदनक्रौञ्चदळनौ ॥७३॥

amU tE vakShOjAvamRtarasamANikyakutupau

na sandEhaspandO nagapatipatAkE manasi naH 

pibantau tau yasmAt aviditavadhUsangarasikau

kumArAvadyApi dviradavadanakraunchadalanau  73

 

naH manasi na sandEha-spandaH

(In our minds, there is no trace of doubt)

amU tE vakShOjAu

(that these breasts of yours)

amRta-rasa-mANikya-kutupau

(are rubied pitchers filled with immortal nectar)

naga-pati-patAkE  

(O daughter of the lord of the mountains!)

yasmAt pibantau adya api kumArau

(Drinking from which, until today they have stayed as children)

tau  dvi-rada-vadana-krauncha-dalanau

(that Ganesha, and Kartikeya)

avidita-vadhU-sanga-rasikau

(unaware of the pleasures of union with women)

 

O Banner of the King of Mountains! There is no doubt in our minds 

that these pair of breasts of yours are two jewel-encrusted vessels that are filled 

to the brim with the elixir of immortality, drinking from which, both gaNesha and skanda, 

have remained as children even until today, without knowing the pleasures of sexual union!

 

वहत्यम्ब स्तम्बेरमदनुजकुम्भप्रकृतिभिः

समारब्धां मुक्तामणिभिरमलां हारलतिकाम् ।

कुचाभोगो बिम्बाधररुचिभिरन्तः शबलितां

प्रतापव्यामिश्रां पुरदमयितुः कीर्तिमिव ते ॥७४॥

vahatyamba stambEramadanujakumbhaprakRtibhiH

samArabdhAM muktAmaNibhiramalAM hAralatikAm 

kuchAbhOgO bimbAdhararuchibhirantaH shabalitAM

pratApavyAmishrAM puradamayituH kIrtimiva tE  74

 

tE kucha-AbhOgaH vahati

(Your bosom bears)

amalAM hAralatikAm

(a spotless vine-like necklace)

samArabdhAM

(adorned beautifully)

muktA-maNibhiH

(with precious pearls)

stambErama-danuja-kumbha-prakRtibhiH

(born from the domes of Gajasura’s skull)

antaH shabalitAM

(faintly tinted on the inside)

bimbAdhara-ruchibhiH 

(by the reddish hue of your lower-lip like the bumba fruit)

pratApa-vyAmishrAM 

(mingled with radiance and power)

puradamayituH kIrtim iva 

(like the glory of Shiva, the destroyer of Tripura)

amba 

    (O Mother!)

O Mother! The place between your breasts carries a beautiful necklace of pure white pearls, 

which resemble the bulges on the forehead of the mighty gajAsura, 

and which reflect within them the reddish hue of your lower-lip, making it shine 

like the glorious valour of lord shiva, smeared with the blood of the vanquished tripurAsura!

 

तव स्तन्यं मन्ये धरणिधरकन्ये हृदयतः

पयःपारावारः परिवहति सारस्वतमिव ।

दयावत्या दत्तं द्रविडशिशुरास्वाद्य तव यत्

कवीनां प्रौढानाम् अजनि कमनीयः कवयिता ॥७५॥

tava stanyaM manyE dharaNidharakanyE hRdayataH

payaHpArAvAraH parivahati sArasvatamiva 

dayAvatyA dattaM draviDashishurAsvAdya tava yat

kavInAM prauDhAnAm ajani kamanIyaH kavayitA  75

 

manyE

(I believe)

tava stanyaM

(your breast-milk)

hRdayataH payaH-pArAvAraH

(to be the Stream of Milk born at the Heart)

sArasvatam-iva parivahati

(which flows like the stream of Wisdom/River Sarasvati)

dharaNi-dhara-kanyE

(O Daughter of the Mountain!)

yat kamanIyaH kavayitA ajani

(Since an enchanting poet was born)

kavInAM prauDhAnAm

(amidst a group of expert, youthful poets)

tava AsvAdya

(after relishing that (breast-milk) of yours)

dayAvatyA dattaM

(which you provided out of compassion)

draviDa-shishuH

(who is the child born in this land between waters)

 

O Daughter of the King of Mountains! It seems to me, that the milk from your breasts 

flows generously from your heart, like an unending ocean of milk, 

and like the richness of poetic brilliance! Provided by you out of your compassion, 

this child born between the three oceans, having relished it, 

gave birth to beautiful poetry among the best of the poets! 

 

हरक्रोधज्वालावळिभिरवलीढेन वपुषा

गभीरे ते नाभीसरसि कृतसङ्गो मनसिजः ।

समुत्तस्थौ तस्मात् अचलतनये धूमलतिका

जनस्तां जानीते तव जननि रोमावळिरिति ॥७६॥

harakrOdhajvAlAvalibhiravalIDhEna vapuShA

gabhIrE tE nAbhIsarasi kRtasangO manasijaH 

samuttasthau tasmAt achalatanayE dhUmalatikA

janastAM jAnItE tava janani rOmAvaliriti  76

 

manasijaH kRta-sangaH

(The mind-born Manmatha immersed himself)

avalIDhEna-vapuShA

(with his body engulfed)

hara-krOdha-jvAlA-AvalibhiH

(by streaks of fire, of Shiva’s rage)

tE gabhIrE nAbhI-sarasi

(into the deep lake of your Navel)

tasmAt samuttasthau

(From there arose)

dhUma-latikA

(a vine-like stream of smoke)

achala-tanayE

(O Daughter of the Mountain!)

janaH-tAM jAnItE

(People know it)

tava  rOma-AvaliH-iti

(as the streak of hair above your navel)

janani

(O Mother!)

 

With his body covered in the encircling flames of lord hara’s rage, 

manmatha dove into the deep-lake of your navel!

Out of this arose gentle columns of smoke, and O Mother! Your children came to know this 

as a series of fine hairs rising above your navel!

 

यदेतत् काळिन्दीतनुतरतरङ्गाकृति शिवे

कृशे मध्ये किंचित् जननि तव यद्भाति सुधियाम् ।

विमर्दादन्योऽन्यं कुचकलशयोरन्तरगतं

तनूभूतं व्योम प्रविशदिव नाभिं कुहरिणीम् ॥७७॥

yadEtat kAlindItanutaratarangAkRti shivE

kRshE madhyE kinchit janani tava yadbhAti sudhiyAm 

vimardAdanyOanyaM kuchakalashayOrantaragataM

tanUbhUtaM vyOma pravishadiva nAbhiM kuhariNIm  77

 

yat kinchit sudhiyAm bhAti 

(That something, which appears to the wise)

yat-Etat kAlindI-tanu-tara-taranga-AkRtiH

(that part of yours which is of the form of extremely subtle ripples on Yamuna)

tava kRshE madhyE 

(at your lean midriff)

shivE

(O auspicious one!)

janani 

(O Mother!)

 

tanUbhUtaM vyOma pravishat-iva

(as if space, that has been refined, is entering)

kucha-kalashayOH-antara-gataM

(which is present between the two pot-like breasts)

vimardAt-anyOanyaM

(due to the rubbing of one against the other)

nAbhiM kuhariNIm

(the deep cavity of your Navel)

 

O Goddess shivA! This pattern which is finer than the subtle ripples of river yamunA, 

located on your slender midriff, seems to those of great-intellect, 

as if the very space between your rounded breasts, unable to bear the friction between them, 

is crumbling and falling into the depths of your navel!

 

स्थिरो गङ्गावर्तः स्तनमुकुळरोमावळिलता

कलावालं कुण्डं कुसुमशरतेजोहुतभुजः ।

रतेर्लीलागारं किमपि तव नाभिर्गिरिसुते

बिलद्वारं सिद्धेर्गिरिशनयनानां विजयते ॥७८॥

sthirO gangAvartaH stanamukularOmAvalilatA

kalAvAlaM kuNDaM kusumasharatEjOhutabhujaH 

ratErlIlAgAraM kimapi tava nAbhirgirisutE

biladvAraM siddhErgirishanayanAnAM vijayatE  78

 

vijayatE

(It is victorious)

kimapi tava nAbhiH

(that some Navel of yours!)

sthiraH gangA-AvartaH

(which is the still whirlpool in Ganga) 

kalA-avAlaM

(which is a storehouse of creative energy(the root tuber)

stana-mukula-rOma-Avali-latA

(of the vine-like midriff-hair, which has flower-like breasts)

kuNDaM

(which is the fire-pit)

kusuma-shara-tEjO-hutabhujaH 

(for the consuming fire of Kamadeva’s energy)

ratEH-lIlAgAraM 

(which is the playhouse of Rati)

siddhEH bila-dvAraM

(which is the entrance of a Cave of attainments)

girisha-nayanAnAM

(for the eyes of Lord Shiva)

giri-sutE

(O Daughter of the Mountain!)

 

O Daughter of the Mountain! Glory be to your indescribable navel, 

which seems like a steady whirlpool on river gangA; which seems like the pot out of which 

your subtle pattern of hair rises up like a vine, blossoming into the flowers of your breasts;

which seems like the vedic altar into which the very lord of flowery-arrows, manmatha is offered;

which seems like the pleasure house of his wife, ratI devI;

and which seems to lord shiva’s eyes like the entrance of a cave of attainments!

 

निसर्गक्षीणस्य स्तनतटभरेण क्लमजुषो

नमन्मूर्तेनारीतिलक शनकैस्त्रुट्यत इव ।

चिरं ते मध्यस्य त्रुटिततटिनीतीरतरुणा

समावस्थास्थेम्नो भवतु कुशलं शैलतनये ॥७९॥

nisargakShINasya stanataTabharENa klamajuShO

namanmUrtEnArItilaka shanakaistruTyata iva 

chiraM tE madhyasya truTitataTinItIrataruNA

samAvasthAsthEmnO bhavatu kushalaM shailatanayE  79

 

chiraM kushalaM bhavatu

(Long may the well-being endure)

tE madhyasya

(of your waist)

nisarga-kShINasya

(which is naturally slender)

klama-juShaH

(which suffers from fatigue)

stana-taTa-bharENa

(due to the weight of the breasts)

shanakaiH-truTyata iva

(which is as if slowly breaking apart)

sama-avasthA-sthEmnaH

(which remains in firm balance)

truTita-taTinI-tIra-taruNA

(like a young tree on an eroded riverbank)

naman-mUrtE

(O One with a gently curved form)

nArI-tilaka

(O foremost among women!)

shaila-tanayE

(O Daughter of the Mountain!)

 

O Daughter of the Mountain! O Pinnacle of womanhood! May well-being always happen 

to your midriff, which seems like the tree on a river-bank that is about to break,

as it is already slender, and on top of it, is slightly curved 

as it supports the weight of your bosom!

 

कुचौ सद्यःस्विद्यत्तटघटितकूर्पासभिदुरौ

कषन्तौ दोर्मूले कनककलशाभौ कलयता ।

तव त्रातुं भङ्गादलमिति वलग्नं तनुभुवा

त्रिधा नद्धं देवि त्रिवळिलवळीवल्लिभिरिव ॥८०॥

kuchau sadyaHsvidyattaTaghaTitakUrpAsabhidurau

kaShantau dOrmUlE kanakakalashAbhau kalayatA 

tava trAtuM bhangAdalamiti valagnaM tanubhuvA

tridhA naddhaM dEvi trivalilavalIvallibhiriva  80

 

tava valagnaM tridhA naddhaM

(Your waist is bound in three folds)

kalayatA tanubhuvA

(by Manmatha who was creating your form)

bhangAt-alam-iti trAtuM

(as if to protect it from breaking)

sadyaH-svidyat kuchau

(due to the breasts moist with fresh perspiration)

kanaka-kalasha-Abhau

(which shine like golden vessels)

dOrmUlE kaShantau 

(which were rubbing against the base of the arms)

taTa-ghaTita-kUrpAsa-bhidurau  

(splitting up the garment draping them)

trivali-lavalI-vallibhiH-iva

(as if by three rounds of a cardamom creeper)

dEvi

(O Goddess!)

 

O Goddess! As manmatha was creating your form, when your pair of golden vessel-like breasts 

started to sweat, rubbing against your arms, drenching the drapes that cover you, 

in order to save your slender waist from giving up, he added three more folds to your waist, 

which seem like three rounds of the cardamom vine!

 

गुरुत्वं विस्तारं क्षितिधरपतिः पार्वति निजात्

नितम्बादाच्छिद्य त्वयि हरणरूपेण निदधे ।

अतस्ते विस्तीर्णो गुरुरयमशेषां वसुमतीं

नितम्बप्राग्भारः स्थगयति लघुत्वं नयति च ॥८१॥

gurutvaM vistAraM kShitidharapatiH pArvati nijAt

nitambAdAchChidya tvayi haraNarUpENa nidadhE 

atastE vistIrNO gururayamashEShAM vasumatIM

nitambaprAgbhAraH sthagayati laghutvaM nayati cha  81

 

kShiti-dhara-patiH tvayi nidadhE

(The Lord of the Mountains(Your Father) bestowed upon you)

nijAt nitambAt-AchChidya 

(taking out from his own slopes)

gurutvaM

(heaviness)

vistAraM

(and expansiveness)

haraNa-rUpENa

(in the form of departing sustainance during marriage)

pArvati

(O Daughter of the Mountain!)

ataH sthagayati cha laghutvaM nayati

(Therefore it holds in place, making it much lighter to carry)

ashEShAM vasumatIM

(the entire earth)

tE  ayam nitamba-prAk-bhAraH

(this weight of your hips)

vistIrNaH

(which is broad)

guruH  

(and heavy)

O pArvati! Your father, the Mountain-King, took properties of heaviness and expansiveness 

from his own being, and granted them to you as a parting-sum during marriage!

And hence, your heavy hips, carry upon them this endless expanse of creation, as a tiny child!

 

करीन्द्राणां शुण्डान् कनककदळीकाण्डपटलीम्

उभाभ्यामूरुभ्याम् उभयमपि निर्जित्य भवती ।

सुवृत्ताभ्यां पत्युः प्रणतिकठिनाभ्यां गिरिसुते

विधिज्ञे जानुभ्यां विबुधकरिकुम्भद्वयमसि ॥८२॥

karIndrANAM shuNDAn kanakakadalIkANDapaTalIm

ubhAbhyAmUrubhyAm ubhayamapi nirjitya bhavatI 

suvRttAbhyAM patyuH praNatikaThinAbhyAM girisutE

vidhijnE jAnubhyAM vibudhakarikumbhadvayamasi  82

 

bhavatI nirjitya asi

(You stay being victorious)

giri-sutE

(O Daughter of the Mountain)

vidhijnE

(O One well-versed in the ways)

ubhAbhyAm UrubhyAm

(with both your thighs)

ubhayam-api

(over both)

kari-indrANAM shuNDAn

(the tusks of great elephants)

kanaka-kadalI-kANDa-paTalIm

(and layers of golden banana trunks)

jAnubhyAM

(with your knees)

su-vRttAbhyAM

(which are rounded/of great deeds)

patyuH praNati-kaThinAbhyAM

(which are hardened by bowing to your husband)

vibudha-kari-kumbha-dvayam

(over both the domes on the head of Indra’s elephant)

 

O Daughter of the Mountain! Having won over the beauty of the trunks of lordly elephants, 

and of the golden tree-trunks of banana trees, with both your thighs, 

you also have won over the mighty temples of the lordly-elephant, airAvata, 

with your well-rounded knees, which have hardened as you bow down to your husband, lord shiva!

 

पराजेतुं रुद्रं द्विगुणशरगर्भौ गिरिसुते

निषङ्गौ जङ्घे ते विषमविशिखो बाढमकृत ।

यदग्रे दृश्यन्ते दशशरफलाः पादयुगळी

नखाग्रच्छद्मानः सुरमकुटशाणैकनिशिताः ॥८३॥

parAjEtuM rudraM dviguNasharagarbhau girisutE

niShangau janghE tE viShamavishikhO bADhamakRta 

yadagrE dRshyantE dashasharaphalAH pAdayugalI

nakhAgrachChadmAnaH suramakuTashANaikanishitAH  83

 

viShama-vishikhaH bADham niShangau akRta

(The odd-arrowed one(manmatha) undoubtledy made two quivers)

tE janghE

(out of your Shins)

dvi-guNa-shara-garbhau

(which hold twice his amount of arrows)

parAjEtuM rudraM 

(in order to defeat Lord Rudra)

giri-sutE

(O Daughter of the Mountain)

 

yat agrE dRshyantE

(Since at their tips are visible)

dasha-shara-phalAH

(ten arrow heads)

pAda-yugalI-nakha-agrat-ChadmAnaH

(disguised as the tips of the nails on both your feet)

sura-makuTa-shANa-Eka-nishitAH

(which are sharpened solely by the crowns of Gods)

 

O Daughter of the Mountain! In order to defeat rudra, manmatha, who usually carries 

five arrows, made both your shins into his quiver, doubling his arrows into ten!

This is so because, at the base of your shins, one can see your feet, 

with ten arrow-heads like toe-nails, which seem to be sharpened 

by the very crowns of the suras who bow down to you!

 

Glory of Her Feet

 

श्रुतीनां मूर्धानो दधति तव यौ शेखरतया

ममाप्येतौ मातः शिरसि दयया धेहि चरणौ ।

ययोः पाद्यं पाथः पशुपतिजटाजूटतटिनी

ययोर्लाक्षालक्ष्मीररुणहरिचूडामणिरुचिः ॥८४॥

shrutInAM mUrdhAnO dadhati tava yau shEkharatayA

mamApyEtau mAtaH shirasi dayayA dhEhi charaNau 

yayOH pAdyaM pAthaH pashupatijaTAjUTataTinI

yayOrlAkShAlakShmIraruNaharichUDAmaNiruchiH  84

 

dayayA mama api  shirasi dhEhi

(With compassion, place upon my head too,)

mAtaH

(O Mother!)

Etau tava charaNau

(these two feet of Yours…)

yau shEkharatayA dadhati

(which are held as a crown)

shrutInAM mUrdhAnaH

(by the heads of the Vedas)

yayOH pAdyaM pAthaH

(for which the ablution water) 

pashupati-jaTAjUTa-taTinI

(is verily the river on Shiva’s locks)

yayOH lAkShA-lakShmIH

(whose radiance of AltA)

aruNa-hari-chUDAmaNi-ruchiH

(is the shine of the red crest-jewel of Vishnu)

 

O Mother! Your pair of feet, which even upaniShads, the essence of the vedas, 

wear as a crown, please place them upon my head as well, out of your compassion!

It is the water that washes these feet, which flows along the matted hairs 

of lord pashupati, as river gangA; and it is the red-dye that decorates these feet, 

which is the brightness of the ruby adorning lord hari’s chest!

 

Charm of Her Feet

 

नमोवाकं ब्रूमो नयनरमणीयाय पदयोः

तवास्मै द्वन्द्वाय स्फुटरुचिरसालक्तकवते ।

असूयत्यत्यन्तं यदभिहननाय स्पृहयते

पशूनामीशानः प्रमदवनकङ्केळितरवे ॥८५॥

namOvAkaM brUmO nayanaramaNIyAya padayOH

tavAsmai dvandvAya sphuTaruchirasAlaktakavatE 

asUyatyatyantaM yadabhihananAya spRhayatE

pashUnAmIshAnaH pramadavanakankElitaravE  85

 

namOvAkaM brUmaH

(We speak words of worship)

tava-asmai dvandvAya padayOH

(to this pair of feet)

nayana-ramaNIyAya

(which are a delight to the eyes)

sphuTa-ruchi-rasa-Alaktaka-vatE 

(which are smeared by brightly shining red AltA )

yat-abhihananAya spRhayatE

(for whose strikes longs)

pashUnAm-IshAnaH

(Shiva, the Lord of Pashus)

asUyati-atyantaM 

(who is extremely envious)

pramada-vana-kankEli-taravE

(of the trees in the grove where you play)

 

We sing the prayers of these charmingly beautiful pair of feet of yours, 

which are smeared with shining red-dye! It is desiring the touch of these feet, 

that the lord of creatures, IshAna, feels jealous of the ashoka trees 

that you tread upon in your graden!

 

Impact of Her Feet

 

मृषा कृत्वा गोत्रस्खलनमथ वैलक्ष्यनमितं

ललाटे भर्तारं चरणकमले ताडयति ते ।

चिरादन्तःशल्यं दहनकृतमुन्मूलितवता

तुलाकोटिक्वाणैः किलिकिलितमीशानरिपुणा ॥८६॥

mRShA kRtvA gOtraskhalanamatha vailakShyanamitaM

lalATE bhartAraM charaNakamalE tADayati tE 

chirAdantaHshalyaM dahanakRtamunmUlitavatA

tulAkOTikvANaiH kilikilitamIshAnaripuNA  86

 

tE charaNa-kamalE tADayati 

(As your pair of feet kick)

bhartAraM

(your husband)

mRShA gOtra-skhalanam kRtvA 

(who has mistakenly slipped in the wrong name)

atha vailakShya-namitaM

(who therefore bowed down wierdly)

lalATE  

(on the forehead)

kilikilitam

(A giggle was let out)

IshAna-ripuNA 

(by Shiva’s enemy(manmatha))

unmUlitavatA

(who has been freed from)

dahana-kRtam chirAt-antaH-shalyaM 

(the long-standing internal suffering caused by the burning)

tulA-kOTi-kvANaiH

(through the sounds of the series of anklet bells)

 

  

When your husband made an error and referred to you by the name of gangA, 

and bowed his head in shame, and when you struck him on his forehead with your lotus-like feet, 

immediately, manmatha, who resides in your feet, and who was once reduced to ashes 

by his enemy, lord shiva, let out a burst of laughter, 

in the form of the tinkling of the series of bells on your anklets! 

 

Uniqueness of Her Feet

 

हिमानीहन्तव्यं हिमगिरिनिवासैकचतुरौ

निशायां निद्राणं निशि चरमभागे च विशदौ ।

वरं लक्ष्मीपात्रं श्रियमतिसृजन्तौ समयिनां

सरोजं त्वत्पादौ जननि जयतश्चित्रमिह किम् ॥८७॥

himAnIhantavyaM himagirinivAsaikachaturau

nishAyAM nidrANaM nishi charamabhAgE cha vishadau 

varaM lakShmIpAtraM shriyamatisRjantau samayinAM

sarOjaM tvatpAdau janani jayatashchitramiha kim  87

 

jayataH chitram-iha kim

(What is surprising that they win over)

sarOjaM — tvat-pAdau

(the lotus — these feet of yours!)

himAnI-hantavyaM — hima-giri-nivAsa-Eka-chaturau

(which shrivels up in the snow — which are sole experts at residing in the snowy mountain)

nishAyAM nidrANaM — nishi charamabhAgE cha vishadau 

(which sleeps in the night — which become clear when darkness comes to end)

varaM lakShmIpAtraM — samayinAM shriyam-ati-sRjantau 

(which is the small vessel of Lakshmi — which create abundant Wealth to the Upasakas)

janani 

(O Mother!)

 

There’s the lotus which shrivels up in the snow, and there are your feet 

which are skilled in treading the snow-capped-mountains! There’s the lotus which sleeps in the night, 

and there are your feet which shine even in the darkest of the night! There’s the lotus which is held 

by the grace of the Goddess of wealth, lakShmI, and there are your feet 

which grant even the utmost of riches to your devotees! O Mother! What is surprising in the fact 

that the pair of your feet win over the splendour of a lotus!?

 

Tenderness of Her Feet

 

पदं ते कीर्तीनां प्रपदमपदं देवि विपदां

कथं नीतं सद्भिः कठिनकमठीकर्परतुलाम् ।

कथं वा बाहुभ्याम् उपयमनकाले पुरभिदा

यदादाय न्यस्तं दृषदि दयमानेन मनसा ॥८८॥

padaM tE kIrtInAM prapadamapadaM dEvi vipadAM

kathaM nItaM sadbhiH kaThinakamaThIkarparatulAm 

kathaM vA bAhubhyAm upayamanakAlE purabhidA

yadAdAya nyastaM dRShadi dayamAnEna manasA  88

 

kathaM sadbhiH tulAm nItaM 

(How was a comparison drawn by the pious)

tE prapadaM

(to the top of your feet)

kIrtInAM padam  

(which is the abode of Glories) 

vipadAM apadaM

(which removes all dangers)

kaThina-kamaThI-karpara

(with the hardened shell of a tortoise)

dEvi

(O Goddess!)

kathaM vA dRShadi nyastaM

(Oh how even was it placed on a Grind-Stone)

yat-AdAya

(by being picked up)

dayamAnEna manasA

(with a compassion-less heart)

bAhubhyAm

(by his shoulders)

upayamana-kAlE

(at the time of Marriage)

pura-bhidA

(by the destroyer of Tripurasura, Shiva)

   

 

O Goddess! How is it that your feet, which are worthy of utmost-praise, 

which grant ultimate abode, and which remove all obstacles, 

are compared by the pious ones with something as hard as a tortoise-shell in their poetry!

How is it that these gentle pair of feet have been placed on top of the hard 

grinding stone during marriage ritual by the cruel-hearted lord shiva!

 

Benevolence of Her Feet

 

नखैर्नाकस्त्रीणां करकमलसंकोचशशिभिः

तरूणां दिव्यानां हसत इव ते चण्डि चरणौ ।

फलानि स्वःस्थेभ्यः किसलयकराग्रेण ददतां

दरिद्रेभ्यो भद्रां श्रियमनिशमह्नाय ददतौ ॥८९॥

nakhairnAkastrINAM karakamalasankOchashashibhiH

tarUNAM divyAnAM hasata iva tE chaNDi charaNau 

phalAni svaHsthEbhyaH kisalayakarAgrENa dadatAM

daridrEbhyO bhadrAM shriyamanishamahnAya dadatau  89

 

  

tE charaNau hasata iva

(It is as if your feet laugh)

divyAnAM tarUNAM

(at the divine celestial-trees)

kisalaya-kara-agrENa dadatAM

(which provide with the tips of their finger, which are their tender shoots)

svaHsthEbhyaH phalAni

(fruits to beings who are already fortunate!)

nakhaiH

(with their toe-nails)

nAkastrINAM kara-kamala-sankOcha-shashibhiH

(which are like crescent moons, that cause the folding of lotuses, which are the palms of celestial maidens)

dadatau

(as they provide)

bhadrAM shriyam-anisham-ahnAya daridrEbhyaH

    (secured wealth endlessly, and abundantly to beings who are destitute!)

chaNDi

(O Fierce One!)

   

 

O chaNDi! Your pair of feet, with their crescent moon-shaped toe-nails,

which makes the lotus-like palms of the celestial women fold in prayer;

and which grant utmost of riches immediately to even the most destitute of beings;

seem to be mocking in laugher, at the celestial tree, kalpavRkSha,

which has the tender leaves as the tips of its hands, and

which grants the fruits of well-being to those who are already well-to-do!

 

Becoming a Bee at Her Feet

 

ददाने दीनेभ्यः श्रियमनिशमाशानुसदृशीम्

अमन्दं सौन्दर्यप्रकरमकरन्दम् विकिरति ।

तवास्मिन् मन्दारस्तबकसुभगे यातु चरणे

निमज्जन्मज्जीवः करणचरणैः षट्चरणताम् ॥९०॥

dadAnE dInEbhyaH shriyamanishamAshAnusadRshIm

amandaM saundaryaprakaramakarandam vikirati 

tavAsmin mandArastabakasubhagE yAtu charaNE

nimajjanmajjIvaH karaNacharaNaiH ShaTcharaNatAm  90

 

mat-jIvaH ShaT-charaNatAm yAtu

(May my life take on the form of a six-footed bee)

karaNa-charaNaiH nimajjan

(by drowning with my senses as my feet)

tava-asmin charaNE

(in this foot of yours)

mandAra-stabaka-subhagE 

(which has the richness of a bunch of Mandara flowers)

vikirati

(spreading)

amandaM

(abundant)

saundarya-prakara-makarandam

(nectar of various kinds of beauty)

dadAnE

(O One who Provides!)

dInEbhyaH

(to the destitute ones)

shriyam-anisham-AshA-anu-sadRshIm

(riches constantly as per their desires)

 

May the life within me, with its six components of intent and action, 

take the form of a dragon-fly and immerse me into your feet,

which are like a bouquet of shining mandAra-flowers;

which emanate immensely beautiful nectar of various virtues;

and which eternally grant riches according to the desires, of those who are destitute!

 

पदन्यासक्रीडापरिचयमिवारब्धुमनसः

स्खलन्तस्ते खेलं भवनकलहंसा न जहति ।

अतस्तेषां शिक्षां सुभगमणिमञ्जीररणित

च्छलादाचक्षाणं चरणकमलं चारुचरिते ॥९१॥

padanyAsakrIDAparichayamivArabdhumanasaH

skhalantastE khElaM bhavanakalahaMsA na jahati 

atastEShAM shikShAM subhagamaNimanjIraraNita

chChalAdAchakShANaM charaNakamalaM chArucharitE  91

 

bhavana-kalahaMsA na jahati 

(Royal Swan of your palace does not give up (imitating))

tE khElaM

(your playfulness)

pada-nyAsa-krIDA-parichayam-iva-Arabdhu-manasaH

(with its minds made up as if to start learning playful footsteps)

skhalantaH

(despite stumbling)

ataH charaNa-kamalaM ChalAt-AchakShANaM 

(Therefore your lotus-feet trickily imparts)

tEShAM shikShAM

(their lessons)

subhaga-maNi-manjIra-raNita

(through the charming sound of your anklet bells)

chAru-charitE

(O Goddess of Beautiful Movement)

 

With an intention to get started with the art of a graceful gait, 

the royal swans slip and slide, failing to follow your footsteps!

Therefore, O Goddess of Virtuous Deeds! Your lotus-like feet seem to be making a jingling sound, 

from a series of radiant bells adorning your anklets, as if teaching them a rhythm to follow!  

 

गतास्ते मञ्चत्वं द्रुहिणहरिरुद्रेश्वरभृतः

शिवः स्वच्छच्छायाघटितकपटप्रच्छदपटः ।

त्वदीयानां भासां प्रतिफलनरागारुणतया

शरीरी शृङ्गारो रस इव दृशां दोग्धि कुतुकम् ॥९२॥

gatAstE manchatvaM druhiNaharirudrEshvarabhRtaH

shivaH svachChachChAyAghaTitakapaTaprachChadapaTaH 

tvadIyAnAM bhAsAM pratiphalanarAgAruNatayA

sharIrI shRngArO rasa iva dRshAM dOgdhi kutukam  92

 

tE manchatvaM gatAH

(They have taken the form of your seat)

druhiNa-hari-rudra-Ishvara-bhRtaH

(your attendants: Brahma, Vishnu, Rudra, Ishvara)

svachCha-ChAyA-ghaTita-kapaTa-prachChada-paTaH 

(The pure, reflectionary, illusory cloth tucked on top, that veils the seat)

shivaH

(is Lord Shiva himself)

dRshAM kutukam dOgdhi

(The curiosity of the eyes is nourished)

sharIrI iva shRngAra rasaH  

(by shRngAra-rasa as if it has taken on a body)

pratiphalana-rAga-aruNatayA

(by the reddish hue which is reflected)

tvadIyAnAM bhAsAM

(from your own radiance)

 

Your attendants brahmA, hari and rudra have taken on the form of your seat!

shiva assumed the form of a pure white blanket on top of it, 

under the guise of offering you protection! And under the reflection of the redness 

of your own radiance, the shRngAra-rasa seems to have taken on a personified form 

and is causing utmost pleasantness to the eyes!

 

अराळा केशेषु प्रकृतिसरळा मन्दहसिते

शिरीषाभा चित्ते दृषदुपलशोभा कुचतटे ।

भृशं तन्वी मध्ये पृथुरुरसिजारोहविषये

जगत्त्रातुं शम्भोर्जयति करुणा काचिदरुणा ॥९३॥

arAlA kEshEShu prakRtisaralA mandahasitE

shirIShAbhA chittE dRShadupalashObhA kuchataTE 

bhRshaM tanvI madhyE pRthururasijArOhaviShayE

jagattrAtum shambhOrjayati karuNA kAchidaruNA  93

 

shambhOH karuNA jagat-trAtum jayati

(The compassion of Shambhu is victorious in protecting the world)

kAchit-aruNA

(with that certain Reddish-Hued form)

kEshEShu – arAlA

(curved in her hair)

manda-hasitE – prakRti-saralA

(yet naturally straight in her gentle smile)

chittE – shirIShAbhA

(soft like cotton flower in her heart)

kucha-taTE – dRShad-upala-shObhA

(yet with breasts hard as polished gemstones)

madhyE – bhRshaM tanvI

(extremely thin in the middle)

urasija-ArOha-viShayE – pRthuH

(yet broad at the chest)

 

Crooked in the shape of her hair, but straight forward in her nature, with a gentle smile;

Soft like a flower in her heart, but as hard as the grinding stone 

in the rounded shape of her breasts; Highly slender at her midriff, 

but heavily endowed at the hips and breasts; In order to protect the world, 

may this reddish-compassionate feminine aspect of lord shambhu be ever victorious!

 

कळङ्कः कस्तूरी रजनिकरबिम्बं जलमयं

कळाभिः कर्पूरैर्मरकतकरण्डं निबिडितम् ।

अतस्त्वद्भोगेन प्रतिदिनमिदं रिक्तकुहरम्

विधिर्भूयो भूयो निबिडयति नूनं तव कृते ॥९४॥

kalankaH kastUrI rajanikarabimbaM jalamayaM

kalAbhiH karpUrairmarakatakaraNDaM nibiDitam 

atastvadbhOgEna pratidinamidaM riktakuharam

vidhirbhUyO bhUyO nibiDayati nUnaM tava kRtE  94

 

nUnaM vidhiH bhUyO bhUyO tava kRtE nibiDayati

(Certainly Brahma refills again and again, for you)

rajani-kara-bimbaM nibiDitam

(this disc of the Moon, which is filled)

marakata-karaNDaM

(as a jewel-studded container)

jala-mayaM

(with fragrant waters)

kalAbhiH karpUraiH

(with its various phases as pieces of camphor)

kalankaH kastUrI

(with its blemish, as musk)

ataH tvat-bhOgEna prati-dinam-idaM rikta-kuharam

(thus, as its cavity empties everyday by your relishment)

 

With the dark spot on the moon as kastUrI, the orb of the moon as the goblet 

that holds perfumed water, and the phases of the moon as camphor crystals, 

the jewel-encrusted container that is used for your service, is equipped!

As you relish these every single day, and as the container empties, 

lord brahmA replenishes it gradually once again, resulting 

in the waning and waxing phases of the moon! 

 

पुरारातेरन्तःपुरमसि ततस्त्वच्चरणयोः

सपर्यामर्यादा तरळकरणानामसुलभा ।

तथा ह्येते नीताः शतमखमुखाः सिद्धिमतुलां

तव द्वारोपान्तस्थितिभिरणिमाद्याभिरमराः ॥९५॥

purArAtErantaHpuramasi tatastvachcharaNayOH

saparyAmaryAdA taralakaraNAnAmasulabhA 

tathA hyEtE nItAH shatamakhamukhAH siddhimatulAM

tava dvArOpAntasthitibhiraNimAdyAbhiramarAH  95

 

antaH-puram-asi

(You are the inner-sanctum)

pura-ArAtEH

(of the vanquisher of Tripurasura, Shiva)

tataH tarala-karaNAnAm-asulabhA 

(therefore it is not easy for those of wavery senses)

tvat-charaNayOH saparyA-maryAdA

(to offer services in respect to your feet)

tathA hi EtE nItAH

(that is why these ones have attained)

shata-makha-mukhAH amarAH

(Indra, and other Celestials)

siddhim-atulAM

(to unparalleled attainments) 

tava dvAra-upAnta-sthitibhiH-aNimA-AdyAbhiH 

(through powers like aNimA and others who stand at your gates)

 

You being the consort of the lord who vanquished tripurAsura, 

the service, and worship of your feet is not easy to beget to those of simple deeds!

That is exactly why these indra and other deities, who simply stand watch 

at the entrace of your abode, were still able to gain utmost attainments 

like aNimA and others!

 

कळत्रं वैधात्रं कतिकति भजन्ते न कवयः

श्रियो देव्याः को वा न भवति पतिः कैरपि धनैः ।

महादेवं हित्वा तव सति सतीनामचरमे

कुचाभ्यामासङ्गः कुरवकतरोरप्यसुलभः ॥९६॥

kalatraM vaidhAtraM katikati bhajantE na kavayaH

shriyO dEvyAH kO vA na bhavati patiH kairapi dhanaiH 

mahAdEvaM hitvA tava sati satInAmacharamE

kuchAbhyAmAsangaH kuravakatarOrapyasulabhaH  96

 

kati-kati kavayaH na bhajantE

(How many poets do not adore)

kalatraM vaidhAtraM

(the consort of the creator)

kO vA patiH na bhavati

(Who indeed does not become the husband)

shriyaH dEvyAH

(of the Goddess of Wealth)

kaiH api dhanaiH 

(with whatever quantity of riches)

tava kuchAbhyAm-AsangaH asulabhaH

(Embrace with your bosom is not easy)

kuravaka-tarOH api

(even to the Kuravaka tree)

mahAdEvaM hitvA

(except for Mahadeva himself)

sati

(O True One!)

satInAm-acharamE

(O greatest of Consorts!)

 

Have countless poets not had the fortune of being the lords of knowledge, 

in the form of sarasvatI, the consort of brahmA!? Who would not become the lord of riches, 

even with little wealth, in the form of lakShmI, the consort of viShNu!?

But O Goddess satI! O Foremost of Consorts! Apart from lord mahadevA, 

it is extremely difficult for even a mere kuravaka tree to have you in embrace!

 

गिरामाहुर्देवीं द्रुहिणगृहिणीमागमविदो

हरेः पत्नीं पद्मां हरसहचरीमद्रितनयाम् ।

तुरीया कापि त्वं दुरधिगमनिःसीममहिमा

महामाया विश्वं भ्रमयसि परब्रह्ममहिषि ॥९७॥

girAmAhurdEvIM druhiNagRhiNImAgamavidO

harEH patnIM padmAM harasahacharImadritanayAm 

turIyA kApi tvaM duradhigamaniHsImamahimA

mahAmAyA vishvaM bhramayasi parabrahmamahiShi  97

 

Agama-vidaH AhuH

(The realized ones say(announce))

girAm-dEvIM druhiNa-gRhiNIm

(the Goddess of Speech to be the Consort of Brahma)

padmAM harEH patnIM 

(the Goddess of Lotuses/Wealth to be the Consort of Vishnu)

adri-tanayAm hara-sahacharIm  

(the Daughter of the Mountain to be the Consort of Hara)

tvaM kApi vishvaM bhramayasi

(You, being indescribable, set the whole universe into motion)

turIyA

(as the Fourth)

duradhigama-niHsIma-mahimA

(whose glory that is endless, and undefeated)

mahAmAyA

(which is of a great illusory nature)

para-brahma-mahiShi 

(O All-Pervading Empress)

 

Those who know the Agamas describe you in various ways, as the consort of lord brahmA, 

as the consort of lord viShNu, as a co-born of lord hara, and as the daughter of the mountain!

O Queen of the Very Source of Creation! You perplex the entire universe, 

as the embodiment of the fourth state of turIya, which is of unfathomable 

and boundless grace, in the form of mahAmAyA!

 

कदा काले मातः कथय कलितालक्तकरसम्

पिबेयं विद्यार्थी तव चरणनिर्णेजनजलम् ।

प्रकृत्या मूकानामपि च कविताकारणतया

कदा धत्ते वाणीमुखकमलताम्बूलरसताम् ॥९८॥

kadA kAlE mAtaH kathaya kalitAlaktakarasam

pibEyaM vidyArthI tava charaNanirNEjanajalam 

prakRtyA mUkAnAmapi cha kavitAkAraNatayA

kadA dhattE vANImukhakamalatAmbUlarasatAm  98

 

kathaya mAtaH 

(Tell me, O Mother!)

kadA kAlE vidyArthI pibEyaM

(when may I, a student, drink)

kalita-Alaktaka-rasam

(the juice tinged with red-lac dye)

tava charaNa-nirNEjana-jalam 

(which is the water used to wash your feet!)

kadA mUkAnAm-api cha dhattE

(when does it bestow even to the mute)

vANI-mukha-kamala-tAmbUla-rasatAm

(the sweetness of the betel-juice from the lotus-mouth of Sarasvati)

prakRtyA kavitA-kAraNatayA

(due to its nature of being the cause of poetic speech)

The waters that have washed your feet smeared with red-dye and turned into a reddish-hue, 

O Mother! Tell me when I, your ardent seeker, shall get to relish them!

With its natural property of even turning a mute into an accomplished poet, 

when shall it reach my tongue, and acquire the nature 

of the beetel-juice of Goddess sarasvatI’s mouth!

 

सरस्वत्या लक्ष्म्या विधिहरिसपत्नो विहरते

रतेः पातिव्रत्यं शिथिलयति रम्येण वपुषा ।

चिरं जीवन्नेव क्षपितपशुपाशव्यतिकरः

परानन्दाभिख्यम् रसयति रसं त्वद्भजनवान् ॥९९॥

sarasvatyA lakShmyA vidhiharisapatnO viharatE

ratEH pAtivratyaM shithilayati ramyENa vapuShA 

chiraM jIvannEva kShapitapashupAshavyatikaraH

parAnandAbhikhyam rasayati rasaM tvadbhajanavAn  99

 

tvat-bhajanavAn

(One who is devoted to worshipping You)

rasayati

(experiences (tastes))

parAnanda-abhikhyam rasaM

(the essence known as Supreme Bliss)

kShapita-pashu-pAsha-vyatikaraH

(with entanglements in the nooses of bondage destroyed)

chiraM jIvannEva 

(living eternally)

shithilayati

(loosens)

ramyENa vapuShA

(by a charming form)

ratEH pAtivratyaM

(the devotedness of the Consort of Kama)

viharatE

(roams / delights)

sarasvatyA lakShmyA vidhi-hari-sapatnaH 

(as the rival of Brahma and Vishu in enjoying Sarasvati and Lakshmi)

O Goddess! The one who worships you, 

shall sport with the very wives of brahmA and viShNu, Goddesses sarasvatI and lakShmI!

Such a person with an enticing form, shall even slacken the chastity 

of ratI devI, the consort of manmatha! Endowed with a long life, and breaking free 

of all bondages, such a person shall relish the essence of utmost bliss!

 

प्रदीपज्वालाभिः दिवसकरनीराजनविधिः

सुधासूतेश्चन्द्रोपलजललवैरर्घ्यरचना ।

स्वकीयैरम्भोभिः सलिलनिधिसौहित्यकरणं

त्वदीयाभिर्वाग्भिः तव जननि वाचां स्तुतिरियम् ॥१००॥

pradIpajvAlAbhiH divasakaranIrAjanavidhiH

sudhAsUtEshchandrOpalajalalavairarghyarachanA 

svakIyairambhObhiH salilanidhisauhityakaraNaM

tvadIyAbhirvAgbhiH tava janani vAchAM stutiriyam  100

 

divasa-kara-nIrAjana-vidhiH

(The ritual of waving light to the Creator of Day)

pradIpa-jvAlAbhiH

(is performed with mere lamp flames)

sudhA-sUtEH arghya-rachanA 

(The ritual of offering water to the exuder of elixir)

chandra-upala-jala-lavaiH

(is arranged with mere drops of water from moonstone)

salila-nidhi-sauhitya-karaNaM

(The act of pleasing the treasure of all waters)

svakIyaiH-ambhObhiH

(is done using its own waters)

tava vAchAM-stutiH iyam janani

(This hymn to You, O Mother)

tvadIyAbhiH-vAgbhiH

(is with words that are your own!)

 

We make an offering of nIrAjana, with lit lamps to the very source of day, the Sun;

an offering of arghya, by pouring droplets of water, to the one who births nectar, the Moon;

and attempt to please the ocean by offering its own waters back unto itself!

Similarly, O Mother! With the power of speech and with vocabulary, 

which you have bestowed, this is a praise unto your own self!

 

॥ इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य

श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य

श्रीमच्छङ्करभगवतः कृतौ सौन्दर्यलहरी समाप्ता ॥

iti shrImatparamahaMsaparivrAjakAchAryasya

shrIgOvindabhagavatpUjyapAdashiShyasya

shrImachChankarabhagavataH kRtau saundaryalaharI samAptA

 

iti shrImatparamahaMsaparivrAjakAchAryasya

shrIgOvindabhagavatpUjyapAdashiShyasya

shrImachChankarabhagavataH kRtau saundaryalaharI samAptA

 

Thus, saundaryalaharI, composed by shrI shankarabhagavatpAda, 

who is the wandering mystic, in the tradition of guru shrIgovindabhagavatpAda, 

is complete.