|| उमासहस्रम् - प्रथमः स्तबक ||
अखिलजगन्मातोमा तमसा तापेन चाकुलानस्मान् |
अनुगृह्णात्वनुकम्पासुधार्द्रया हसितचन्द्रिकया ||१. १||
May Uma, the Mother of the entire world! Bless us who are afflicted with
darkness (ignorance) and suffering, with the moon light of her smile, moist
with the nectar of compassion. ||1.1||
Ignorance, caused by avidya, lack of knowledge and sufferings viz.,
adhibhoutika, adhidaivika and adhyatmika, can be removed only by the grace of
the Divine Mother. Moreover, this grace is invoked in the form of her smile,
which is delightful like moonlight, dripping with nectarous compassion. The
light, knowledge bestowed upon by Devi's grace removes the ignorance and
her compassion soothes and washes away all suffering. ||1.1||
निखिलेषु प्रवहन्तीं निरुपाधिविमर्शयोगदृश्योर्मिम् |
अजरामजाममेयां कामपि वन्दे महाशक्तिम् ||१. २||
I prostrate before the Supreme Power that flows in all of creation
uninterrupted. She is ever youthful, eternal, enigmatic, and her everlasting
waves cannot be measured, but are seen only by the yogic vision. ||1.2||
Devi's varied Energy is flowing in the universe uninterrupted by place and
time in every movement and in every form, creating, sustaining, and changing
all forms. Nevertheless, in spite of its universality and concrete workings it
is not apparent to the physical eye. Waves of her Power are perceivable only
to a yogi's consciousness that is cultured in the yoga of discrimination and
deliberation by which the Reality is experienced without adjuncts, directly.
The poet does mangalacharana in these first and the second verses in the
beginning of his work. He prays for the blessings of Goddess in the first
verse and in the second, he offers salutations to the Supreme Power as seen
by him in his yogic vision. ||1.2||
सा तत्त्वतः समन्तात्सत्यस्य विभोस्तता तपश्शक्तिः |
लीलामहिलावपुषा हैमवती तनुषु कुण्डलिनी ||१. ३||
In reality, she is the force of tapas of the Lord of Truth, Shiva extended
everywhere; she is revealed as the daughter of Himavan in the woman's body
that she sports; she is Kundalini in our corporeal forms. ||1.3||
Three forms of Devi are told here. Original form of Devi is allpervading
power of penance of Consciousness of the Lord of Truth, the Ishvara. Her
manifestation in feminine form as Haimavati, the daughter of Himavan for
benefit of the devotees is the second one. As the third form, she stations
herself in every human body at its base as the Kundalini, the divine Power that
lies as the untapped potential that is capable of liberating the individual
when it is awakened and set into action. She can be realized in any or all
of these three ways of her existence. ||1.3||
परमः पुरुषो नाभिर्लोकानां सत्य उच्यते लोकः |
परितस्ततः सरन्ती सूक्ष्मा शक्तिस्तपो लोकः ||१. ४||
All the worlds are established in the navel of Supreme Purusha called
Satyaloka, world of Truth. The subtle power that spreads around Satyaloka
is called Tapoloka, world of tapas. ||1.4||
All the worlds emerge from one focal point called Satyaloka, plane of Truth
Consciousness, as if all the spokes of a wheel emerge from its center. The
power of Consciousness, Chitshakti is the origin of the entire universe. ||
1.4||
अन्तर्गूढार्थानां पुरुषाग्नेर्धूमकल्प उद्गारः |
शक्तिज्वालाः परितः प्रान्तेष्वभवज्जनो लोकः ||१. ५||
Concealed subtle matter emerges from the Supreme Being, Satyaloka and its
stream of power spreads around; like power of flame spreads associated with
smoke that emerges from fire. This is called Janaloka, plane of Bliss. ||
1.5||
The Supreme Being, plane of Tapas (Tapoloka) contains all that is to be
created in the form of seed. Powerful stream of tapas emerged from it spreads
around and forms Janaloka. Concepts of Satyaloka, Tapoloka and Janaloka are
described here as satchitananda svarupa of Paramapurusha, Godhead. i.e.,
Existence (sat) in the form of Satya, Consciousness (chit) in the form of
power of tapas and Bliss (ananda) in the form of jana. ||1.5||
अतिसूक्ष्मधूमकल्पं लोकं ततमाययाऽन्यया नाकम् |
एतं ततोऽपि सूक्ष्मा व्याप्ताऽन्तरतः परा शक्तिः ||१. ६||
World of Bliss (janaloka) that appears very subtle smoke is known as
Naka. The Supreme power (Para Shakti) that is spread within is subtler than
that. ||1.6||
The flame burning within that smoke is the powerful penance of Janaloka. This
is also called as Naka or swarga, the plane of Bliss (anandamaya loka) bereft
of ignorance and sorrow. Naka also refers to the state of Bliss that can be
achieved by individual soul. ||1.6||
धूमान्तरोष्मकल्पा शुद्धज्वालोपमा च या शक्तिः |
तां दिवमाहुः केचन परमं व्योमापरे प्राहुः ||१. ७||
Power of penance that is like radiant pure flame present in smoke is called
`diva' by some and it is called Great sky `vyoma' (paramakasha) by others. ||
1.7||
उद्गीर्णधूमकल्पो योऽयमपारो महाञ्जनो लोकः |
व्योमान्तरिक्षगगनप्रभृतिभिरभिधाभिराहुस्तम् ||१. ८||
Infinite great Janaloka that has come out of smoke is called by different
names such as great and expansive sky (Vyoma), sky between heaven and earth
(antariksha), and celestial skies (Gagana). ||1.8||
प्रान्तेषु कोऽपि शक्तेः पृथगात्मा वियदुपाधिसङ्गेन |
परमात्मनो विभक्तः स्वयमभिमन्ता विनिष्पेदे ||१. ९||
An inexplicable separate existence (prithagatma) came out of Paramatma
from blazing Shakti in between Janaloka and tapoloka in association with them
(sandhi pranta) with egotistic disposition (abhimana). ||1.9||
Godhead, Paramatma is the Supreme Truth. Soul that has the feeling
of separate existence (abhimani) is different from invisible (avyakta)
Paramatma. ||1.9||
दक्षः परोक्षमुदितः पन्था एष त्विषां जनो लोकः |
तद्गर्भे लब्धात्मा कथिता दाक्षायणी शक्तिः ||१. १०||
The path of dazzling light, Sky (Janaloka) is termed as Daksha
symbolically. The Soul, (PowerShakti) that is inherent in the womb of Daksha
is known as Dakshayani. ||1.10||
Shakti is stated here as the offspring of Daksha. Symbolic reference
of Daksha (paroksha) is not an imagination of the poet. The phrases like
`paroksha priya iva hi devah' and `ninya vachamsi' in Veda and Upanishads
reveal the symbolic import of the Mantras. Mystic import of a mantra,
`Daksha is born from Aditi and Aditi is born from Daksha' may be seen in
the following verse. ||1.10||
सत्याः प्रागपि शक्तेः प्रादुर्भावः स कीर्त्यते प्रथमः |
ईशाभिमानमय्याः पृथगभिमानित्वनिष्पत्त्या ||१. ११||
Earlier manifestation of Shakti is known as Sati. She was born again as
Dakshayani who is coexistent with the Lord Ishvara with separate identity. ||
1.11||
आकाशस्य सुतैवं लक्षणया वस्तुतः प्रसूः शक्तिः |
अदितेर्दक्षो दक्षाददितिरिति श्रुतिरबाधैवम् ||१. १२||
Shakti is the daughter of sky (daksha); however, in reality daksha has
taken birth from Shakti. Therefore, it is in conformity with the Vedic saying
`daksha is born from aditi and aditi is born from daksha'. ||1.12||
Vedic hymn (Rig: 10.72.45) confirms that the distinction of diction as
Purusha and Shakti by pundits is only functional. ||1.12||
जगतां मातापितरौ सतीभवौ केऽपि पण्डिताः प्राहुः |
अदितिप्रजापती तावपरेषां भाषया विदुषाम् ||१. १३||
Some learned people regard Sati and Bhava as mother and father of the
world. However (some) others differ and regard Aditi as the mother of devas
and Prajapati as the father. ||1.13||
Poet says that Almighty Power assumes both the forms of man and woman
Purusha and Shakti playfully. ||1.13||
दिव्यपुमाकृतिमीशे बिभ्रति लीलार्थमस्य रमणाय |
दिव्यवनिताकृतिं सा बभार माता च भुवनानाम् ||१. १४||
The Lord playfully takes the form of divine man and Shakti, Mother of the
universe takes the form of divine damsel for her Lord. ||1.14||
भासुरहेमाभरणां बहुशोभामीश्वरप्रमोदकलाम् |
मूर्तिं पावनकीर्तिं तां हैमवतीमुमामाहुः ||१. १५||
That beautiful figure, wearing dazzling gold ornaments, endowed with the
art of pleasing the lord with manifold luster and sacred glory is called Uma,
Haimavati. ||1.15||
तस्य प्रथमः साक्षी भुवनजुषां नयनशालिनां मध्ये |
वपुषः कीलादिसुदृशो निरुपमपुण्यो निलिम्पपतिः ||१. १६||
Indra, the lord of devas was the first witness to the sacred figure of
Uma. He was the most blessed one in the entire world. ||1.16||
Reference to Uma's appearance before the Devas is found in Kenopanishad. ||
1.16||
पल्लवमृदु वेदिगतज्वलनपवित्रं महार्घमणिकान्तम् |
नवचन्द्रखण्डसौम्यं शिवसुदृशस्तत्स्मरामि वपुः ||१. १७||
I remember the figure of Uma tender as new leaves, sacred as the fire
in altar, striking as the precious gem, pleasant as new moon with pleasing
looks for Shiva. ||1.17||
Poet remembers the figure of Uma that he has seen either in his previous
births or in different world with his yogic power or by the power of his
natural siddhi. ||1.17||
केचन गौरीं देवीं शीताद्रेर्देवतात्मनो जाताम् |
कथयन्ति स्त्रियमुत्तमलावण्यास्वादितो गण्याम् ||१. १८||
Some say that this divine Lady of fair complexion is the daughter
of Himalayas. They regard her as the most beautiful one among beautiful
ladies. ||1.18||
सत्यैव भवतु सेयं कथा तथाऽपि प्रभाषितां भक्तैः |
तां मूर्तिमादिसुदृशो जानीयात्कमपि तेजोंशम् ||१. १९||
May the story praising her as Gauri (having fair complexion), by
her devotees, be true. Yet her primary form of effulgence, the supreme
consciousness has to be recognized. ||1.19||
मन्यन्ते केऽपि घनं पर्वतमुक्तं निगूढया वाचा |
प्रादुर्भवति गभीरध्वनिरविषह्या यतः शक्तिः ||१. २०||
Some regard the word for cloud (ghana) as mountain (parvata) in symbolic
Vedic language. Parvati, a synonym of Uma refers to the energy released with
the sound of the clouds (megha) that radiates current and light. ||1.20||
आकाशो गोलेभ्यो यद्वितरति निजरजश्चयादन्नम् |
नेशाय कीर्त्यते सा संसारे दक्षयागकथा ||१. २१||
Poet gives symbolic meaning for the legendary story of dakshayaaga in
these two verses.
It is told earlier that the soul that has come out of Godhead is called
akasha or Daksha, which has separate existence. All the material substance
needed for living is created in akasha by the dust from its light orbit
(jyotirmandala). Lord Ishvara not getting any share in legendary story of
dakshayaga refers to the fact that essential commodities created by Daksha
(akasha) is for the consumption of the world but not for the Lord. ||1.21||
व्याप्ताऽपि यन्निगूढा बहिरीक्षकबुद्ध्यपेक्षया नष्टा |
शक्तिर्यागे तस्मिन्नवसानं तदुदितं सत्याः ||१. २२||
Shakti that is pervasive in Daksha (akasha) is latent. It is lost when an
attempt is made to perceive it. This is symbolized in the legendary story
as Sati's (Dakshayani's) death in dakshayaga. ||1.22||
पर्वतनाम्नो वैदिकभाषायां यदियमतिबला शक्तिः |
घनतो भवति व्यक्ता तदभिहितं पार्वतीजननम् ||१. २३||
Parvata, a synonym of ghana (cloud) in Veda means great power in symbolic
language. Emission of energy from clouds symbolizes the birth of Parvati
who is endowed with dazzling light. ||1.23||
तेजोंशतः शिवाविह हिमाचलेऽनुग्रहाय भूमिजुषाम् |
दत्तो यत्सान्निध्यं लीलाचारित्रमन्यदिदम् ||१. २४||
Shiva and Parvati appear in Himalayas in effulgent forms to bless their
devotees on the planet earth. This is another playful account of their divine
presence. ||1.24||
एतासामार्याणां जानन्तः शास्त्रसम्मतं भावम् |
जानीयुर्भवमहिषीं भुवनानामम्बिकां देवीम् ||१. २५||
May the readers comprehend the divine vision of Uma, Mother of the whole
world, and consort of Shiva, with the help of these verses composed in Arya
meter in accordance with the sacred scriptures. ||1.25||