Umasahasram stabaka 02
द्वितीयः स्तबकः 2nd Stabaka
पञ्चचामरवृत्तम् Panchachamara meter
सर्गादिवर्णनम् Description of creation
Distinct and indistinct forms of Shiva and Shakti and the mystic bond
between them are expounded and established in this stabaka. Poet describes
the structure of creation in short and eulogizes his istadevata, Uma along
with trimurti panchamurti tenets.
सहादरेण यो वलक्षपारिजातमालया
गलस्थलीविभूषया ध्वनिं विनैव भाषते |
महेशपुण्ययोषितो मनोज्ञहास एष मे
विभूतये प्रकल्पतां विधूतये च पाप्मनाम् ||२. १||
The enchanting smile of Uma, the meritorious consort of Maheshvara, appears
like speaking to white parijata garland, an ornament on her neck silently with
reverence. May Devi Uma grant me prosperity and eradicate my sins. ||2.1||
Purity of Devi's smile and white color of Parijata flower go together. It
also means, `Parvati is the result of good deed of Shiva' when the term
`punya' (punyayoshita) is taken to give the meaning as `the result of good
deed'. Then it gives the meaning as Parvati gets Shiva as her consort as
the result of her penance and Shiva also gets Parvati as the result of his
penance (tapas). ||2.1||
निरन्तरश्रिते सदा कृपारसप्रवाहिनी
विलासिनीतनुर्विभोः पुमाकृतेर्विमोहिनी |
सुधातरङ्गकल्पहासभासुरानना शिवा
पदाब्जलम्बिनो धुनोतु पाप्मनः फलं मम ||२. २||
She showers her blessings incessantly on people who have taken refuge in
her. She assumed an attractive figure for the Purusha form of Shiva. I have
taken refuge in her lotus like feet. May Devi, Shive, who has a brilliant
face and a smile like waves of nectar, drive away my sins. ||2.2||
करोति या बिभर्ति या निहन्ति या जगत्त्रयं
समन्ततो विभाति या न दृश्यते क्वचिच्च या |
अतीव गुप्तरूपिणी गुरूपदेशमन्तरा
न शक्यते बुधैश्च बोद्धुमन्धकारिसुन्दरी ||२. ३||
Devi Uma, consort of the foe of demon, Andhakasura (darknessignorance) is
the origin of creation, maintenance and destruction of all three worlds. She
shines everywhere but not visible to naked eye. She, who has the most esoteric
form, cannot be comprehended even by the wise men in the absence of initiation
from their preceptor. ||2.3||
The vast allcreating, allsustaining, allwithdrawing, Shakti is not visible
to the outer eye. She is concealed, secret in Excelsis. Even the wise, those
who have acquired a measure of competence to know cannot see her on their
own. It is only the inner eye, which is opened by the initiating touch of the
Guru, can perceive the Supreme Power. The grace of the Guru is indispensable
to envisage and experience the presence of the Divine Mother. ||2.3||
महान्धकारबन्धुरस्य भूतसञ्चयस्य या
विनिद्रितस्य सर्वबीजधाम्नि मौनमुद्रिते |
समन्ततो विजृम्भणाय भासनाय चाभवन्
महद्विधाय चेष्टितं ममेयमिष्टदेवता ||२. ४||
Devi Uma awakened all the living creatures for manifestation when they
were lying without any activity in deep sleep (laya) in immense darkness in
the treasure house of all seeds. Devi who stimulated dynamism in them for
undertaking activities is my favorite deity, Uma. ||2.4||
Devi Uma awakens all of creation that is lying in the state of inactivity
(laya). Poet's intention here is to say that his ishtadevata Uma is the
Supreme Power as she is not just an illustrious legendary deity Uma who is
bound by place and time. ||2.4||
महेशगर्भतः समस्तभूतबीजकोशतः
किरन्त्यशेषविश्वमप्यपारदिव्यवैभवा |
विचित्रचेष्टयाऽऽद्यया विधूतनाथनिद्रया
जगन्नुता जयत्यसावनादिशक्तिरद्भुता ||२. ५||
Devi Uma wakes up her husband from his yogic sleep in the beginning of
creation from her mysterious act. She brings out the whole universe from
the womb of the Supreme Lord, the seedbed of all becomings. May that amazing
timeless Power, who is praised by all, be victorious. ||2.5||
Devi's work of creation of universe would not take place if Ishvara were
not awakened from his yogic sleep. Shakti's marvelous powers bring all
those that are in his womb in seedform into manifestation. If the Lord is
the material cause of the universe, Shakti is the instrumental cause. Hence,
Devi's work of awakening Shiva is the most vital task for the manifestation of
the universe. Both are necessary for the world to come into being. ||2.5||
भवं भणन्ति तान्त्रिकास्त्वदाश्रयं तमव्ययं
समामनन्ति वैदिकाः सदर्चिते सदाह्वयम् |
न कश्चिदर्थभेद एतदाख्ययोर्द्वयोर्भवे-
द्भिदेयमादिमं पदं पुमान्परं नपुंसकम् ||२.६||
Devi worshiped by virtuous people, tantrikas calls that eternal Purusha
who is under your shelter as `Bhava'. Vaidikas praise him as `Sat'. However,
there is no difference in meaning between these words. Both these terms
`Bhava' and `Sat' are identical to give the meaning as `to be'. However,
they differ grammatically in usage; the former is masculine and the latter
is neuter in gender. ||2.6||
स चेद्भवोऽभिधानतो भवान्यसि त्वमव्यये
समीर्यते स सद्यदि त्वमम्ब भण्यसे सती |
न तेऽस्ति भावता न शक्तिरूपिणी हि विद्यसे
न वेद्मि कालिके कथं सतोऽसतश्च भिद्यसे ||२. ७||
Oh, Eternal Deity! You are Bhavani, if Shiva is called Bhava. Oh, Mother! You
will be called Sati if he is regarded as Sat. You are existence Sat as well
as form of Power (Shakti svarupa). Oh Kalike! I do not know how you can be
termed Nonexistence (asat) also. ||2.7||
Poet tells here that he cannot conceive the idea of Devi Uma, the origin
of the universe as the asat Nonexistence. ||2.7||
जगद्विधानकार्यतः पुरा सुरासुरस्तुते
त्वमम्ब जीवितं भवस्यभावमूलवादिनाम् |
विकल्पवर्जिता मतिः प्रबोधमूलवादिनां
रसोऽनपेक्ष उत्तमः प्रमोदमूलवादिनाम् ||२. ८||
Oh, Mother! You were praised by sura and asura forces as well! People,
who think `asat' as the origin of creation, regard you as `life'. You are the
`Consciousness (chit)' for people who regard Consciousness as the awakening
power of creation and you are considered as the very Bliss by people who opine
that `Bliss (ananda)' is the cause of creation of the entire universe. ||
2.8||
Here, the poet elucidates the satchitananda form of Devi Uma according to
different schools of thought. ||2.8||
भवत्यसावतो भवान्यनादिरन्तवर्जिता
जगन्ति माति नित्यमोरसौ तदभ्युधाय्युमा |
रसात्मिकोश्यतेऽखिलैरसौ ततः शिवोच्यते
परैवमीशितुश्चितिस्त्रिधा बुधैरुदीर्यते ||२. ९||
She is Bhavani because she exists (bhava to be) eternally in the form of
great power `sat'. Uma has the power to measure the universe created by the
letter, `U' Shiva. In other words, she is the immeasurable power of Shiva. She
is called Shivaa because she is desired by all as the manifestation of rasa,
bliss. Three fold powers of Supreme consciousness (para chit) of Ishvara
are designated as Bhavani, Uma and Shivaa by learned people. ||2.9||
The poet has given a unique suggestion that the term AUM is created by
reversing the position of letters U and Ma in another context. ||2.9||
चितिः परैव कामना रसेन केनचिद्युता
चितिः परैव सर्वदाऽप्यनस्त्यजस्य तु क्रिया |
चितिः परैव गोचरावभासिका मतिः स्मृता
त्रितैवमन्यथा चितेश्चिरन्तनैरुदीर्यते ||२. १०||
The Supreme Chit itself is Desire (will) when it is united with Bliss. The
Supreme Chit of the unmanifested is always associated with Action. The
Supreme consciousness (chit) itself is called Wisdom that helps to recognize
the seen world. Thus wise men have praised Supreme chit of Ishvara as Desire
(Will)ActionWisdom. ||2.10||
The Supreme Consciousness gets into Action when associated with Bliss
(ananda) with the power of its Will as told in Veda and Upanishads: `He
desired : sokamayata' and `the entire universe is created by Bliss aanandeena
imaani bhuutaani jaayante'. It becomes the icchaShakti, the DesireForce,
which is active both in the universe and in the individual. Indeed, in its
manifestation it does undergo several modifications, e.g., vital desire,
egoistic impulsion, etc. Whatever these perversions be, at their origin
there is this Force of Chit. ||2.10||
Chit, the consciousnessforce of Supreme Being will be vibrant even when
the Supreme Existent is not manifested. As told in Nasadiya sukta (Rig:
10.129): `It is sustained by its own power when there was no air before the
creation'. It means, breathing existed in the form of liquid without the aid
of air. This Force itself moves into a creative status, becomes the dynamic
power of Action. This Power, kriya Shakti, is at the root of all activity
in the macrocosm and in the microcosm. Activity is inherent in the Divine
Being. ||2.10||
The supreme chit that is always associated with action is called matiwisdom
(jnana) which helps to recognize the seen world. The Consciousness, Force of
the supreme, functions as a power of cognition, taking account of things in
existence, organizing them in understanding. It becomes the jnanaShakti,
which is at the root of all knowledge, both in the universe and in the
individual. The faculties of this KnowledgePower are several, e.g., thought,
reason, intuition, etc.
Thus, since ancient times wise people have praised Supreme chit of Ishvara
as Will ActionWisdom. ||2.10||
चिकीर्षति प्रभौ ज्वलत्त्वदीयकीलसन्ततेर्-
विकीर्णधूमजालमेतदम्बरस्थलं ततम् |
विसृष्टितः पुराऽसि या शिवप्रभुत्वरूपिणी
पृथक्प्रभुश्च लक्षिताऽसि सा सवित्रि पुष्करे ||२. ११||
Oh, Mother! The web of smoke (matter) created by your burning flames had
already filled the entire sky when Lord wanted to create you. You are found
as the independent power that existed before creation and is now seen as
another form of power of Shiva. ||2.11||
Shakti existed as an inseparable form of Purusha before creation and she
manifested as a distinct form after the creation. However, she is the supreme
Power. ||2.11||
पुनर्विपाकतो घनीभवद्भिरक्षिगोचरै-
स्ततस्ततः समुज्ज्वलैः खसूक्ष्मरेणुगोलकैः |
अजाण्डवृक्षकोटिकन्दबृन्दवद्व्यधाः पुरा
महेशदृष्टिमय्युमेऽम्ब मण्डलानि भास्वताम् ||२. १२||
Oh Uma! Who has the vision of Shiva, as told earlier, smoke like
subtle matter turns into solid and visible dazzling spheres of small
circles (atoms) resembling the roots of different trees (worlds) of the
Universe. Oh, Mother! They form various astral systems (mandalas) starting
with Nakshatramandala (constellations and galaxies). ||2.12||
The poet describes the system of creation starting with the solar system
here. Sun who is the source of each solar system encircled by a number of
planets is like the root of a tree in the universe. The term `drishti vision'
is described as the `root cause' of creation of the universe. Therefore,
here Devi, addressed as `the vision of Shiva' refers to the power of tapas
of Shiva. Upanishads have also described `seeing' as the `primal cause'
of creation. ||2.12||
तपोऽग्निधूमजालके भवन्ति तैजसाणवो
भवन्ति जीवनाणवो भवन्ति पार्थिवाणवः |
क्रमेण तद्विसृष्टिरीशशक्तिपाकवैभवे
सहस्रभानुमन्डलं तु गोचरादि गृह्यताम् ||२. १३||
Atoms of radiant energy are formed in the web of smoke from the fire of
tapas in the sky. Then the atoms of water and earth are formed. All these
are formed in the splendid power of Shiva. The Sun who has thousand rays
should be regarded as the origin of all visible forms. ||2.13||
मयूखमालिमण्डले निधाय पादमुग्रया
मयूखशक्तिरूपया त्वयाऽम्ब चेष्टमानया |
खकोशतः समाहृतैः पुनस्त्रिरूपरेणुभिर्-
व्यधायि मङ्गलादिभिः सह ग्रहैरियं मही ||२. १४||
Oh, Mother! One foot was kept fiercely on the solar system by you, who is
of the form of rays of radiant energy, when creation had started. Later you
created this earth along with planet Mars etc. with three types of matters
from the sky. ||2.14||
Creation of different planets is suggested by the act of Devi keeping her
foot on solar system. This is the starting point of creation of different
stellar systems and galaxies. ||2.14||
विसर्जनेन भूयसाऽपि देव्यतृप्तयेयता
विचेष्टितं विलक्षणं पुनर्व्यधीयत त्वया |
इहान्तरे वसुन्धरामयूखमालिबिम्बयोर्-
अमुष्य कर्मणः सवित्रि चन्द्रमन्डलं फलम् ||२. १५||
Oh Devi! You were not satisfied after doing this great work and started to do
some more amazing work. Mother, the result of your work is the Orb of the moon
(Chandramandala) which is created in between the Earth and the Sun. ||2.15||
Creation of Moon in between the Sun and Earth is a wonderful act of Devi. ||
2.15||
वधूपुमाकृती ततो बभूवथुर्युवां शिवे
त्वमीश्वरश्च लीलया विहर्तुमत्र विष्टपे |
अहो प्रभुं नभस्तनुं त्वदीयगर्भसम्भवा-
द्भणन्ति कालि तत्र चित्रभाषणास्त्वदात्मजम् ||२. १६||
Oh Shive! You and Ishvara assumed masculine and feminine forms in this
world playfully. Then again, Oh Kali ! There is a peculiar saying that the
Lord who is in the form of sky is regarded as your progeny because he has
taken birth in your womb. ||2.16||
Ishvara took the form of golden masculine form within the solar system
(Aditya mandala) from Devi's womb. That Purusha is called Aditya because he
is Aditi's son and Shakti is also called Aditi. This becomes clear in the
next verse. Here the term `form' (akara) to be taken as divine esoteric form
and not as a human form with hands and legs. ||2.16||
पुमानथो स बिम्बतो हिरण्मयो दिवाकरे
धियाऽपि नैव केवलं हिरण्मयेन वर्ष्मणा |
इदं तु कार्यरूपमन्यदुच्यते बुधैः प्रभो-
रिहान्तरे नृणां पुनर्वपुस्तदम्ब बिम्बितम् ||२. १७||
Masculine form, Purusha revealed in that golden Sun, has not only golden
complexion but also golden (knowledgeable) intellect. Wise people regard
this as another dynamic form of Lord. Mother, yet another form is reflected
here in the hearts of people. ||2.17||
Radiant form of golden Purusha, Shiva has taken the form in the hearts
of people. It is a reflection and not actual matter. The term golden in
complexion suggests the divine form and golden intellect suggests the
knowledge. Another form is explained in the next verse. ||2.17||
स्वयं च काञ्चनप्रकाशवर्ष्मणा प्रभाकरे
तथाऽन्तरे नृणां च तस्य बिम्बिताऽसि सन्निधौ |
रसस्य देवताऽसि देवि पुष्करे दिवाकरे
मयूखदेवताऽसि भोगदेवताऽसि देहिषु ||२. १८||
Oh Devi! You are revealed in the form of golden radiance in the Sun and
reflected as the light of knowledge in the hearts of people. You are the
Goddess of bliss (rasa) in Antariksha between Earth and the Sun. You are the
Goddess of rays in the Sun and you are the Goddess of enjoyment in people. ||
2.18||
She is the Goddess of sunrays because she is the originator of light
that is the source of life in this earth. She is the Deity of enjoyment,
which represents her power of Agni (bhoktritva), and her revelation as bliss
(rasa) indicates power of Soma (bhoga). [Somo va annam Agnirannada Brahmana]
||2.18||
विसर्जनेन भूयसा नभस्यमुत्र भास्करे
महीषु चाम्बिके युवां विधाय देहिनो बहून् |
क्षितेः सुधाकरं गतान् पितॄन् विनेतुमव्यये
तनू च तत्र बभ्रथुः प्रपञ्चराज्ञि मायया ||२. १९||
Oh Ambike! You both have done enormous creation in the world of Sun, mid
world and on Earth. Oh, eternal queen of the worlds you both assume different
forms playfully to lead Pitris who go to the world of Moon. ||2.19||
Abode of Devi along with Ishvara in three worlds viz.,
ManushyalokaPitrilokaDevalokas is mentioned here. ||2.19||
नभोऽन्तरे हिरण्मयं विभुं प्रचक्षते हरं
दिनेशबिम्बबिम्बितं भणन्ति पङ्कजासनम् |
इहास्मदन्तरालयं वदन्ति विष्णुमच्युतं
सवित्रि जन्मिनामियं त्रिमूर्तिवादिधोरणि ||२. २०||
Oh, Mother! Lord with golden complexion revealed in mid world, Antariksha
is regarded as Hara, revealed in the Sun is called Brahma and the Lord who
is within us, is termed as Vishnu by people who propagate the concept of
three forms (trimurti). ||2.20||
Purusha presiding in the three lokas viz., Bhuhu, Bhuvaha and Svaha is
described here according to the pouranikas who put forward the concept of
three forms (trimurti) as described in legends. ||2.20||
नभोऽन्तरे प्रचक्षते हिरण्मयाङ्गमीश्वरं
दिनेशबिम्बपूरुषं हिरण्यगर्भमाख्यया |
विराजमानमक्षरं विराजमन्तरे नृणां
सवित्रि तत्त्ववेदिनामियं तु नामकल्पना ||२. २१||
Oh, Mother! Vedantins have conceived different terminology. The golden form
revealed in the sky is Ishvara. Purusha reflected in the Sun (solar system)
is Hiranyagarbha and the divine form shining in the hearts of people is
Akshara Purusha, Super form (viraja). ||2.21||
हिरण्मयाङ्गमम्बरे वदन्ति सोममम्बिके
दिवाकरस्य मण्डले तु बिम्बितं पुरन्दरम् |
शरीरिणामिहान्तरेऽग्निमालपन्ति भासुरं
चिरन्तनोक्तिदर्शिनामियं शिवे प्रणालिका ||२. २२||
Oh Ambike! According to the concept of old system of Vaidikas, visionaries
of Mantras, golden Purusha who is in the sky is called Soma. He is regarded as
Purandhara (Indra) when he is reflected amidst solar system. Oh Shive! One who
is shining in the hearts of people on Earth is called Agni by them. ||2.22||
सरोरुहाक्षवाग्वधूमनोहरौ तु पूर्वव-
त्सुधांशुबिम्बपूरुषस्तु रुद्रसंज्ञकः शिवे |
हिरण्मयोऽन्तरिक्षजात ईश्वरः सदाशिवः
सदेव वस्तु काञ्चनाङ्गि पञ्चमूर्तिवादिनाम् ||२. २३||
Oh Golden Deity! As told earlier, the Lord who is in the Sun's abode is
Sarasvati's consort Brahma, the Creator and lotus eyed Vishnu is in our
hearts. Oh Shive! the Lord who is revealed in Soma is Rudra, the golden
purusha Ishvara who took birth in mid world (antariksha) is Maheshvara and
allpervading lord Parabrahma is Sadashiva. These are the forms according to
the tenet of five forms of the lord (pancamurtivadins). ||2.23||
The tenets of Shaiva and Shaaktas consider Brahma, Vishnu, Rudra, Maheshvara
and sadhashiva as five forms of the Lord. ||2.23||
प्रभोः प्रमाऽऽदितस्ततः प्रमावती स्वयं पृथग्
विहायसा शरीरिणी प्रभौ ततो हिरण्मये
हिरण्मयाङ्गनाकृतिर्नभोऽन्तरे च भास्करे
तथाऽन्तरेषु देहिनां महेश्वरी जयत्युमा ||२. २४||
In the beginning she was the Consciousness (chit prama') of the lord and then
as a second form she herself was the Universal consciousness. Her third form
was the sky, Daksha. The fourth one is in the space enclosing three planes
viz.,Bhu, Bhuvaha and Swahathe earth, mid region and the heavens. Her fifth
form is golden form in the Sun and Uma is shining in the hearts of people
as Maheshvari, in her sixth form. ||2.24||
Six manifestations of Devi Uma, the three forms before creation and the
three after are described here. ||2.24||
मदीयमम्बिकाऽखिलस्य विष्टपस्य दुष्टधी-
दविष्ठपादपङ्कजा धुनोतु कष्टजालकम् |
इमे च कोमलैः पदैरमूल्यतल्पशालिन-
स्तदीयमञ्चरूपतां भजन्तु पञ्चचामराः ||२. २५||५०
May the mother of all the worlds whose lotus feet are not attainable to
wicked people eradicate my difficulties. May these precious words woven in
panchachamara meter serve as a delicate comforting bed for her. ||2.25||
The poet has used the term `shayya bed' to suggest that his composition
is woven with soft words with simple letters. Devi's joyful companionship
with her beloved is suggested by the term Panchachamara. ||2.25||
% File name : umAsahsram.itx
%--------------------------------------------
% Text title : umAsahasram stabaka 02
% Author : Kavyakantha Ganapati Muni, disciple of Ramana Maharshi
% Language : Sanskrit
% Subject : philosophy/hinduism/religion
% Description/comments :
% Sanskrit Transliterated by : Various volunteers listed at http://surasa.net/uma, Daksha
% Proofread by : Daksha, Sunder Hattangadi sunderh@hotmail.com
% Translation and Copyrights by :
% Dr. S. R. Leela, Dr. Jayanthi Manohar, M. P. Pandit
% Project Sponsored, Coordinated, and Published by : Daksha and Pradip Dalal
% Latest update : April 14, 2014
% Send corrections to : (sanskrit at cheerful dot c om)
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