Umasahasram stabaka 16
षोडशः स्तबकः 16th Stabaka
अध्यात्मं शक्तिवैभवम् Opulance of Shakti and Mystic Experiences
कुमारललितावृत्तम् Kumaralalita meter
The sixteenth section is named as Kumaralalita stabaka as it is set in
the Kumaralalita meter. In this section the eulogy of the Divine Mother in
accordance with the mystic experiences continues from the previous stabaka.
महोविहतमोहं महेशमहिलायाः |
स्मितं वितनुतान्मे गृहेषु महमग्र्यम् ||१६. १||
Let the gentle smile of the consort of Lord Mahesha, which removes the
vice viz., moha, infatuation by its radiant quality, create an ambience of
brilliance in my dwelling place. ||16.1||
The poet prays for a constant state of awareness in him wherever he
lives. ||16.1||
इयद्बहुलगोलं जगल्लघु दधाना |
पितामहमुखैरप्यखण्डितविधाना ||१६. २||
अदुष्टचरितेभ्यः शुभान्यभिदधाना |
कुलानि मलिनानां हतानि विदधाना ||१६. ३||
दुकूलमरुणांशुप्रभं परिदधाना
हरस्य रजताद्रिक्षितीशितुरधीना ||१६. ४||
मुनीन्द्रकृततन्त्रप्रसिद्धबहुदाना
उमा बलमलं नस्तनोत्वतुलमाना ||१६. ५||
From 2nd verse up to the 5th verse it is a single unit, because the
description of the Devi ends with the verb in the 5th one.
Let Devi Uma give us enough strength, who is of immeasurable measure;
she who bears with ease the mighty systems of the universe consisting of
innumerable globes, whose style of functioning remains undeterred by even the
creator himself (2); Who pronounces (gives) the most auspicious blessings on
those whose character is spotless even while uprooting those who are adamant
and evil in their tendencies (3); donning a fine silk attire of the color of
the rising sun but always under the control of Hara, the Lord of the Silvary
white Kailasa mountain (4); who has been greatly generous in blessing the
seekers,who are well versed in the practice of tantrashastra (5). ||16.25||
निरस्तविषयां यद् दधाति मतिकीलाम् |
समस्तजगदीशे धृतिस्तव मतेयम् ||१६. ६||
Oh the empress of this Universe, when the intellect of the seeker is
flamed with all lesser thoughts, mental notions (when it is cleared of
all impurities), it acquires the name Dhruti. Achieving this constancy is
otherwise known as holding you or attaining you. `nirvishayabuddhi dharanaiva
devi dharana' ||16.6||
श्रुता प्रवणचित्तं स्मृता नरमपापम् |
धृता हृदि विधत्से गतस्वपरभावम् ||१६. ७||
Oh Devi! If a person hears about you, he becomes humble; if a seeker
remembers you, you make him pure; if he meditates upon you, you remove the
basic difference between mine and thine! (A sense of unity dawns on him at
once). ||16.7||
Oh, Mother! How generous you are! The stages of upasana viz., shravana,
manana, and nidhidyasana are mentioned here. ||16.7||
अहंमतितटिन्याः सतामवनिमूलम् |
त्वमेव किल सेयं महर्षिरमणोक्तिः ||१६. ८||
Oh the protector of the good! It is a wellknown fact that you are the
source of the stream of consciousness. You are that Ego, I principle,
`aham,' indicated by my guru, the revered Ramana Maharshi, as the root of
all thought process. ||16.8||
Bhagavan Ramana advised those who questioned about the existence of god,
to trace the path of the ahampratyaya (Ego,I principle) and find out its
root. He also told them, that, those who get at the source of `aham' will
obtain `god'. ||16.8||
अहंमतिलतायास्त्वयीशवधु कन्दे |
स्थितोऽम्ब भुवनस्य प्रविन्दति रहस्यम् ||१६. ९||
Oh the consort of the Lord! The creeper of aham has you for its root;
Oh, Mother! The seeker, who establishes himself at the root comprehends the
mystery, subtle secret of the Universe. ||16.9||
Ahammati is likened to a stream in the above verse and to a creeper in the
present one. The words tatini and lata are in feminine gender to suit the
compared viz, Uma, Devi, Kundalini etc, all of which are femine words. In
Sanskrit language words carry genders. ||16.9||
यदेतदखिलाम्ब प्रसिद्धमिव दृश्यम् |
तवैव किल जालं गतो भणति मूलम् ||१६. १०||
Oh the Progenitor of the Universe! This manifested world full of variety
and beauty appearing as constant is your handiwork; so says the yogi who
has reached the source point, i.e. you. ||16.10||
प्रपश्यसि पराची जगद्विविधभेदम् |
स्वतः किमपि नान्यत्प्रतीचि पुरतस्ते ||१६. ११||
From an outward view point you see this world, as full of variegated things;
whereas from an inward view, there is nothing excepting you. ||16.11||
There is only one principle and that is consciousness that manifests in
a variety of ways. The existence is wholly and solely only Devi and nothing
else. ||16.11||
स्तुता भवसि शश्वत् स्मृता च भजने त्वम् |
धृता भवसि योगे तता भवसि बोधे ||१६. १२||
You are praised, constantly remembered and meditated by yogis. You permeate
all faculties such as understanding and awareness. ||16.12||
स्तुता दिशसि कामं स्मृता हरसि पापम् |
धृताऽस्यधिकशक्त्यै तता भवसि मुक्त्यै ||१६. १३||
When praised you bless the seeker with all his wishes; When remembered
you remove his sins; held by the yogi in this heart, you give him strength
extraordinary; permeating all stages of progress you guide him to get
liberated finally. ||16.13||
Eulogy bestows wishes, dhyana removes sin, yoga gives strength and jnana
gives liberation. ||16.13||
विशुध्यति यताशी प्रमाद्यति न शुद्धः |
प्रमादरहितस्य स्फुटे लससि कञ्जे ||१६. १४||
A seeker who practices control over food is purified; a purified soul
becomes flawless, a faultless one is the fit person for the Devi to sport
in his sahasrara. ||16.14||
The figure is ekavali a string like composition, where the previous one
leads to the next one. ||16.14||
स्फुटं यदि सरोजं नटीव पटु नाट्यम् |
करोषि यतबुद्धेर्जगज्जननि शीर्षे ||१६. १५||
Oh Mother of the Universe! You dance freely like an expert dancer in the
sahasrara of a yogi, which is fully blown. ||16.15||
शिरोगतमिदं नः प्रफुल्लमयि पद्मम् |
अनल्पमकरन्दं त्वमम्ब भव भृङ्गी ||१६. १६||
The sahasrara on my head, the lotus with thousand petals is full of
nectar. I invite you to taste the same like a bee. ||16.16||
सरोजमतुदन्ती पिबाम्ब मकरन्दम् |
महामधुकरि त्वं भजेर्मदममन्दम् ||१६. १७||
Mother, without disturbing the flower you partake of the nectar. An expert
bee that you are, you know how to taste the juice keeping the flower intact. ||
16.17||
The yogi undergoes painful experience in the body at the time of Kundalini
rising to sahasrara. Hence the yogi supplicates to the Mother to be delicate
in handling the flower. It is a figurative speech. ||16.17||
अमङ्गलमितः प्राङ् मयेशवधु भुक्तम् |
इतः परममेये सुखान्यनुभव त्वम् ||१६. १८||
Oh the Immeasurable! Consort of the Lord! I have suffered a lot earlier. Now
may you experience happiness. ||16.18||
The suggestion is quite evident. A person in his ignorance undergoes untold
miseries in life. Once awareness dawns on him, he will be one with the supreme
consciousness, where there is no bhoktrubhava or enjoyership. Mother is the
only enjoyer. Hence the yogi says, `You enjoy'. ||16.18||
अहङ्कृतिवशान्मे चिदीश्वरि पुराऽभूत् |
तवाभवदिदानीं ममास्ति न विभुत्वम् ||१६. १९||
Oh Empress! Earlier i.e., before the raise of the Kundalini, I was under
the impression that I am separate consciousness. You have proved me wrong. `I'
have become yours. ||16.19||
The great virtues viz., all pervasiveness and over Lordship belongs to You,
not me. ||16.19||
यदाऽभवदियं मे तदाऽन्वभवदार्तिम् |
तवेश्वरि भवन्ती भुनक्तु शमिदानीम् ||१६. २०||
Oh Devi! This `I' (of mine) has completely surrendered to you after
undergoing a lot of suffering. (Therefore) Let it find the long cherished
solace and fulfillment, at least now, under your control. ||16.20||
करोत्वियमहन्ता विवादमधुनाऽपि |
तथाऽपि पुरतस्ते महेश्वरि विवीर्या ||१६. २१||
Oh Maheshwari! This ego, I, however much it may wag its tail; it stands
exposed in its weakness in your presence. There is no match between the
individual ego and the Supreme consciousness. ||16.21||
इयं च तव बुद्धेर्यतो भवति वृत्तिः
इमामपि कुरु स्वां क्षमावति विरोषा ||१६. २२||
Oh the Goddess of forgiving nature! Since this faculty of intellect belongs
to you accept the same as yours, free from anger. ||16.22||
सुधाब्धिरिह मातस्तरङ्गशतमाली |
चिदभ्रपुरमत्र प्रभापदमदभ्रम् ||१६. २३||
Oh, Mother! In this body is found the ocean of nectar that has hundreds
of waves; this body is also the source of brilliant light called,
chidakasa. Reside here at ease. ||16.23||
The tantrashastra depicts the sahasrara as the ocean of nectar, the chidakasa
pure as the brahmapura or dahara. Devi is requested to stay happily in the
yogi's body, as there is enough to eat (in the form of nectar) and a place
to live (in the form of dahara). ||16.23||
कुरु त्वमिदमेकं निजालयशतेषु |
सवित्रि विहरास्मिन् यथेष्टमयि देहे ||१६. २४||
Oh, Mother! You have hundreds and thousands of homes to live in. Pray! Favor
me by selecting this body of mine as one of your abodes and reside here as
you please. ||16.24||
कुमारललितानां कृतिर्गणपतीया |
करोतु मुदमेषा कपर्दिदयितायाः ||१६. २५||४००
May these verses composed in the Kumaralalita meter by Ganapati Muni please
the wife of Kapardi, Lord Iswara. ||16.25||
||समाप्तं च चतुर्थं शतकम् ||
||End of Fourth Shataka ||
% File name : umAsahsram.itx
%--------------------------------------------
% Text title : umAsahasram stabaka 16
% 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
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