Umasahasram stabaka 17
||उमासहस्रम् ||||umasahasram ||
पञ्चमं शतकम् Fifth Shataka
सप्तदशः स्तबकः 17th Stabaka
मदकरीशक्तिः Exhilaration and adulation of Shakti
चम्पकमालावृत्तम् Champakamala meter
पापविधूतौ निर्मलगङ्गा तापनिरासे चन्द्रमरीचिः |
भर्गपुरन्ध्रीहासकला मे भद्रममिश्रं काऽपि करोतु ||१७. १||
May the radiant smile of the lady of Bharga, Lord Iswara, bless me with
all the auspiciousness; The smile which acts like the sanctifying Ganga at
the time of removing sins is like the cool rays of the moon, at the time of
alleviating heat. ||17.1||
शिष्टकुलानां सम्मदयित्री दुष्टजनानां संशमयित्री |
कष्टमपारं पादजुषो मे विष्टपराज्ञी सा विधुनोतु ||१७. २||
Let the Empress of the Universe remove my suffering; I serve at the feet
of the Goddess who gladdens the hearts of the good and who punishes the
evil. ||17.2||
नूतनभास्वद्बिम्बनिभाङ्घ्रिं शीतलरश्मिद्वेषिमुखाब्जाम् |
ख्यातविभूतिं पुष्पशरारेः पूतचरित्रां योषितमीडे ||१७. ३||
I take pride in praising the Goddess, the lady love of the enemy of cupid
(Lord Iswara); who has a most sanctifying history, whose attainments and
riches are too very wellknown, whose pair of feet glows like the orb of the
rising sun and whose beautiful face glistens like a fresh lotus. ||17.3||
उज्ज्वलतारे व्योम्नि लसन्ती सारसबन्धौ भाति तपन्ती |
शीतलभासा चिन्तनकर्त्री पातु कुलं मे विष्टपभर्त्री ||१७. ४||
May the divine lady who protects this world shower special blessings on my
family; this divinity sports in the vast space, brightened by the brilliant
stars ||17.4||; executes the act of seeing by the instrument viz sun;
uses the moon for the thinking faculty.
Sun is the eye; moon is the mind of the Universal spirit according to
Srutis, Vedic lore. ||17.4||
प्राणमनोवाग्व्यस्तविभूतिर्लोकविधातुः काचन भूतिः |
पुष्करपृथ्वीपावकरूपा शुष्कमघं नः सा विदधातु ||१७. ५||
Pray to the goddess to burn down all my sins; She who is the glory of the
creative power of the creator; who has divisioned her wealth among the three
essentials viz., Prana, manas and vak; She whose visible form consists in
the primordial elements viz., water, earth and fire. ||17.5||
Prana, manas and tejas are the subtle forms of water, earth and fire. Hence
the Devi, alone can remove the sins committed by prana, manas and vak. ||
17.5||
इष्टफलानामम्ब समृद्ध्यै कष्टफलानां तत्क्षणधूत्यै |
चेष्टितलेशोद्दीपितशक्तिं विष्टपभर्त्रि त्वामहमीडे ||१७. ६||
Oh Empress of the universe! Mother! Pray to you for the fulfillment of all
the wishes, for blowing away the sufferings at once, because your power is
propelled by even a small act of good. ||17.6||
भूमिरुहाग्रस्थापितभण्डाद्यो मधु पायं पायमजस्रम् |
विस्मृतविश्वो नन्दति मातस्तत्र किल त्वं धाम दधासि ||१७. ७||
Oh, Mother! You have made your abode, the great vessel, sahasrara placed
on top of the tree from which you enjoy drinking incessantly the intoxicating
drink, unaware of the world. ||17.7||
In traditional representation, the body stands for the tree, the sahasrara,
for the vessel, and nectar there in, as the intoxicating drink, partaking
of which makes one forgetful of the world. ||17.7||
कोऽपि सहस्रैरेष मुखानां शेष इतीड्यः पन्नगराजः |
उद्गिरतीदं यद्वदनेभ्यो देवि तनौ मे तद्वत पासि ||१७. ८||
Oh Devi! This king of serpents, who is praised as adishesha because of his
thousand faces, is of immeasurable power; spews venom from his innumerable
mouths in my body; save me from this poisonous effect. ||17.8||
The allusion here, is to the legendary episode of the churning of ocean
by the gods and demons. As the churning process started, ferocious poison,
halahala, appeared first. The last product was nectar. In the same way, the
body of the yogi is subjected to deep pain due to the process of cleansing,
before Kundalini rises to the sahasrara. The poet is speaking from his own
experience. ||17.8||
साकममेये देवि भवत्या प्रातुमहन्ता यावदुदास्या |
तावदियं तां मूर्छयतीशे पन्नगराजोद्गारजधारा ||१७. ९||
Oh Unparalled One! It is true that the ego should remain indifferent to the
poison so that it can enjoy the blissful stream of nectar along with you,
later; but then again I am rendered helpless as the power of the poison
overpowers the ego by infatuating it. ||17.9||
The poet expresses further the sufferings undergone during the period of
kundalini rising to the sahasrara. ||17.9||
शाम्यतिचिन्ताजीवितमस्यामिन्द्रियसत्ताऽप्यस्तमुपैति |
याति निरुद्धा हा गलदेशे संशयमेषा मातरहन्ता ||१७. १०||
Oh, Mother! Thought process comes to a halt due to the overpowering
influence of this poison. Senses stop functioning as they lose their vitality;
the ego gets choked at the region of the neck; It is surprising that a yogi
whose body you use for the manifestation of your power, should undergo this
pitiable state of near death! ||17.10||
गौरि महेशप्राणसखी मां पाहि विपन्नां मातरहन्ताम् |
सा यदि जीवेदीश्वरि तुभ्यं दासजनस्तामर्पयतेऽयम् ||१७. ११||
Oh Gauri, the dearest friend of Mahesha, save me who is in deep distress. If
my ego survives, this catastrophe, I, your avowed servant, shall for sure,
offer the ego to you. ||17.11||
त्वत्स्मृतिवीर्याच्छान्तिसमृद्धां मातरहन्तां शुद्धतमां मे |
आत्मभुजिष्यां कर्तुमिदानीं शांतधियस्ते कोऽस्ति विकल्पः ||१७. १२||
Mother, I am a calm and quiet soul. My ego is highly disciplined owing
to the rich influence caused by meditating on you. Hence it is pure with
no residue of impurity left in it. When this is the case, why are you not
admitting it to your service? Please do not doubt me. ||17.12||
मन्दरधारी नामृतहेतुर्वासुकिरज्जुर्नामृतहेतुः |
मन्थनहेतुस्साऽमृतहेतुः सर्वबलात्मा शर्वपुरन्ध्री ||१७. १३||
Mount Mandara, used as the churning rod, is not the cause of churning
nectar or Vasuki, who was used as the rope round the mountain. In reality,
the cause of churning nectar is the consort of Lord Sharva, who is actually
the essence of all beings. ||17.13||
प्राणिशरीरं मन्दरशैलो मूलसरोजं कच्छपराजः |
पूर्णमनन्तं क्षीरसमुद्रः पृष्ठगवीणा वासुकिरज्जुः ||१७. १४||
The body of the living being is the Mandara Mountain. The muladhara (lotus)
chakra is the great tortoise on which the mountain rests while churning. The
heart region, which is infinite, called as dahara, is the milky ocean. The
backbone in the shape of veenadanda is the rope vasuki, the serpent. ||
17.14||
In this verse the underlying significance of the most popular story of
the churning of the ocean is explained. The entire story is symbolic. The
process of churning symbolizes the spiritual act. ||17.14||
दक्षिणनाडी निर्जरसेना वामगनाडी दानवसेना |
शक्तिविलासो मन्थनकृत्यं शीर्षजधारा काऽपि सुधोक्ता ||१७. १५||
The right nostril, the vein called pingala nadi, in the tantrashatra,
is the army of gods; the left nostril, the vein called, ida nadi, is the
army of demons. The play of Shakti is the act of churning; the exhilarating
juice that exudes from the sahasrara is the nectar, resulting from the act
of churning. ||17.15||
Pingala is situated to the right of the central vein called sushumnanadi,
and Ida, to the left of sushumna. The act of breathing is referred to
here. Yogic breathing or pranayama increases the power of the yogi in many
ways. Symbolism of the samudramanthana is extended to the yogic excersice,
pranayama. ||17.15||
कण्ठनिरुद्धे भूरिविषाग्नौ तैजसलिङ्गावासिहरेण |
त्वद्बलजातं स्वाद्वमृत्तं को देवि निपीय प्रेत इह स्यात् ||१७. १६||
Though the profuse flames of the poison choke the throat, they are stopped
from spreading further by Hara residing in the taijasalinga; then exudes
the nectar on the top; which yogi will reach the realm of the departed souls
after consuming exhilarating drink? (No one is the answer). ||17.16||
The word `death' is not used with reference to a yogi who gives up his
body after the rise of Kundalini. ||17.16||
The chakras from Muladhara upto Agna, which are of the nature of Agni,
Surya and Soma respectively are considered in three sections. The first
section consisting of mula and svadhisishtnana, is known as agnimandala. This
is also considered the tejolinga situated in the muladhara. Hara situated in
muladhara, checks the spread of poisonous flames further, is what is intended
by the author. This expression is again a result of the experience of the
poetyogi, who lived in the Mountain Arunachala, which is spoken of as the
legendary taijasalinga. ||17.16||
Hara, Lord Shiva stopped the poisonous flames from spreading by drinking
the same, which was held in his neck causing bluish coloring of his neck. This
story from the purana explains the term Nilakantha, an epithet used for Lord
Shiva. ||17.16||
येन विभुस्ते माद्यति शर्वो यत्र शिवे त्वं क्रीडसि हृष्टा |
सम्मदमूलं तं मदमाद्ये वर्धय पुत्रेऽनुग्रहपात्रे ||१७. १७||
Oh Divine Spirit! Even your Lord enjoys that exhilarating flow and you,
sport to your heart's content in that stream. May I request you to help
increase the mada, the root cause of ananda in Ganapati, you're first born,
the recipient of the choicest blessings. ||17.17||
यो मदमीदृङ्मार्गमुपेक्ष्य स्वर्विभुपूज्ये गर्वसमेतः |
आहरति श्रीबाह्यसमृद्ध्या ना सुरया वा सोऽसुर उक्तः ||१७. १८||
Oh, Mother! Worshipped by the lord of heavens, Indra, anyone with a false
sense of prestige indifferent to this right path of sublimity and rejoice,
takes to the path of ugly display of wealth and intoxicating drinks, is
called asura. ||17.18||
By giving up a natural and noble path that results in realization, only
an asura treads a path of senseenjoyments. ||17.18||
ताम्यति तीव्राफेननिषेवी क्लाम्यति संवित्पत्रनिषेवी |
भ्राम्यति हालाभाण्डनिषेवी शाम्यति शीर्षद्रावनिषेवी ||१७. १९||
He, who drinks the highly intoxicating drink called ahiphena (opium) suffers
no doubt; he who consumes the leaf of ganjamarijuana) might feel elated in the
beginning; but is bound to suffer at the end. Those who deceive themselves
by consuming large quantities of liquor are disillusioned. However, a yogi,
who drinks at the fountain of sahasrara, attains peace. ||17.19||
अस्तु विरेके पथ्यमफेनं पत्रमजीर्णेष्वस्तु निषेव्यम् |
अस्तु हितं तद्यक्ष्मणि मद्यं संसृतिहारी देवि रसस्ते ||१७. २०||
Ahiphena (opium) is administered as medicine during the state of diarrhea;
when suffering from indigestion ganja is given to cure the illness;
strong liquor is used to control the disease kshaya or tuberculosis. But
the somarasa oozing out of the sahasrara cures the very cycle of birth and
death and liberates the yogi forever. ||17.20||
अस्तु विरेके पथ्यमफेनं पत्रमजीर्णेष्वस्तु निषेव्यम् |
अस्तु हितं तद्यक्ष्मणि मद्यं संसृतिहारी देवि रसस्ते ||१७. २०||
Poisonous medicine is administered in curing diarrhea; when suffering from
indigestion ganja is given to cure the illness; strong liquor is used to
control the disease, kshaya (tuberculosis). On the other hand, Oh Devi! Let
me have only the somarasa oozing out of the sahasrara that cures the very
cycle of birth and death. (Liberates the yogi for ever). ||17.20||
नैव महान्तस्सत्त्वसमृद्धाः सर्वमदेष्वप्यम्ब चलन्तु |
अल्पजनानां मादकवस्तुप्राशनमीशे नाशनमुक्तम् ||१७. २१||
Though all the objects including the despicable intoxicating drinks and
powders have some medicinal properties which can be used to treat some
diseases, they are not advisable for all. The only acceptable right royal
path is worship of the Devi with the full knowledge that realization leads
to liberation, the latter being the goal of human existence. ||17.21||
The poet Ganapati Muni was a practicing Ayurveda vydya. Hence the above
medicinal information in his poetry is understandable. ||17.21||
केऽपि यजन्ते यन्मधुमांसैस्त्वां त्रिपुरारेर्जीवितनाथे |
अत्र न यागो दूषणभागी द्रव्यससङ्गो दुष्यति यष्टा ||१७. २२||
Oh Dear wife of the destroyer of the three cities! Some worship by making
use of the five objects classified as panchamas or five makaras viz., maithuna
manini, madya, mamsa, mudra, matsya. The act in itself may not be faulty. But
owing to the bad association, the worshipper becomes adulterated. ||17.22||
दक्षिणमार्गे सिद्ध्यति भक्तः सव्यसरण्यां सिद्ध्यति वीरः |
नेश्वरि सव्ये नाप्यपसव्ये सिद्ध्यति दिव्ये त्वध्वनि मौनी ||१७. २३||
Oh Iswari! The devotee attains the ultimate by going in right path i.e.,
samayachara; by going in the left path i.e., kulacharamarga, the yogi becomes
a vira. But a mauni, does not attain his wishes in both the paths mentioned
above. He attains the ultimate in the third marga viz., divyamarga, the
divine path. ||17.23||
The tantrikas speak of three paths viz., pashubhava, virabhava and
divyabhava. The first two lines mention the first two paths; the last two
lines mention the third one. ||17.23||
नार्चनभारो नापि जपोऽस्यां दिव्यसरण्यां भव्यतमायाम् |
केवलमम्बापादसरोजं निश्चलमत्या मृग्यमजस्रम् ||१७. २४||
This third path, the divyapatha, is great indeed! Because here there is
no difficulty in collecting a variety of material for worship, nor is there
the tough task of repeating the mantras. It is very simple. Just meditate on
the lotus feet of the Mother with singular devotion to get the ultimate. ||
17.24||
The divyamarga, does not expect any external things. ||17.24||
काचिदमूल्या चंपकमाला वृत्तनिबद्धा मञ्जुलमाला |
अस्तु गणेशस्येश्वरकान्ता कण्ठविलोला चंपकमाला ||१७. २५||४२५
May this priceless wreath fashioned by the poet Ganesha, possessed of
sweet sounding words set to champakamala meter; adore the neck of the Devi
like a garland of beautiful champaka flowers. ||17.25||
% File name : umAsahsram.itx
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% Text title : umAsahasram stabaka 17
% 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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