Umasahasram stabaka 27
सप्तविंशः स्तबकः 27th Stabaka
प्रचण्डचण्डी Fierce form of Devi as Chhinnamasta
शिखरिणीवृत्तम् shikharini meter
विधुन्वन्ध्वान्तानि प्रतिदिशमधर्मं प्रतिदिशमधर्मं परिहरँ-
च्छ्रियं व्यातन्वानस्सपदि शमयन् दुःखपटलम् |
सहस्राराम्भोजे द्रवमसदृशं मे प्रजनयन्
प्रचण्डायाश्चण्ड्यास्सितहसितलेशो विजयते ||२७. १||
In this section the poet glorifies the Devi in her praachandachandi form,
which also happens to be his favorite form of worship.
Victory to the tiny portion of the gentle smile of the goddess
praachandachandi! It is this smile that dispels the darkness of the ten
directions; it shatters the evils that obstruct the path of the good,
bestows prosperity and removes suffering. It is the same smile that has
caused the flow of the indescribable elixir in the thousand petalled lotus
in my cranium. ||27.1||
Tantrashastras extol chinnamasta as praachandachandi, while expounding
the ten mahavidyas (dashamahavidyas). ||27.1||
अरीणां शीर्षेषु ज्वलितदवकीलीन्द्रसदृशं
विनम्राणां शीर्षेष्वमृतकरबिम्बेन तुलितम् |
विरोधिध्वान्तानां तरुणतरणिप्राभवहरं
प्रचण्डायाश्चण्ड्याश्चरणमसतां हन्तु विभवम् ||२७. २||
Let almighty feet of Devi praachandachandi subdue the evil. It acts like a
wheel of fire on the heads of the enemies; it is cool like the rays of the
moon on those who bow down to her; it is even more capable than the young
rays of the sun in removing the dense darkness. ||27.2||
भजे भासां शालां निखिलधिषणानां जनिभुवं
बलानामाधात्रीं निखिलभुवनेन्द्रस्य दयिताम् |
भजन्ते यां गीतैर्मधुसमयमाद्यात्पिकवधू-
कलालापा हृद्यैर्हयवदनपङ्केरुहदृशः ||२७. ३||
I worship the beloved of the Lord, who is the orginal source of all
brilliance in the world, the homeland of all intellect, the generating point
of all types of capabilities. The great glory of the Devi is sung by the
kinnara women through their most soulful songs. ||27.3||
Kinnara, Kimpurusha, yaksha, Vidyadhara etc., are demi gods found mentioned
in Hindu mythology and other scriptures. Kinnaras and Gandharvas are described
as adepts in the art of music. ||27.3||
ज्वलन्ती तेजोभिर्महिषमथने या तव तनुर्-
लसन्ती लावण्यैर्गिरिशरमणे या तव तनुः |
विना क्रोधप्रीति न किमपि तयोर्भेदकमभूत्
तयोराद्या दुर्गा भवति ललिताऽन्या मुनिनुते ||२७. ४||
Oh Devi! Praised by the sages, your form blazes with flashes of flames
at the time of slaying the evil giant mahisha; the same form glitters with
lovely sheen in the company of your Lord. What a wonder! Surely there is no
separating mark between the two excepting the feelings of anger and love. The
first form is known as Durga, while the other is known as Lalita. ||27.4||
सहस्रं भानूनां भवति दिवासानामधिपतेः
सहस्रं शीर्षाणां भवति भुजगानामधिपतेः |
सहस्रं नेत्राणां भवति विबुधानामधिपतेः
सहस्रं बाहूनां भवति समये हैमवति ते ||२७. ५||
Sun has thousand rays; Ananta, the lord of serpents, has thousand hoods;
Indra, the lord of the gods, has thousand eyes; Oh Haimavati, the daughter
of the mountains! You assume thousand shoulders when you wish to punish the
evil. ||27.5||
In Sanskrit language, Sun is Sahasramsu, Ananta is Sahasrashirsha and
Indra is Sahasraksha. ||27.5||
प्रसन्नो वक्त्रेन्दुर्न च नयनयोः कोऽप्यरुणिमा
न कम्पो बिम्बोष्ठे स्मितमपि लसत्काशविशदम् |
सरोजाभः पाणिः किणविरहितः कोमलतमो
ज्वलच्छूलं त्वासीज्जननि ताव शुम्भाय भयदम् ||२७. ६||
Mother! Your moonface is pleasant. There is no sign of anger either in your
eyes or on your lips; your smile is also as bright and pure like the lovely
kasha flower. Your hands are tender like the lotus buds and have no scar of
(holding) weapons. But your shulayudha was blazing to strike terror in the
heart of shumbha. What a contrast! ||27.6||
You remained cool, calm and lovely and yet slayed the giant with a fierceful
weapon. ||27.6||
वधे शुम्भस्यासीत्तव जननि या काचन तनुर्-
दधानाऽग्र्याः शक्तीः शशिकिरणसारोपमरुचिः |
इमां ध्यायं ध्यायं स्मरहरसखि व्याकुलमिदं
मनो मे विश्रान्तिं भजति भजतां कल्पलतिके ||२७. ७||
Oh wish yielding tree of the devotees, Oh beloved of Shiva, my mind meditates
constantly on the most graceful, cool and lovely form you assumed while slaying
the shumbhasura. You had invoked all the superior powers at your disposal like
brahmani; I find absolute peace as I think of that form of yours. ||27.7||
यदि त्वं संहारे पटुरसि सवित्रि त्रिजगत-
स्तदेतत्त्वां याचे सरसिरुहगर्भादिविनुते |
इमे मे पाप्मानो भगवति नदन्तो बहुविधा-
स्तदेषु प्रख्यातं प्रतिभयतमं दर्शय बलम् ||२७. ८||
Oh Goddess, the mother of the three worlds! You are praised by even
brahma and other gods. You pride yourself as the destroyer. Innumerable
sins committed by me scare me by their growls. Show your renowned power of
destruction in removing my sins. ||27.8||
बिभेदोरः क्रोधात्कनककशिपोरब्धितनया-
कुचग्रावोल्लीढैरतिशितशिखैर्यः किल नखैः |
त्वया दत्ता शक्तिर्नरहरिशरीराय जगतां
विनेत्रे पुंसेऽस्मै जननि रणरङ्गस्थलरमे ||२७. ९||
Vishnu is the beloved Lord of Lakshmi, the daughter of the ocean. They
say that in his avatara as Narasimha, he was able to tear open the heart of
the demon, Hiranyakashipu due to the power you transferred to him. You are
Lakshmi who gives victory in the war field. ||27.9||
अजेयस्त्रैलोक्यप्रकटितपताकः पलभुजां
बिडौजा यत्कारागृहपरिचयी पङ्क्तिवदनः |
सहस्रारं साक्षाद्धृतनरशरीरं तमजयत्
तवैवावेशेन प्रियपरशुरम्ब द्विजशिशुः ||२७. १०||
Oh, Mother! That the unconquerable king of demons Ravana, who was
reigning supreme over the three worlds, was to taste defeat at the hands
at Kartaviryarjuna and was captured by him. Then the latter, the human
incarnation of the sahasrara chakra, was subdued by the young Rama, with his
favourite weapon, the axe, are all due to thy powerful influence. ||27.10||
Here is an allusion to the story of Kartaviryarjuna, of immense valour,
who defeated Ravana and was later killed by Parashurama. He was also
known as sahasrabahu because he was the incarnation of sahasrara chakra.
Parashurama is one of the ten incarnations of Vishnu; he is said to have
destroyed the arrogant kshatriyas. ||27.10||
त्वदीया सा शक्तिस्ककलजगदन्तेऽप्यनलसा
पुरा कार्यस्यान्ते तनयमयि हित्वा नृपरिपुम् |
अविक्षत्काकुत्स्थं दशमुखकुलोन्माथविधये
सहस्रांशुं हित्वा शशिनमिव घस्रे गलति भा ||२७. ११||
Mother, thy power is indescribable and does not rest even after the
dissolution (the end of the world); in the days of yore after leaving
Parasurama, you entered Sri Rama of the Kakutstra dynasty in order to destroy
Ravana, the haughty demon. It is like the rays of sun entering the orb of
the moon at the close of the day. ||27.11||
Reference to the story of Ramayana is found here. Devi , as Shakti, is
the sole promoter of all heroic deeds and destroyer of evil forces, is the
essence. ||27.11||
हृते लोकव्राते भगवति भवत्यैव स पुरा-
मरिः कीर्तिं लब्धुं चतुरमतिरायाति समये |
त्वया लोकत्राणे जननि रचिते राक्षसबधाद्
यशोऽवाप्तुं विष्णुर्मिलति च कुतोऽप्येष निपुणः ||२७. १२||
Oh Goddess! The real fact is that you annihilate the world at the right
time. But clever Shiva comes and gets the name and fame as samharakrit,
the destroyer. Similar is the case with the skilful Vishnu, who comes from
nowhere assumes the title, protector of the world, when actually you have
done everything to protect the people by removing the evil forces! ||27.12||
In Hindu mythology, the triumvirate, trimurtis, i.e., bramha, Vishnu
and Maheshwara, are considered the creator, protector and the destroyer
respectively of the world. Lord Shiva's samhara shakti, the power of
destruction and Lord Vishnu's protective ability, are none but Shakti
herself. ||27.12||
स्वरूपं ते वज्रं वियति रजसां सूक्ष्ममहसा-
मुपाधिस्ते स्तोमो भवति चपला काऽपि तनुभा |
अरुद्धा ते व्याप्तिर्बलमखिलदत्तं बलनिधेः
सहस्रांशः स्वस्य प्रभवसि समस्तस्य च शिवे ||२७. १३||
Mother! Thunder bolt is thy natural form; Light caused by the minute
particles in the space indicates your presence; the streak of lightning is
the glow of your body; hence You are the primary source of all energy and
you are allpervasive. Only a small portion of your immeasurable power is
sufficient to keep this entire world going. ||27.13||
Light and energy are the natural forms of the Devi. ||27.13||
यतः कालव्याजात्पचसि भुवनं वैद्युतमहः-
प्रभावात्कालीं त्वामयि विदुरतः पण्डितवराः |
प्रभोः शस्त्रं भूत्वा दहसि यदरीन्वज्रवपुषा
प्रचण्डां चण्डीं तद्भगवति भणन्त्यक्षयबले ||२७. १४||
Since You cause the annihilation of this world by Your own brilliance in the
guise of kala (time), You are adored as kali by the wise; You destroy enemies
of the world by becoming the severe weapon in the hands of the Lord. Hence
you are celebrated as the most fierceful goddess, (prachandachandi), the
perennial of source of energy. ||27.14||
अयि त्वामेवेन्द्रं कथयति मुनिः कश्चिदजरे
त्वया शस्त्राढ्यं तं भणति तु परस्तत्त्वविदृषिः |
युवां मातापुत्रौ भगवति विभाज्यौ न भवतस्-
ततो धीनां द्वेधा विबुधजनगोष्ठीषु गतयः ||२७. १५||
Oh the ever youthful Mother! Someone says you are Indra himself. The other
says Indra is allpowerful due to your power. I feel that, though this MotherSon
pair cannot be seen as separate, perspectives of intelligent people differ
(and therefore are seen differently). ||27.15||
विकुर्वाणा विश्वं विविधगुणभेदैः परिणमद्
विधुन्वाना भावान् भुवनगतिरोधाय भवतः |
वितन्वाना शर्वं चलवदचलं काचिदवितुं
विचिन्वाना जन्तोः कृतलवमपीशा विजयते ||२७. १६||
Victory to the Mother! Who is the incredible energy that fashions the
universe with a variety of characteristic hues. Oh the Supreme Spirit,
to support the worlds You remove the evil forces operating on them; You
also activate the immutable Lord and make Him the supporter of all, that
exists. Though engaged in these cosmic operations You also strive hard
to secure the safety of the individuals who perform good deeds! What a
wonder! ||27.16||
प्रभा भानोर्यद्वद्भवसि सकलस्यापि तपनी
प्रचण्डा शक्तिः सत्यखिलभुवनेशस्य तपतः |
सुधांशोर्ज्योत्स्नेव प्रमदयसि चेतः प्रविशतो
भवन्ती भूतादेर्दहरकुहरं मोदलहरी ||२७. १७||
Oh Mother Supreme! You being the most vibrant power of the Lord of the
universe are like the oppressive heat associated with the sun; Since You cause
delight by the wave of bliss to the subtle spirit seated in the heart region
(antaratma), You also act like the cool moonlight. ||27.17||
Paradoxical indeed! Nevertheless true. ||27.17||
प्रचण्डा गौरी वा त्वमसि वसुरुद्रार्कविनुते
स भीमः शम्भुर्वा विभुरभयदः पादसुहृदाम् |
तयोरेकं रूपं तव सहविभोः खेलति मह-
त्यमुष्मिन्नाकाशे धवलमहसि क्रीडति परम् ||२७. १८||
Mother praised by the Vasus, Rudras and the Adityas (the gods of all the
three regions), You are both fierceful and gentle; Prachanda and Gauri. Your
Lord Iswara is also equally capable of being both, terrific and agreeable. Your
fierce form is engaged in sport in the cosmic space while the gentle form
resides in soma, of cool light, as somaprabha. ||27.18||
According to Hindu cosmic understanding the three regions are
Bhulokaterrestrial, Bhuvarloka midregion and Swarloka celestial. The above
mentioned group of gods maintains these regions. ||27.18||
विभक्ता या द्वेधा त्वमसि गगने शीतमहस-
स्तथा रम्ये बिम्बे ज्वलितललितस्त्रीतनुविधा |
तयोर्ब्रूहीशाने जननि कतमा मे जननभूः
पुराजन्मन्यासीद्विकटमथवोग्रैव सुषुवे ||२७. १९||
Oh Ruler of the Universe! It is a fact that you here divided into two
feminine forms, the illuminated, Chandi and the pleasing, Lalita. As Chandi,
You are present in the high sky; as Lalita, You dwell in the moon. Tell me,
of the two forms, who was my mother in my previous birth? Did Chandi give
birth to the vikata(awkward looking) Ganapati? ||27.19||
दृशोर्भेदाद् दृष्टेर्न भवति भिदा काऽपि करयोर्-
न भेदाद्भिन्नं स्यात्कृतमभिविमानैक्यवशतः |
भिदा तन्वोरेवं न भवति भिदायै तव शिवे
वियद्देशे चण्ड्यां सितमहसि गौर्यां च भवति ||२७. २०||
Just as two eyes see the same thing without any difference; just as one
thing is accomplished by the two hands in mutual cooperation, so also the
difference in your two forms hardly matter to me. You are one and only one
both as Chandi in space and Gauri in moon. ||27.20||
तव च्छिन्नं शीर्षं विदुरखिलधात्र्यागमविदो
मनुष्याणां मस्ते बहुलतपसा यद्विदलिते |
सुषुम्नायां नाड्यां तनुकरणसम्पर्करहिता
बहिश्शक्त्या युक्ता विगतचिरनिद्रा विलससि ||२७. २१||
Devi! Sole Supporter of the world! Experts in Tantrashastra know you as
Chinnamasta, the one with clefthead. When the skull of a person is cleft open
due to severe penance, tapa, you are awakened (in him) from deep slumber
and sport without any contact with either the body or the senses as you are
the energy outside of the body as well. ||27.20||
The poet is giving expression to his own experience. The taittiriya sruti
also makes a mention of the fact that the skull of a living yogi is cleft
open due to penancevyapohya shirsha kapale. ||27.20||
उताहो तन्वङ्ग्यां भृगुकुलविधात्र्यां पितृगिरा
तनूजेनच्छिन्ने शिरसि भयलोलाक्षि नलिने |
न्यधास्तेजो भीमं निजमयि यदक्षुद्रमनघं
तदाहुस्त्वामम्ब प्रथितचरिते कृत्तशिरसम् ||२७. २२||
Oh, Mother! You being named as Chinnamasta might be due to the reason
that you placed your powerful effulgence in the terrified woman, Renuka,
the mother of the Bhrugu race, when her son Parashurama chopped off her head
at the behest of his father, (Renuka's husband). ||27.22||
The poet mentions an alternative for the epithet Chinnamasta in this
verse. Here is an allusion to Parashurama's act of cutting off the head of
his mother Renuka, at the behest of his father, Jamadagni. When the pleased
father asked his son to get a favor from him, the son requested that his
mother be brought back to life! ||27.22||
हुतं धाराज्वालाजटिलचटुले शस्त्रदहने
तपस्विन्याः कायं भगवति यदाऽम्ब त्वमविशः |
तदा तस्याः कण्ठप्रगलदसृजः कृत्तशिरसः
कबन्धेन प्राप्तो भुवनविनुतः कोऽपि महिमा ||२७. २३||
Mother! When you entered Renuka, who was punished for no fault of hers,
flaming, and her headless trunk attained an extraordinary greatness for
which reason she is being adored by all even to this day. ||27.23||
निधेस्त्वत्तो हृत्वा भगवति न लज्जे भुवि सृजन्
रसक्षोणीर्वाणीस्त्वदमलयशस्सौरभजुषः |
नृपोद्यानात्सूनोत्करमपहरन् भक्तिनटनं
वितन्वानस्तस्मै मुहुरुपहरँत्सेवक इव ||२७. २४||
Mother! I am ashamed not in the least to say that I have received from You
the most sweet and effective speech and employed the same in Your service i.e.,
to glorify thy spotless fame in my poetic composition. My act is like that
of a king's servant collecting flowers from the king's garden and offering
the same in respect, to the king. ||27.24||
दधानास्सन्तोषं मनसि सुकवीनामतितरां
ददानाः प्रत्यग्रं विबुधसदसे भावमलघुम् |
कुलानामुत्साहं सपदि विदधानाश्शिववधू-
पराणां शोभन्तां जगति शिखरिण्यो गणपतेः ||२७. २५||६७५
Glory to this poetic composition, set to shikharini meter, composed by the
poet Ganapati! This composition can please the minds of the poets, rejuvenate
the minds of the learned and engross the groups of people devoted to Shiva's
spouse. ||27.25||
% File name : umAsahsram.itx
%--------------------------------------------
% Text title : umAsahasram stabaka 27
% 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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