Umasahasram stabaka 32
द्वात्रिंशः स्तबकः 32nd Stabaka
भक्तिर्योगश्च Approach of the yogi and bhakta, a devotee
आर्यागीतिवृत्तम् Aryaagiti meter
विदधातु सम्पदं मे
सकलजगन्नाथनयनहारियोत्स्नः |
शीतोऽन्धकारहारी
हासशशी कश्चिदङ्करहितो मातुः ||३२. १||
In this stabaka, the chief difference between the approach of the yogi and
that of a bhakta, a devotee, is set forth. Types of havana (fire ceremonies),
sacrifices are also found mentioned. ||32.1||
Let the smilemoon of the Mother bestow plenty and prosperity on me, the
devotee, whose spotless bright light captivates the eyes of Lord Shiva,
which is both cool and is efficient in removing darkness. ||32.1||
करुणारसार्द्रहृदया
हृदयान्तरनिर्यदच्छवीचिस्मेरा |
प्रमथेश्वरप्रियतमा
पादप्रेष्यस्य भवतु कल्याणय ||३२. २||
Let the compassionate one, the beloved spouse of Shiva; with a bewitching
bright smile take care of her servant, myself as poet, and as devotee. ||
32.2||
कारणकार्यविभेदाद्
रूपद्वितयं तवाम्ब यदृषिप्रोक्तम् |
तत्रैकं भर्तुमिदं
विहर्तुमन्यत्तु भुतभर्तुर्ललने ||३२. ३||
Oh Shive! You have two forms due to the division in cause and effect, so
say the wise. One is for bearing this world, the other for your own sport
(karana). ||32.2||
श्रोतुं स्तोत्रविशेषं
भक्तविशेषं च बोद्धुमयमीदृगिति |
दातुं च वाञ्छितार्थं
तव मातश्चन्द्रलोकरूपं भवति ||३२. ४||
Thy form perceptible suffices to do the following. It listens to the
devotional lyrics sung by the devout, it knows the truth about the worshippers,
and it blesses the devout by giving them what they wish for. ||32.4||
Chandrarupa is karyarupa different from the karanarupa or subtle form. It
is also referred to as charurupa, beautiful form. ||32.4||
कीशकिशोरन्यायात्
कारणरूपं तवाम्ब योगी धत्ते |
ओतुकिशोरन्यायाद्
भक्तं परिपासि कार्यरूपेण त्वम् ||३२. ५||
Following the example of the baby monkey, Oh, Mother! The yogin holds to
thy causal form; following that of the baby cat, thou protect the devotee
with embodied form. ||32.5||
In the first case selfeffort, is the rule; in the other, reliance on the
Grace. ||32.5||
दृढधारणा न चेत्त्व-
च्च्यवते योगी महेशनयनज्योत्स्ने |
नायं ममेति भाव-
स्तव यदि सद्यः सवित्रि भक्तं त्यजसि ||३२. ६||
Oh Mother, Moonlight of Mahesha's eyes! You will not give up a yogi who
surrenders to You. One who relies only on his selfeffort easily slips from
his sadhana. ||32.6||
शिथिलधृतिर्योगी स्याद्
बाह्यैर्विषयैर्नितान्तमाकृष्टो यः |
स्वीयमतिर्लुप्यति ते
भक्तेऽहन्ताप्रसारकलुषे मातः ||३२. ७||
Oh, Mother! A yogi lured by outward pleasures, becomes unsteady. He is
sullied by egoism (ahanta). You will not carry such a sadhaka. ||32.7||
साहङ्कृतिर्न भक्तिः
सबाह्यविषया धृतिर्न सर्वेश्वरि ते |
अविजानन्तावेतद्
भक्तो योगी च नैव सिद्धौ स्याताम् ||३२. ८||
Oh Empress of the world! Complete devotion cannot coexist with egoism. A mind
attracted by worldly matters cannot be devoted. Both the devotee and the yogi,
who do not understand this, will not be able to reach the goal. ||32.8||
व्यक्तित्वादपि यस्य
प्रियं त्वदीयं सवित्रि पादाम्भोजम् |
सोऽद्भुतशक्तिर्भक्तो
भगवति किं किं करोति नास्मिन् जगति ||३२. ९||
He is a super spirit for whom service at Your feet is dearer than his
egoism. What will he not achieve in this world? ||32.9||
व्यक्तित्वलोभविवशे
सिद्धः कामोऽपि भवति समवच्छिन्नः |
प्राप्तोऽपि सलिलराशिं
सलिलानि घटः कियन्ति सङ्गृह्णीयात् ||३२. १०||
Though a person (sadhaka) realizes his desires, the realization is bound
to be limited due to the limitation of the aspiration itself. How much water
can a small pot hold even when it is taken to the ocean, a mighty source of
water? ||32.10||
A sadhaka with his limited capacity or egotainted personality will not be
in a position to receive the immeasurable grace of the Supreme. One needs
to imagine great accomplishment of something immense magnitude. ||32.10||
जीवन्नेव नरो यः
सायुज्यं ते प्रयाति शम्भोः प्रमदे |
सर्वे कामास्तस्य
प्रयान्ति वशमाशु वीतविविधभ्रान्तेः ||३२. ११||
Oh Beloved of Shambhu! Anyone who attains You even as he is alive, he,
becomes a siddha (one whose desires are fulfilled), because his illusion
would have vanished. ||32.11||
Characteristic features of the jivanmukta are described in the above
verse. The same is found in the celebrated Bhagavadgita 2nd chapter.
टद्वत्कम यम् प्रविशन्ति सर्वे
Sa shanti mapnoti na kamakami. (verse 70). ||32.11||
व्यक्तित्वं तुभ्यमिदं
मनीषया मे प्रदत्तमधिकारिण्या |
बहुकालभोगबलतो
विवदति देहो मदम्ब किं करवाणि ||३२. १२||
Mother! I have willfully surrendered my innerpersonality to You. But the
body refuses to follow the will. May be because, the body which is made of the
five elements is used to a certain type of comfort and enjoyment. Therefore
is not in tune with the will (I am helpless). ||32.12||
स्थूलेन वर्ष्मणा सह
सूक्ष्मा कलहं मतिर्न कर्तुं शक्ता |
सुतरां बलवति मातर्-
बलाद् गृहाण स्वयं त्वमस्मात्स्वीयम् ||३२. १३||
Mother! It is a fact that the subtle cannot pick a quarrel with the
gross. You are the most powerful. Why don't you intervene and take away that
which belongs to you even if it requires applying force? ||32.13||
Only by Your grace any one can overcome doubts and despairs. I have
surrendered. Take me to Your fold says the poet. ||32.13||
सर्वेषां हृदि यस्मात्-
त्वमसि प्राणात्मिकाम्ब हेतोस्तस्मात् |
अखिलप्राण्याराधन-
माराधननिर्विशेषमगपुत्रि तव ||३२. १४||
Oh Daughter of the Mountain, Parvati! You are found in every living entity
(person) as prana. Hence it goes without saying that serving any living being
(prani) amounts to adoring You! ||32.14||
Janaseva is janardana seva Serving the people is serving the god. ||
32.14||
जुह्वति केऽपि कृशानौ
तस्मात्प्राप्तिस्तवेति सम्पश्यन्तः |
अपरे प्राणिषु जुह्वति
साक्षात्प्राणात्मिकाऽसि तेष्वन्तरिति ||३२. १५||
Some people offer oblations to the fire god (Agni) with a thought that it
ultimately reaches you; others worship the living beings with a certainty
that you are present in them as prana. ||32.15||
The first form of worship is known as Agnihotra. The second one is known
as pranagnihotra. ||32.15||
प्राणिष्वपि यः प्राणं
भूतादिमनादिमात्मनि स्थितमनघम् |
सततमुपास्ते योगी
तस्मिन् होमेन तेऽम्ब तृप्तिस्सुलभा ||३२. १६||
It is easy for a yogi, Oh, Mother! To propitiate you, if he worships the
causeless, Super Spirit, the root cause of the world, found as prana in the
living beings. ||32.16||
आत्मनि योऽम्ब श्रेष्ठे
प्राणे प्राणान् जुहोति दहराभिमुखः |
त्वद्रूपे हतपापे
तेन जितं सकलमीशचित्तारामे ||३२. १७||
Mother, you move about freely in the chitta (mind) of Lord Iswara,
as though it is your pleasuregrove. He who offers in his own self, which
is of pure nature as Yourself, his prana as oblation, he is bound to get
everything. Victory to that great soul! ||32.17||
उपसंहृतमखिलेभ्यो
विषयेभ्यो निर्निमेषमन्तःकृष्टम् |
हृदि दृढपदेन चक्षु-
स्त्वद्रूपे हूयते मदम्ब प्राणे ||३२. १८||
Mother! A yogi, who has withdrawn completely from all objects (of pleasure
and pain), whose steady eyes are turned inward, who is established himself
fully and firmly in the heart, he is said to be offering oblation to prana,
which is of your nature. ||32.18||
This is what is known as the pranagnihotra of the daharanishtha. ||32.18||
अन्तस्स्वरं निगूढं
श्रेष्ठप्राणस्य देवि तव भागस्य |
शृण्वदिव प्रणवाख्यं
श्रवणं तत्रैव भवति जगदम्ब हुतम् ||३२. १९||
Mother! Prana is considered pure and sublime because it happens to be an
aspect of Yours. It's most hidden and subtle sound is Pranava, which the
ear hears always. In this hidden Pranava, everything is offered. ||32.19||
The entire perceptible world is permeated by sound. Pranava is the root
of all sounds. This is known as pranodgita upasana found mentioned in the
Upanishads. ||32.19||
सर्वेषां मन्त्राणां
स्तोत्राणां चेशचित्तनाथे प्रकृतौ |
गूढं सदा स्वरन्त्यां
प्राणन्त्यां त्वयि जुहोति मौनी वाचम् ||३२. २०||
Oh the Mistress of Lord Ishwara! The silent yogi offers all his power of
speech to you, who is at the root of all mantras, all stotras expressing
the sounds therein and enlivening them. ||32.20||
This is known as mantrodgita. ||32.20||
देहे स्खलति मनश्चेत्
विषयेषु हुतं दधाति विषयात्मत्वम् |
आवृत्तं यदि देहाद्
सूक्ष्मायां त्वयि हुतं त्वदाकृति भवति ||३२. २१||
If the mind dissolves in the body i.e., objects, it assumes the form of the
object. Moving away from the body if it dissolves in you, the subtle cause,
obviously it assumes thy form. ||32.21||
त्वग्रसनघ्राणाना-
मनुभूतीः प्राणशक्तिसात्कुर्वाणः |
कं नार्पयते भोगं
भगवति ते सर्वलोकपार्थिववनिते ||३२. २२||
Oh the Lady of the Lord of the Universe! If all the enjoyment one gets
through the sense organs like skin, tongue, nose etc., is subjugated to the
pranashakti, what supreme bliss will it not bring to him? ||32.22||
The Yogi offers all his experiences and the enjoyments at the altar of
the Supreme and feels blessed. ||32.22||
गच्छन् कुर्वन् विसृजन्
रममाणाश्चाम्ब सकललोकाधीशे |
यः केवलां क्रियामपि
चिन्तयते तेन नित्ययज्ञः क्रियते ||३२. २३||
Oh, Mother! you are the Empress of the universe. He who does all his
routine activities like going, getting, excreting while always meditating
on only one thing i.e., the immovable Supreme, he is a yogi par excellence,
a nityayogi. ||32.23||
His whole life is a sacrifice, a yagna. ||32.23||
सर्वेषामग्नीनां
प्राणाग्निस्तव विभूतिरुक्तः श्रेष्ठः |
तस्मिन्हुतं तु सुहुतं
द्रव्याणि धियः क्रियाश्च मन्त्रः प्रणवः ||३२. २४||
Of all the Agnis, pranagni, is the best as it is thy aspect. What is
offered in it is a true offering. The offering material is the intellect
and actions. Pranava is the mantra that is recited from inside. ||32.24||
आर्यागीतीनामय-
मधरीकृतमधुसुधाधिमाधुर्यरसः |
वर्गो गणपतिवदना-
न्निष्क्रान्तो भवतु शर्वसुदृशः प्रीत्यै ||३२. २५||८००
May these verses set to the arya meter, which have put to shame the
sweetness of the sweet things in the world like, honey, nectar and others,
composed by Ganapati, please the beloved of Sharva. ||32.25||
||समाप्तं च अष्टमं शतकम् ||
||End of Eighth Shataka ||
% File name : umAsahsram.itx
%--------------------------------------------
% Text title : umAsahasram stabaka 32
% 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)
%
% Site access :
% https://sanskritdocuments.org
%-----------------------------------------------------
% The text is to be used for personal studies and research only.
% Any use for commercial or personal site promotion purpose
% is prohibited as a 'gentleman's' agreement with netiquette.
%
%--------------------------------------------------------