Umasahasram stabaka 33
||उमासहस्रम् ||||umasahasram ||
नवमं शतकम् Ninth Shataka
त्रयस्त्रिंशः स्तबकः 33rd Stabaka
जपो योगोऽर्पणं च Mantrayoga and offering of japa and yoga
वंशस्थवृत्तम् Vamshastha meter
सुधां किरन्तोऽखिलतापहारिणीं
तमो हरन्तः पटलेन रोचिषाम् |
श्रियं दिशन्तो दिशि दिश्यसङ्क्षयां
जयन्ति शीताद्रिसुतास्मिताङ्कुराः ||३३. १||
In this section the different forms of the Devi due to different mantras,
the japa resulting in mantrayoga and the offering of japa and yoga, all
these are set forth. ||33.1||
Showering the cool and pleasant nectar, dispelling darkness by their glitter,
giving away the undiminishing wealth to all, victorious are the smile sprouts
of the daughter of the Himalayas. ||33.1||
कृपाकटाक्षस्तव केन वाऽऽप्यते
महेशशुद्धान्तपुरन्ध्रि कर्मणा |
निरन्तरं मन्त्रजपेन वा मतेर्-
विशोधनेनोत मनोर्पणेन वा ||३३. २||
Oh the Queen of Mahesha! By doing what a person deserves thy compassionate
look? It is by incessant mantrajapa or by deep enquiry or by total
surrender. ||33.2||
विशोधनाद्देवि मतेः प्रगृह्यसे
मनोर्पणेनेशवधु प्रसीदसि |
जपेन मन्त्रस्य शुभस्य वर्धसे
जगत्त्रयीधात्रि कलेबरान्तरे ||३३. ३||
Oh the Wife of Isha! You bear out the entire Universe. You are firmly
grasped by the deliberation of thought because you are knowledge yourself;
you are pleased by the surrender of mind; by mantrajapa you are nurtured
within the yogi's person. ||33.3||
By a process of deliberation, isolation, and elimination of wrong
thoughts, a process of purification is worked out and gradually the right
understanding, right thinking gets firm ground. And in this true thought
the Divine Consciousness reveals itself and it can be grasped well. ||33.3||
मनःप्रतापस्य भवत्यसंशयं
प्रवर्धनं वैदिकमन्त्रचिन्तनम् |
प्रशस्यते प्राणमहःप्रदीपने
दयान्विते तान्त्रिकमन्त्रसेविता ||३३. ४||
Oh Compassionate One! It is a wellknown fact that deliberation on the
Vedic mantras like Gayatri results in the increase of the powers of the mind;
resort to the Tantric mantras excells in energizing the life force. ||33.4||
Tantric mantras like Hrinkara, possess the seed letters, bijaksharas. The
sound of these mantras purifies the prananadi, which eventually leads to
increasing the luster of life. ||33.4||
तवाम्बिके तान्त्रिकमन्त्रमुत्तमं
स्तवातिगं यः कनकाङ्गि सेवते |
विचित्रयन्त्रादिव वैद्युतं मह-
स्ततो विनिर्यद् भुवनं विगाहते ||३३. ५||
Oh Mother of Golden Hue! From the body of a yogi, who does the japa of
tantra mantra, a brilliant light emerges like a powerful streak of lightning
emerging from a mechanical devise. ||33.5||
न तस्य चेतो विकृतेर्वशे भवे-
न्न तस्य दृष्टिर्विषयैर्विकृष्यते |
न तस्य रोगैरपकृष्यते वपुः
सवित्रि यस्ते भजते महामनुम् ||३३. ६||
Mother! Mind of the yogi who meditates and does the japa of thy great
mantra will not be sullied. His intellect remains firm unattracted by the
objects of pleasure. His body will not be affected by deceases. ||33.6||
What is that great mantra which confers extraordinary benefits on the
japaka? The answer is given in the next verse. ||33.6||
स्मरन्ति मायां गगनाग्निशान्तिभिः
सहाच्छभासा सहिताभिरम्बिके |
तथा रसज्ञां द्रुहिणाग्निशान्तिभिर्-
भणन्ति दोग्ध्रीं तु खषष्ठबिन्दुभिः ||३३. ७||
Mother! The experts in Tantra refer to Maya, by the mantra Hrim; the
Rasagna is indicated by the mantra krim; dhenu bija is indicated by the
letter hum. ||33.7||
अभण्यताद्या भुवनेश्वरी बुधैर्-
अनन्तरा मातरगादि कालिका |
प्रचण्डचण्डी परिकीर्तिता परा
त्रयोऽप्यमी ते मनवो महाफलाः ||३३. ८||
Mother! The primordial Maya (indicated by Hrinkara) is refered to as
Bhuvaneshwari by the wise. rasagna (indicated by Krinkara) is celebrated
as prachandaChandi. All the three mantras yield extraordinary benefits. ||
33.8||
उपाधिभूतं शुचि नाभसं रजो
दधाति साक्षाद् भुवनेश्वरीपदम् |
तदाश्रया व्यापकशक्तिरद्भुता
मनस्विनी काचन कालिकेरिता ||३३. ९||
Minute particles of the pure space form the material cause of the universe
hence celebrated as Bhuvaneshwari; with the wonderful permeating power therein
is called kalika, the indescribable woman of great selfrespect. ||33.9||
अमर्त्यसाम्राज्यभृतः प्रवर्तिका
विशाललोकत्रयरङ्गनर्तिका |
पराक्रमाणामधिनायिकोच्यते
प्रचण्डचण्डीति कला सवित्रि ते ||३३. १०||
Mother! One of your aspects, Indrani, is the promulgator and the protector of
the heavenly empire of the Lord, also called as prachandachandi, the immaculate
actress, for whom all the three worlds form the grand stage for her dance; she
is also the leader of innumerable acts of velour in this universe. ||33.10||
स्मरन्मनुं रोदिति भक्तिमांस्तव
प्रगृह्य पादं मुनिरम्ब लम्बते |
फलं चिराय प्रथमः समाप्नुयात्
परो मरन्दं पद एव विन्दति ||३३. ११||
Mother! The devotee does the japa of the mantra and weeps(to seek your
favor); The sage supports himself holding on to thy feet; In the first
case attaining the fruit might be delayed, but the sage gets supreme bliss,
the fruit of holding on to thy feet, at once. ||33.11||
पदं तवान्विष्टमनेकदा मुदा
हृदन्तरे स्पृष्टमिवेदमम्बिके |
पलायतेऽधोऽहमनन्तरं शुचा
परात्परे रोदिमि मन्त्रशब्दतः ||३३. १२||
Mother Supreme! I had a fleeting touch of thy feet, which was searched
for in my heart with great joy (had no chance to grasp them), which made the
ego run away, but the next moment, I wept doing the mantra japa. ||33.12||
By the above submission, it is clear that the poet was alternately doing
atmanistha and mantrayoga. ||33.12||
भणन्ति सन्तो मरुतां सवित्रि ते
महामनुं त्वत्पदभास्करातपम् |
ततो हि मूलात्स्वर एष निर्गत-
स्तपत्यघौघं जरयन्महोमयः ||३३. १३||
Oh Indrani, the Mother of the Maruts (group of gods mentioned in the
Vedas)! The wise say that the great mantra of yours is the brightness of
thy feet because the bright sound that emanates from thy feet burns down
all the sins. ||33.13||
सवित्रि साक्षाच्चरणस्य ते प्रभां
विधारयँस्तज्जनिमूलमार्गणे |
मुहुर्मुहुस्सोऽहमजे धृतोद्यमः
पथा महर्षी रमणो बभाण यम् ||३३. १४||
Oh, Mother! The Selfborn! Since the brightness of thy feet is considered
the sound of great mantra, I have followed this path of mantrajapa that
leads to the root of the mantra (thy feet). This is the path shown to me by
the great sage Ramana as well. ||33.14||
अहम्पदार्थो यदि चिल्लता तता
किमेष दोग्ध्रीमनुभावतोऽपरः |
अहं यदि प्राणनिनादवैखरी
न कूर्च आख्यातुमसेति शक्यते ||३३. १५||
If the meaning of the word aham is consciousness spread everywhere, is
it different from doghdhri? If aham is the explicit sound of the prana it
cannot be termed as humkara, the symbol of dogdhri. ||33.15||
Undoubtedly, aham means consciousness. Meaning of the dogdhri mantra
is also the same. The sound aham is the sound of prana. Thus, there is no
difference between the sound and sense. ||33.15||
परे तु यां चेतनशक्तिमामन-
न्त्यभाणि सा कुण्डलिनीति तान्त्रिकैः |
विलक्षणा नाम चमत्कृतिर्जडान्
प्रतारयत्यागमसारदूरगान् ||३३. १६||
That which is called as chetanashakti is described as kundalini by the
shakta tantra experts. For those who do not know the tantras, kundalini
springs a surprise and drives them away. ||33.16||
Those who are alien to the tantras, are frightened away by the word
kundalini, which means a `serpent'. ||33.16||
भवत्यखण्डानुभवः प्रबोधिना-
मतीव सूक्ष्मानुभवश्च योगिनाम् |
करं गतास्सर्वविधाश्च शेरते
महेश्वरीमन्त्रपरस्य सिद्धयः ||३३. १७||
The jnanayogi has the unity of awareness (unlimited by time or space); the
yogi has an extremely subtle and sublime awareness (as the kundalini passes
through the six chakras inside the body). All the superior accomplishments
are at hand for a yogi who meditates on the maheshwari mantra. ||33.17||
सहस्रसङ्ख्यानि जनूंषि वा मम
प्रियाणि भक्तिस्तव चेद्भवे भवे |
तव स्मृतिं चेद् गलयेन्न सम्मदं
करोति मोक्षोऽपि ममेशवल्लभे ||३३. १८||
Oh, Mother! The beloved of Lord Iswara, I love to be born again and again
even a thousand times, if in each birth devotion to you remains constant;
however I do not wish to be liberated if it takes away my attention from
you. ||33.18||
विनैव दृष्टिं यदि सत्प्रशिष्यते
न सत्तयाऽर्थः फलहीनया तया |
इदं तु सत् किन्न्वसतो विशिष्यते
न तात मुक्तोपलयोस्तदा भिदा ||३३. १९||
Reality exists even when the individual is not aware of it. Without awareness
if reality exists, of what use it would be? What is the difference between
this kind of existence or nonexistence? There is no distinction between a
valuable pearl and an ordinary stone in such a state. ||33.19||
शुचां निवृत्तिर्यदि मुक्तिरिष्यते
सुखप्रवृत्तिर्यदि नात्र विद्यते |
सदेव चेत्तत्र मतिर्न भासते
जडं विमुक्ताद्वचसैव भिद्यते ||३३. २०||
If total absence of pain is considered liberation and there is no joyful
experience of bliss, if the intellect is nonfunctional, then the difference
between insentient and the liberated state is only verbal. ||33.20||
Actually, there is no difference at all. ||33.20||
मतिः पराची व्यवहारकारणं
भवेत्प्रतीची परमार्थसम्पदि |
उभे दिशौ यस्य मतिर्विगाहते
पदा च मूर्ध्ना च स सिद्ध इष्यते ||३३. २१||
Outward mind leads to affairs of the world; inward mind to the wealth of
the supreme object; he whose mind spans both the directions is fulfilled
both in the Head and in the Feet. ||33.21||
Feet stands for the heart center and Head for the center at the crown of the
head standing respectively for the inner vision and the outer. (MP. Pandit)
||33.21||
दृढं पदं यस्य मतेः सदाऽन्तरे
स ना धियोऽग्रेण बहिश्चरन्नपि |
सवित्रि मग्नस्त्वयि सम्प्रकीर्त्यते
न तस्य भीः सञ्चरतोऽपि संसृतेः ||३३. २२||
Oh Creatrix! He whose mind is ever firm within, though he moves externally
with the tip of his intelligence, is lauded to be always immersed in Thee,
though thus wandering he has no fear of the round of life. (M.P. Pandit)
||33.22||
विचिन्तने चिन्तनशक्तिमद्भुतां
विलोकने लोकनशक्तिमुज्ज्वलाम् |
प्रभाषणे भाषणशक्तिमुत्तमां
निभालयंस्त्वां विषयैर्न जीयते ||३३. २३||
In the act of reflection, finding you, the wonderful power to think;
In the act of seeing, considering you as the bright power to see; In the
act of speaking, seeing you as the eloquence, the worshipper will never be
deterred by lower objects.
Though one, Mother being worshipped in three ways confers complete control
over the mind. ||33.23||
विलोकमानस्य विलोकनं कवेर्-
विलोक्यमानेषु विहाय सक्तताम् |
विलोचने सन्निहिता निरन्तरं
विधूतभीतिर्विबुधस्तुता शिवा ||३३. २४||
Oh the Auspicious Mother! Praised by the fearless, you dwell constantly
in the eyes of the poet, who are beyond the ken of mere objects. ||33.24||
अयं भयानां परिमार्जकस्सतां
समस्तपापौघनिवारणक्षमः |
मनोज्ञवंशस्थगणो गणेशितुर्-
मनो महेशाब्जदृशो धिनोत्वलम् ||३३. २५||८२५
May these verses set to the vamshastha meter, composed by the poet Ganapati;
please Parvati, the beloved of mahesha. These lyrics, in fact are capable of
erasing the fear of the good and potent in destroying heinous sin. ||33.25||
% File name : umAsahsram.itx
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% Text title : umAsahasram stabaka 33
% 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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