Umasahasram stabaka 04
चतुर्थः स्तबकः 4th Stabaka
गीतिवृत्तम् Giti meter
आध्यात्मिकविभूतयः Spiritual glorय्
Devi Uma's divine manifestation as Kundalini power is eulogized in this
Stabaka.
अमृतांशुबिंबसाराद् भूयोऽपि विनिर्गतो भृशं सूक्ष्मः |
सारो गौरीवदनाद् दरहासो हरतु दुःखजालं नः ||४. १||
May the gentlest smile of Gauri more blissful than the delightful moonlight
obliterate our sorrows. ||4.1||
कुलकुण्डे प्राणुवन्ती चेतन्ती हृदि समस्तजन्तूनाम् |
मूर्धनि विचिन्तयन्ती मृत्युञ्जयमहिषि विजयते भवती ||४. २||
Oh, Queen of Mrityunjaya! Conqueror of death, you are reigning by creating
vibrations (sound) in basal center (muladhara chakrakulakunda), awakening
consciousness in the hearts of all creatures, and inspiring thinking in the
head. ||4.2||
Maha Shakti stations herself within our physical body at different levels
in muladhara (basal center), hridaya (heart), and mastaka (head) as Vagruupaa,
Chittiruupaa, and Manoruupaa. She carries out different vital functions viz.,
speech as Paravak in basal center, as the selfaware consciousness in the
heart and she lives in the head in the form of various faculties of mind as
thought, understanding etc. The term, Mrityunjayamahishi suggests that Shakti
is the nectar (amrita) form of Ishvara, conqueror of death. Ancient seers
recognize four derivations of speech (vak) viz., paraa, pashyantii, madhyama
and vaikharii of which the human word is the last one, vaikharii. ||4.2||
तेजोजलान्नसारैस्त्रयोऽणवो मूलहृदयमस्तेषु
पाकात्ते निष्पन्नास्त्रैलोक्यव्यापिकेऽम्बा देहवताम् ||४. ३||
Oh Mother of all living beings! You are indeed pervading all the three
worlds. Three basic elements (atoms), essence of fire, water, and food are
formed by your power in basal center, heart, and brain. ||4.3||
Subtle form of atom of Speech formed by the essence of fire is in basal
center, muladhara. Vital force, Prana formed by the essence of water is in
the heart lotus, Anahata chakra and the Mind is in the brain (head) that
is formed by the essence of food. Chandogya says, Mind is annamaya (food),
Praana is aapomaya (water), and Speech is tejomaya (fire). ||4.3||
पूर्णे शरीरशिल्पे द्वारेण ब्रह्मरन्ध्रसंज्ञेन |
नाडीपथेन गत्वा तैजसमणुमाविशस्यमेयबले ||४. ४||
Oh Devi of immeasurable strength! You enter the physical body after its
completion through Brahmarandhra and occupy the Fire element (muladhara)
passing through the nervous system (nadi chakra). ||4.4||
Divine Mother, Uma fashions the amazing and intricate structure of the
human body in her boundless strength. Then she enters into it with her
immense power through the subtleopening at the crown of the head known as
Brahmarandhra. Then, she passes through the subtle nerve channel that runs
centrally (madhyanadi Sushumna) in the nervous system from the head to the
base of the spine, proceeds to her station in the Fire principle, muladhara,
in the para vak, the supreme speech that is latent there. ||4.4||
अंशेनाविश्यादौ यासि पुनस्तं ततश्च निर्यासि |
मार्गाभ्यां द्वाभ्यां त्वं नाड्याः पश्चात् पुरश्च सिद्धाभ्याम् ||४. ५||
In the beginning, you enter basal center (muladhara) with one fraction
of your power and come out of it. Then, you enter again through another
approach. Thus, you enter and leave the physical body through both anterior
and posterior gates (randhra) of nervous system (nadi chakra) that is already
formed in a physical body. ||4.5||
Downward movement of Shakti through brahmarandhra head until muladhara
and her reverse journey starting from muladhara to brahmarandhra is described
here. ||4.5||
यातायातविहारे मातस्तस्मिन् भवत्युपाधिस्ते
आरभ्य मस्तकस्थलमामूलाधारमस्थिपञ्जरिका ||४. ६||
Oh, Mother! Skeleton of the human body is the substratum for your playful
journey from head (mastaka) to basal center (muladhara) and from there to
mastaka again. ||4.6||
नृतनुषु विहरन्तीं त्वाम् उपाधिवीणाकृतेर्जगन्मातः |
सादृश्यात् कुण्डलिनीं परोक्षवादप्रियाः प्रभाषन्ते ||४. ७||
Oh, Mother! Some people observe you symbolically as kundalini moving on
the Veena. The framework of bones on which you are moving is called Veena,
string instrument because of its shape. ||4.7||
The substratum for the movement of Kundalini power is compared with Veena
as well as serpent (kundalini). It is believed that that Kulakunda (kundalini)
the power in muladhara will be normally asleep. It moves upward being awakened
by the power of yoga and enters sahasrara in the head. It is also believed
that kundalini power appears like a serpent that sleeps in curled up form,
and stretches its body to a great length when awakened. Anandalahari also
has a similar reference. ||4.7||
नभसः शीर्षद्वारा प्रवहन्तीं य इह विग्रहे शक्तिम् |
अनुसन्दधाति नित्यं कृतिनस्तस्येतरैरलं योगैः ||४. ८||
There is no necessity of following any other yogic practice for a seer
who can witness the Shakti flowing constantly from sky into the physical
body through the head. ||4.8||
The divine Shakti, power of consciousness flows from Akasha into the purified
body through the center in the head, the Brahmarandhra. The seeker has to be
attentive to it and follow its course with his awareness. There is no break
in this inflow and equally there can be no interruption of its conscious
reception in the being. The descent touches deeper and deeper levels in the
being in its flow and a conscious canalizing of it makes it pervasive. This
constant vigilance, pursuit and reception of the pouring Shakti eventually
leads to a conscious oneness with the Divine Power, making other forms of
Yoga unnecessary. ||4.8||
सर्वेषु विशसि तुल्यं निर्गच्छसि तुल्यमम्ब भुवनानाम् |
ज्ञाता चेदसि शक्त्यै न ज्ञाता चेद्भवस्यहङ्कृत्यै ||४. ९||
Oh Mother of all worlds! You enter and leave everyone with the same intensity
as life force. The seer who is aware of your activities will be blessed wherein
egoism will flourish in those who are ignorant about your movement. ||4.9||
The Divine Shakti, the supreme creator, enters into all her creatures and
goes out of them alike. Only a few people are conscious of Devi's movement
in their body. They receive strength and support from her action and achieve
progress in their spiritual pursuit. Those who are not aware are immersed
in worldly matters being stuck in the path of ego. ||4.9||
अवतरणं ध्यातं चेद् आरोहणमद्भुतं भवेच्छक्तेः |
यस्मिन्निदं शरीरं भवति महद्वैद्युताग्नियन्त्रमिव ||४. १०||
Shakti's ascent from muladhara would be magnificently faster in a person's
physical form if he can experience her descent from the sky through his head
(sahasrara) and that physical body would become like a great electrical fire
machine. ||4.10||
Scientists have invented modern electric machines that are useful in giving
light. This is compared to the physical form of a person who would be able
to experience descending energy from the sky through his head. This yogic
power would make Shakti's (energy's) ascent from his muladhara to sahasrara
(basal to head) magnificently faster. ||4.10||
आरोहणमध्यातृषु हृदयेऽहङ्कारमात्रनिष्पत्यै |
तदनु शरीरमिदं स्यात् सुखाय दुःखाय वा यथाभोगम् ||४. ११||
Negative ego would be formed in the heart when awareness of ascending flow
of energy is not awakened. Consequently, that physical body would undergo
either sorrow or happiness caught up with negative ego. ||4.11||
या व्यक्तिता जनिमतामहङ्कृतिः सकलभेदधीभूमिः |
पृथगिव तवाम्बिके सा सत्तैवोपाधिसंश्रयाद् भान्ती ||४. १२||
Oh, Mother! Individualistic ego of all creatures has its substratum in
the intellect, which supports differential feelings. Your power appears
differently depending on the substratum that it controls. ||4.12||
एतामाहुरविद्यां बीजं संसारवृक्षराजस्य |
सर्वरसफलयुतस्य प्रारब्धजलेन देवि दोहदिनः ||४. १३||
Oh Devi! This is called Avidya, seed of the great tree of births and deaths,
which has all types of tasty fruits. This tree of life on this earth is
grown by past deedswater. ||4.13||
Here, life on this earth is compared to a tree. Ignorance (Avidya) is
its seed (bija); feelings like Sringara are its Rasa; purpose is its fruit
(phala) and water is its past deeds (prarabdha karma). ||4.13||
व्यक्तित्वार्पकदेहे निम्ने कुल्येव जनिमतां मातः |
प्रवहत्यनारतं ते शक्तिश्चित्राणि देवि तन्वाना ||४. १४||
Oh Mother of all creatures! Your energy creates many miracles in that
physical body wherein individualistic sense is surrendered. Energy flows in
that body constantly like water flowing into canals at a lower level without
any obstacle. ||4.14||
Negative ego (ahankara) is the obstacle for the flow of Devi's energy. Easy
flow of the energy is assured when ahankara is surrendered completely. ||
4.14||
सारमपामणुभूतं हृदयस्थं सूरयो विदुश्चित्तम् |
श्रेष्ठं प्राणं केचन पञ्चानिलमूलभूतमाहुरिमम् ||४. १५||
Wise men think that consciousness (chit) located in the heart is the core
substance (essencesaara) of an atom of water. Some other pundits regard
this essence of water as the primary life force (prana) which is the basis
of five breaths (air). ||4.15||
Prana, apana, vyana, udana and samana are the five life forces. Upanishads
say that the most vital life force (mukhya prana) is the essence of water
that is in the heart. ||4.15||
मन एव चित्तसंज्ञं व्यवहरतां विभजनानभिज्ञानाम् |
कविलोकव्यवहारस्तदधीनस्तत्त्वधीर्भवत्यन्या ||४.१६||
The ignorant people who do not know the distinction between the terms,
mind, and consciousness think them as the same. Even some scholars are under
such misconception. Nevertheless, the fact remains that these two terms are
different. ||4.16||
तदनाहतस्य विलसद् दक्षिणतो दहरनामकगुहायाम् |
चित्तं कुलकुण्डात्ते काऽप्यनुगृह्णाति देवि रश्मिकला ||४. १७||
Oh Devi! Some unique radiant spark of yours from kulakunda (muladhara)
showers blessings to the consciousness (chitta) that is located in the
cavity called dahara (heart) on the right side of anahata chakra that can
be visualized through yogic vision. ||4.17||
According to Maharshi (Ramanagita), the heart is the dwelling place of
selfeffulgent Atma. Then, why is it said here, `some radiant spark (of light)
of Devi flows from muladhara to chitta that is in the heart'? Well, there is
no inaccuracy in saying so. It is well known that muladhara is the origin
of all physical forms comprised of five elements. Therefore, the spark of
energy flows from muladhara to the nerves that are spread around the heart
to give competence for conducting different activities. This is known as
chittakala radiant spark of consciousness, which gives the selfeffulgence
to the heart. ||4.17||
चित्तमणु श्लिष्टं ते कलयाऽङ्गुष्ठप्रमाणमिव भासा |
दर्पणममलब्रह्मप्रतिबिम्बाकर्षकं शिवे भवति ||४. १८||
Oh Shive! Consciousness that is glowing with the merging of your unique
radiance becomes a pure mirror that can attract reflection of Brahman,
which appears like a thumb. ||4.18||
An atom is not visible since it is very tiny. Consciousness in the form
of radiance of heart becomes the mirror that can attract the reflection
of pure Brahman. It means, pure Brahman is visible even in the atom of
consciousness in the form of Atma. The consciousness, chitta is like a
mirror, the pure Brahman is conceived as the image (object), and the Atma
(self) is reflection. ||4.18||
अन्तरमावर्ताभं प्रतिबिम्बमकायमेतदीशस्य |
अंगुष्ठाभं प्राहुर्मानेनोपाधिचैत्तभासस्ते ||४. १९||
The reflection of this formless Ishvara in the sky that is rotating
circularly is called Angushthaabha according to the size of its appearance
in the consciousness where your power is vested. ||4.19||
Reflection of formless Ishvara in the form of a thumb in the sky of
consciousness is possible because of the company of unique radiance of
Devi. ||4.19||
दम्पत्योर्वां रूपप्रतिबिम्बौ चक्षुषोः शिवे भवतः |
कुलकुण्डे हृदये चाप्यरूपयोरेव कश्चिदुल्लासः ||४. २०||
Oh, Mother! Reflection of the forms of both you and Ishvara are seen in
kulakunda (muladhara) and in the heart (anahata). Formless reflections of
both you and Shiva in both the places are shining. ||4.20||
चित्तमणीयो वित्तं य इदं मूल्ये प्रपञ्चतोऽप्यधिकम् |
हृदयगुहायां निहितं जानीते स विजहाति बहिराशाः ||४. २१||
One who perceives the value of this consciousness lodged in the cave of
the heart in minute form as higher than all the worldly wealth would abandon
all external desires. ||4.21||
As man withdraws his mind from its external preoccupation, he becomes aware
of his inner being, its successive levels of existence, and its deepening
layers of consciousness. If he delves within himself more and more, he arrives
at the chamber of the heart, which appears like a cave due to the narrowing
passage that leads to it and the darkness that intervenes. In the heartcave is
a concentration of consciousness that is divine. It is a priceless treasure,
microscopic but greater in value than the whole universe. He who finds this
gem within himself has no interest in other objects. All desires that pull
one outward drop by themselves. ||4.21||
अप्राप्ता मूर्धानं हृदयात् सम्प्रस्थिता धृता नाड्या |
त्वद्रुचिरुक्ता बुद्धिस्त्वयि निष्ठा भवति देवि तन्निष्ठा ||४. २२||
Oh Devi! Intellect receives your radiance (consciousness) originated from
the heart before it reaches the head. Allegiance of the intellect filled
with your radiance is verily that of yours. ||4.22||
अन्नमयाणुं प्राप्तं धीज्योतिश्चन्द्रमार्कमिव तेजः |
परिभाष्यते महेश्वरि मन इति सङ्कल्पसम्भवस्थानम् ||४. २३||
Oh Maheshvari! The light of intellect joined with the essence (atom)
of food is called mind, the origin of thought and intention, just like the
moon shines with the reflected light of the sun. ||4.22||
Flame of intellect originated from the heart is called mind when it reaches
head. ||4.22||
सङ्कल्पे सङ्कल्पे चिच्छक्तिं मनसि विस्फुरन्तीं त्वाम् |
य उपास्ते स जनस्ते गृह्णाति महेशवल्लभे चरणम् ||४. २४||
Oh Beloved of Maheshvara! He who worships you as the resplendent power
of consciousness in his mind with ardent intention obtains your feet
(blessings). ||4.22||
The thoughts are crowding thick and man is lost in them. Nevertheless,
if he detaches himself a little from the flow of thought, he becomes aware
that behind this stream of ideas and thoughts there is a consciousness at
play. It is a dynamic power of consciousness that throws itself in a movement
of active thoughts and ideas. An aspirant who contemplates the vibrant power
of consciousness revealed in each thought with ardent intention would obtain
the blessings of ChitShakti, ConsciousnessForce, who sports in the mind in
the form of ideas and thoughts.
Oh! Devi! Intellect receives your radiance (consciousness) originated from
the heart before it reaches the head. Allegiance of the intellect filled
with your radiance is verily that of yours. ||4.22||
अन्नमयाणुं प्राप्तं धीज्योतिश्चन्द्रमार्कमिव तेजः |
परिभाष्यते महेश्वरि मन इति सङ्कल्पसम्भवस्थानम् ||४. २३||
Oh Maheshvari! The light of intellect joined with the essence (atom)
of food is called mind, the origin of thought and intention, just like the
moon shines with the reflected light of the sun. ||4.23||
Flame of intellect originated from the heart is called mind when it reaches
head. ||4.23||
सङ्कल्पे सङ्कल्पे चिच्छक्तिं मनसि विस्फुरन्तीं त्वाम् |
य उपास्ते स जनस्ते गृह्णाति महेशवल्लभे चरणम् ||४. २४||
Oh Beloved of Maheshvara! He who worships you as the resplendent power
of consciousness in his mind with ardent intention obtains your feet
(blessings). ||4.24||
The thoughts are crowding thick and man is lost in them. However, if
he detaches himself a little from the flow of thought, he becomes aware
that behind this stream of ideas and thoughts there is a consciousness at
play. It is a dynamic power of consciousness that throws itself in a movement
of active thoughts and ideas. An aspirant who contemplates the vibrant power
of consciousness revealed in each thought with ardent intention would obtain
the blessings of ChitShakti, ConsciousnessForce, who sports in the mind in
the form of ideas and thoughts. ||4.23||
आधारचक्रशयने ममेह निद्रां विहाय विचलन्तीम् |
गीतय एताः परमामुपतिष्ठन्तां जगद्विभोः कान्ताम् ||४. २५||१००
May the songs of mine in Giti meter awaken (in me) the supreme Devi, consort
of the Lord of the universe, who dwells in my muladhara chakra. ||4.25||
These are the lyrics of a poet, who is blessed with kundalini power. The
tenets in this stabaka are established by the poet with the knowledge obtained
from his guru and with his own experiential knowledge. ||4.25||
||समाप्तं च प्रथमं शतकम् ||
||End of First Shataka ||
% File name : umAsahsram.itx
%--------------------------------------------
% Text title : umAsahasram stabaka 04
% 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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