Umasahasram stabaka 07
सप्तमः स्तबकः 7th Stabaka
वसन्ततिलकावृत्तम् Vasantatilaka meter
व्योमशरीरा, मातृकादिविभूतयश्च Cosmic form and Glory of Sapta
Matrikas
वाणीसरोरुहदृशो हयराजहंसो
वक्त्रारविन्दनिलयाद्बहिरागतायाः |
आलापकालदरहास इह स्थितानां
क्षेमं करोतु सुतरां हरसुन्दरीयः ||७. १||
The lotus like face of the beloved of Hara exhibits a gentle laughter
in the middle of a conversation. May that gentle laughter which resembles
the great swan, vehicle of Saraswati whose abode is lotus take care of the
people of this Earth. ||7.1||
Lotus is well known as Laxmi's abode. Here, a question arises about how
it is described as Sarasvati's (Goddess of learning) abode. On the other
hand, it is appropriate to describe lotus as her abode because it is also
the abode of her husband Brahma. Swan (rajahansa) and Parvati's smile are
compared due to their similarity in purity (white). ||7.1||
नादोऽसि वागसि विभाऽसि चिदस्यखण्डा
खण्डीभवन्त्यपि चिदस्यखिलेन्द्रकान्ते |
तत्तादृशीं निखिलशक्तिसमष्टिमीशे
त्वामन्तरिक्षपरिकॢप्ततनुं नमामि ||७. २||
Oh Beloved of the Supreme Lord! You are the primordial Sound (anahata
nada), the spoken word, the Light of selfknowledge, unfragmented infinite
Consciousness though fragmented into individual Consciousness. I prostrate
before you, Ishvari. Your form is enveloping the entire space; you are the
combination of all the energies. ||7.2||
The poet says here, that he worships the feminine form of Devi Uma even
though he has the knowledge of her form of Light and Sound. The Divine Mother
is the casual Sound, anahata Nada, out of which all creation ensues. She
is the manifest Word, sabda, the Speech that creates in power. She is
the Lightknowledge that illumines. She is infinite and the Consciousness
that knows no fragmentation and That which is whole. Yet she is also the
consciousness that appears limited, broken up into the million forms of
the universe, they too are formulations of her Consciousness. She is the
unmanifest and the manifest, the infinite and the finite. ||7.2||
विश्वप्रसिद्धविभवास्त्रिषु विष्टपेषु
याः शक्तयः प्रविलसन्ति परःसहस्राः |
तासां समष्टिरतिचित्रनिधानदृष्टिः
सृष्टिस्थितिप्रलयकृद् भुवनेश्वरि त्वम् ||७. ३||
Oh Empress of the World! Responsible for the creation, maintenance, and
destruction of the Universe, you are the treasure house of the wonderful
combined powers that are more than thousandfold of the famous glory spread
in all the three worlds. ||7.3||
Parvati is not only in feminine form but she is the original creator,
sustainer, and destroyer of the whole world. ||7.3||
जाने न यत्तव जगज्जनयित्रि रूपं
सङ्कल्प्यते किमपि तन्मनसो बलेन |
सङ्कल्पितस्य वपुषः श्रितशोकहन्त्रि
विन्यस्यते तव वचोतिगधाम नाम ||७. ४||
Oh Creator of the Universe! Remover of sorrows of dependents! I do not
know the (real) form of yours. Therefore, some form is visualized by the
(imaginative) power of the mind and names are given to that form. Nevertheless,
whatever name given to you is of limited significance in the absence of real
perception of your form. ||7.4||
कामं वदन्तु वनितामितिहासदक्षा-
स्त्वां सर्वलोकजनयित्रि सदेहबन्धाम् |
सत्यं च तद्भवतु सा तव काऽपि लीला
दिव्यं रजस्तु तव वास्तविकं शरीरम् ||७. ५||
Oh creator of all the worlds, may the experts in legends say that you have a
feminine form. Let that indeed be true as some playful form of yours. However,
your actual form is the divine (cosmic) particle. ||7.5||
Devi's actual form is being described by the poet in many places starting
from the very first verse. ||7.5||
भूजन्मपांसुभिरगर्हितशुद्धरूपा
या काऽपि पांसुपटली विपुलेऽन्तरिक्षे |
सा ते तनुः सुमहती वरदे सुसूक्ष्मा
तामेव देवसरणिं कथयन्ति धीराः ||७. ६||
Oh Devi! Your manifestation as tiny cosmic particles in the vast sky,
which is greater than the greatest and smaller than the smallest, is the
purest form untainted by earthen particle. The learned people regard that
form of yours as devayana, divine path. ||7.6||
या देवि देवसरणिर्भवमग्नदुर्गा
वैरोचनीति कथिता तपसा ज्वलन्ती |
राजीवबन्धुमहसा विहिताङ्गरागा
सा ते तनुर्भवति सर्वसुपर्ववर्ण्ये ||७. ७||
Oh Devi! Praised by all the gods, you have the divine form decorated
with the great solar light. Your divine path (devasarani) is unattainable
for people immersed in worldly matters. You are called Vairochani, the
resplendent power of the Supreme Sun shining with the penance. ||7.7||
Devi's form as resplendent divine particle is established by the enlightened
souls who are on the divine path to attain the world of light (Svarloka). She
is attainable only by enlightened souls. Her similar description is seen in
a Mantra, ``tamagnivarnam tapasa jvalantim vairochanim karmaphaleshu jushtam
durgam devim sharanamaham prapadye sutarasi tarase namah.'' ||7.7||
प्राणास्तवात्र हृदयं च विराजतेऽत्र
नेत्राणि चात्र शतशः श्रवणानि चात्र |
घ्राणानि चात्र रसनानि तथा त्वचश्च
वाचोऽत्र देवि चरणानि च पाणयोऽत्र ||७. ८||
Oh Devi! Your life energies which are the sources of holding the life
in the entire Universe are present here in the form of the heart, speech,
hundreds of eyes, ears, nose, tongues, skin, feet and hands. ||7.8||
Devi's life energy refers to her form as divine particle in the divine path
as explained earlier. Singular term is used for the heart that is the sole
source of knowledge and action of all the individual forms wherein other organs
like hands, feet etc., are seen as many as the individual souls are seen.
सर्वत्र पश्यसि शृणोषि च सर्वतोऽम्ब
सर्वत्र खादसि विजिघ्रसि सर्वतोऽपि |
सर्वत्र च स्पृशसि मातरभिन्नकाले
कः शक्नुयान्निगदितुं तव देवि भाग्यम् ||७. ९||
Oh, Mother! Eternal Power, you are performing all the actions like seeing,
hearing, consuming, smelling, touching everything and everywhere in the
entire universe simultaneously. How can anyone describe your immense power
uninterrupted by place and time? ||7.9||
सर्वत्र नन्दसि विमुञ्चसि सर्वतोऽम्ब
सर्वत्र संसरसि गर्जसि सर्वतोऽपि |
सर्वत्रदेवि कुरुषे तव कर्मजाल-
वैचित्र्यमीश्वरि निरूपयितुं क्षमः कः ||७. १०||
Oh, Mother! You take delight, as you are the incarnate of bliss that is
spread everywhere. You are constantly engaged in action; move around with
the roaring voice. Ishvari, who is capable of comprehending and telling the
wonder of your divine play? ||7.10||
विश्वाम्बिके त्वयि रुचां पतयः कियन्तो
नानाविधाब्धिकलिता क्षितयः कियत्यः |
बिम्बानि शीतमहसां लसतां कियन्ति
नैतच्च वेद यदि को विबुधो बहुज्ञः ||७. ११||
Oh, Oh, Mother of the Universe! Who knows how many Suns are in you; how
many Earths surrounded by different oceans are in you; how many Moons are
shining in you. How can anyone be called learned if such glory of yours is
not known? ||7.11||
अव्यक्तशब्दकलयाऽखिलमन्तरिक्षं
त्वं व्याप्य देवि सकलागमसम्प्रगीते |
नादोऽस्युपाधिवशतोऽथ वचांसि चासि
ब्राह्मीं वदन्ति कवयोऽमुकवैभवां त्वाम् ||७. १२||
The poet praises the manifestation of Devi Uma as seven cosmic mothers in
the following seven verses.
Glory of Brahmi Matrika
Oh, Devi! Praised by all the Agamas, you are primordial SoundNada pervading
the entire midregion with a fraction of the unmanifest Word (Pranava), and
later you are indeed Speech due to additional occurrence. You are praised
by wise poets as Brahmi, the power of Brahma, creator because of your glory
as both the cause and the effect. ||7.12||
Devi is the `cause' being unmanifest and she is also the `effect' being
manifest. She is Nada, primordial Sound (pranava) which is the causal state
of the Word to be manifested. She pervades the midworld as Pranava Nada. She
is also the effect i.e., Sound which is the manifest Word, the articulated
Speech. In this aspect of both the unmanifest and the manifest Word, the
Divine Puissance is called Brahmi, the Shakti of Brahma, and the creative
Purusha. ||7.12||
नानाविधैर्भुवनजालसवित्रि रूपैर्-
व्याप्तैकनिष्कलगभीरमहस्तरङ्गैः |
व्यक्तं विचित्रयसि सर्वमखर्वशक्ते
सा वैष्णवी तव कला कथिता मुनीन्द्रैः ||७. १३||
Glory of Vaishnavi Matrika
Oh Devi! Who has boundless power, creator of the web of worlds; you make
the wonderful world appear before the eyes in the diverse forms that are
waves of a pervading, sole, pathless, profound Light. This special power
aspect of yours is called Vaishnavi by the great sages. ||7.13||
All that is to be manifested is brought out of its unmanifest, formless state
and made visible in forms, forms that are really the multiple figurations
of the One Light that exists by itself, sole, entire, pervading all. The
Power that affects this marvel of manifesting in varied forms is renowned as
Vaishnavi, the Shakti of Vishnu the pervading Godhead by the great sages. ||
7.13||
व्यक्तित्वमम्ब हृदये हृदये दधासि
येन प्रभिन्न इव बद्ध इवान्तरात्मा |
सेयं कला भुवननाटकसूत्रभर्त्रि
माहेश्वरीति कथिता तव चिद्विभूतिः ||७. १४||
Glory of Maaheshvari Matrika
Oh, Mother! You have absolute control over the drama being played in the
Universe; you bear the sense of individuality in each and every heart by
which the inner soul feels as if differentiated and as if bound. This glory
of ConsciousForce of yours is called Maaheshvari. ||7.14||
The Divine Mother is the director who conducts the drama of the universe with
the leading strings in her hands. A portion of her ConsciousForce creates in
each person the sense of `I', the individuality by which the inner self feels
itself different from other selves though in fact all Self is One. Apart
from this practical differentiation, it feels itself bound to the form in
which it is individualized though in reality it is ever free. This Power of
seeing differentiation, by which the inner self which is universal becomes
as if individual, the One becomes as if many though free become as if bound,
is a play of her ConsciousForce and is known as Maheshwari, the MayaPower
of the Supreme Lord, lodged in the heart.
Bhramayan sarvabhutani hriddesherjuna tishthati Gita. ||7.14||
आहारशुद्धिवशतः परिशुद्धसत्त्वे
नित्यस्थिरस्मृतिधरे विकसत्सरोजे |
प्रादुर्भवस्यमलतत्त्वविभासिका या
सा त्वं स्मृता गुरुगुहस्य सवित्रि शक्तिः ||७. १५||
Glory of Koumari Matrika
You manifest radiating the light of pure Truth in the blossomed heartlotus
of a person whose inner being is purified due to the cleansing of food and
whose memory is ever stable. Oh, Mother of Guruguha! That power of yours is
known as Skanda Shakti. ||7.15||
Food is not merely the gross substance that one eats; it is much more; the
psychological intake through the senses, through the mind. By discrimination
and discipline of rejection of the unspiritual elements and vibrations, by
detachment from external nature, one acquires purity in the stuff of being;
as a result, the consciousness grows in power, the capacity to hold increases
in stability. In the blossoming heart of such a person, a special power of
the Divine Mother manifests her Light of Pure Truth. This one is celebrated
as the Power of Skanda. Skanda is called Kumara. Hence, power of Skanda is
called Koumari. This has reference in Chandogya Shriti. ||7.15||
हव्यं यया दिविषदो मधुरं लभन्ते
कव्यं यया रुचिकरं पितरो भजन्ते |
अश्नाति चान्नमखिलोऽपि जनो ययैव
सा ते वराहवदनेति कलाऽम्ब गीता ||७. १६||
Glory of Vaarahi Matrika
Oh, Mother! Your power from which the gods receive havya sweet oblation;
the fathers obtain tasty kavya; and the entire humankind eat food is praised
as boarfaced (Varahivadana), the Vaarahi Power. ||7.16||
The power of eating and assimilation all over the creation is an emanation
of the Divine ConsciousnessForce. The force that enables man to eat, digest
and enjoy food is Varahi. She is the Power of enjoyment who enables all
created beings to enjoy food. ||7.16||
दुष्टान्निहंसि जगतामवनाय साक्षा-
दन्यैश्च घातयसि तप्तबलैर्महद्भिः |
दम्भोलिचेष्टितपरीक्ष्यबला बलारेः
शक्तिर्न्यगादि तव देवि विभूतिरेषा ||७. १७||
Glory of Indrani Matrika
Oh, Devi! You being formidable like the mighty weapon Vajrayudha of
Indra. You personally annihilate the wicked in order to protect the world
and you get the wicked exterminated through others great with flaming
strength. This glory of yours is praised as the power of Indra, Indrani. ||
7.17||
सङ्कल्परक्तकणपानविवृद्धशक्त्या
जाग्रत्समाधिकलयेश्वरि ते विभूत्या |
मूलाग्निचण्डशशिमुण्डतनुत्रभेत्र्या
चामुण्डया तनुषु देवि न किं कृतं स्यात् ||७. १८||
Glory of Chamunda Matrika
Oh, Goddess! What is not possible to do in our physical forms by your power
of Chamunda that swells by drinking blood drops of intent thoughts? You take
control of demon called Chanda stationed in the Muladhara Chakra and Munda,
Moon in Sahasrara being in the waking state of samadhi. ||7.18||
Devi's power that penetrates the gross protective walls (kavacha) the Knots
(granthis), passes through the obstructions called Chanda in Muladhara
and Munda in Sahasrara to release the bliss. This is known as power of
Chaamundi. Munda, who obstructs the flow of bliss, is the mind.
The poet gives here the spiritual significance of a legendary anecdote
about the annihilation of Rakshasas called Chanda and Munda by Devi. She
drinks the blood drops of Raktabijasura to prevent the creation of many more
such wicked personalities.
``yasmat chandam cha mundam ca grihitva tvamupagata, chamundeti tato loke
khyata devi bhavishyati'' Durga saptashati, (8) ||7.18||
त्वं लोकराज्ञि परमात्मनि मूलमाया
शक्रे समस्तसुरभर्तरि जालमाया |
छायेश्वरान्तरपुमात्मनि योगमाया
संसारसक्तहृदयेष्वसि पाशमाया ||७. १९||
Oh, Empress of the Universe! Your Maya in Supreme Godhead is `Fundamental
Maya'; in Indra, the lord of all the gods, it is called `Mysterious Maya';
in the Inner soul of the Sun's orb, it is `Yoga Maya'; in the hearts that
are attached to the world, you are `Binding Maya'.
Maya is the SelfPower of the Lord, the Divine Shakti that is inseparable
from Him. As is His poise in the manifestation, so is her formulation and
function. She takes many forms and she is adept in fashioning the many out
of the One. In the highest state of the Supreme, she is the Power that is
at the source of all creation; out of her womb, all ensues. ||7.19||
त्वं भूतभर्तरि भवस्यनुभूतिनिद्रा
सोमस्यपातरि बिडौजसि मोदनिद्रा |
सप्ताश्वबिम्बपुरुषात्मनि योगनिद्रा
संसारमग्नहृदयेष्वसि मोहनिद्रा ||७. २०||
You are the experiential sleep in Shiva, the lord of all beings; sleep
of bliss in Indra, drinker of Soma; sleep of yoga in Vishnu who is in the
sevenhorsed Sun's orb; sleep of delusion in the hearts of people engrossed
in the worldly life. ||7.20||
विष्णुश्चकार मधुकैटभनाशनं यन्-
मुक्तः सहस्रदलसम्भवसंस्तुता सा |
काली घनाञ्जननिभप्रभदेहशालि-
न्युग्रा तवाम्ब भुवनेश्वरि कोऽपि भागः ||७. २१||
Oh, Queen of the Universe! Vishnu annihilated the demons called Madhu
and Kaitabha when he was released by your yogic sleepyoganidra. She is
praised by Brahma, born in the lotus of thousand petals. Is not that form
reflecting some part of you who is known as ferocious Kali shining like the
deep blackanjana mountain ? ||7.21||
This refers to the famous account of annihilation of demons called Madhu and
Kaitabha by Vishnu. Three forms of Devi as described in Devimahatmyacharita
viz., Kali, Mahishasuramardini and koushiki are praised by the poet here in
three verses starting from Kali. ||7.21||
विद्युत्प्रभामयमधृष्यतमं द्विषद्भि-
श्चण्डप्रचण्डमखिलक्षयकार्यशक्तम् |
यत्ते सवित्रि महिषस्य वधे स्वरूपं
तच्चिन्तनादिह नरस्य न पापभीतिः ||७. २२||
Oh, Mother! One who contemplates on your invincible terrifying and all
destructive form filled with lightning flame that you assumed at the time
of killing the demon Mahisha; will get rid of the fear of sin. ||7.22||
Contemplation on that ferocious form of Mahishasuramardini which can destroy
all negative forces would also destroy the temptations to commit any sin in
this world. ||7.22||
शुम्भं निशुम्भमपि या जगदेकवीरौ
शूलाग्रशान्तमहसौ महती चकार |
सा कौशिकी भवति काशयशाः कृशोद-
र्यात्माङ्गजा तव महेश्वरि कश्चिदंशः ||७. २३||
Oh, Maheshvari! Your great luminous form that silenced the most valiant
demons called Shumbha and Nishumbha at the edge of the spear is known as
Koushiki. ||7.23||
There is a reference of celebrated form of Devi, as Koushiki in `Devi
Charita' as, ``koushiki nama sa durga hantri shumbha nishumbhayoh''. ||
7.23||
माये शिवे श्रितविपद्विनिहन्त्रि मातः
पश्य प्रसादभरशीतलया दृशा माम् |
एषोऽहमात्मजकलत्रसुहृत्समेतो
देवि त्वदीयचरणं शरणं गतोऽस्मि ||७. २४||
Oh, Shive! Maye! Mother! Remover of the difficulties of your devotees! Look
at me with your compassionate glance. Oh, Devi! I have fallen at your holy
feet for protection along with my kith and kin. ||7.24||
धिन्वन्तु कोमलपदाः शिववल्लभाया-
श्चेतो वसन्ततिलकाः कविकुञ्जरस्य |
आनन्दयन्तु च पदाश्रितसाधुसङ्घं
कष्टं विधूय सकलं च विधाय चेष्टम् ||७. २५||१७५
May these delicate words in Vasantatilaka meter from a great poet Ganapati
please the heart of the consort of Shiva. May the assembly of pious people
feel happy by getting what they desire and get rid of their difficulties
(by praising Devi with these verses).
% File name : umAsahsram.itx
%--------------------------------------------
% Text title : umAsahasram stabaka 07
% 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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