Umasahasram stabaka 10
दशमः स्तबकः 10th Stabaka
ललितावृत्तम् Lalita meter
केशादिपादान्तवर्णनम् Description from head to feet
सङ्क्षालनाय हरितां विभूतये लोकत्रयस्य मदनाय धूर्जटेः |
कात्यायनीवदनतः शनैः शनैर्निर्यन्ति शुभ्रहसितानि पान्तु नः ||
१०. १||
Smiles are emerging out of Katyayani's face slowly for stimulating desire in
Shiva, for prosperity of the three worlds and for purifying the directions. May
those auspicious smiles protect us. ||10.1||
स्वल्पोऽपि दिक्षु किरणान् प्रसारयन् मन्दोऽपि बोधममलं दधत्सताम् |
शुभ्रोऽपि रागकृदनङ्गवैरिणो हासः पुराणसुदृशः पुनातु नः ||
१०. २||
Devi's smile is spreading the rays in all directions despite being tiny,
granting pure knowledge to wise men despite being gentle. It is white (pure)
but creates love of variegated colors in the heart of enemy of the Cupid god
(Shiva). May that smile of beautiful lady Uma purify us. ||10.2||
The term `raga' denotes both love and color here. ||10.2||
चेतोहरोऽप्यतिजुगुप्सितो भवेत् सर्वोऽपि जीवकलया यया विना |
सा वर्ण्यतां कथमपारचारुता पीयूषसिन्धुरखिलेन्द्रसुन्दरी ||१०. ३||
How is it possible to describe the boundless charm of the Lady of the
Lord of the whole world who is the ocean of nectar (bliss) without whose
vivacity of existence (life force), all beautiful things would become utterly
ghastly? ||10.3||
The term `kalaa' is found in Agamasiddhavidya. Here, meaning of
`beautyradiance' is more appropriate because of Devi Uma's epithet,
akhilendrasundari. The origin of beautyradiance of all the living beings
is called Jivakala i.e., vivacity of existence. Who would like to see
the corporal body devoid of vivacity of life (jivakala)? Beauty of life
can be appreciated when there is harmonious blend of all the organs with
jivakala. Life force with harmony and beauty is the form of `the charming
lady of the Lord of the whole world' (akhilendrasundari), a manifestation
of supreme Consciousness and Delight. ||10.3||
अत्यल्पदेववनितां च पार्थिवैर्भावैर्वयं तुलयितुं न शक्नुमः |
तां किं पुनः सकलदेवसुन्दरी लोकाक्षिपारणतनुप्रभामुमाम् ||१०. ४||
It is difficult for us to envisage the charm of ordinary divine ladies like
those of Gandharvas with our worldly knowledge. Then, how can we comprehend
the radiance of Uma's form that is the most magnificent charming feast for
the eyes, amidst (among) all divine ladies. ||10.4||
Poets of this world who cannot describe ordinary divine ladies definitely
do not have the competence to eulogize Devi Uma whose form has the supreme
radiance that pleases the eyes amidst all the great divine ladies. ||10.4||
वर्षापयोदपटलस्य सान्द्रता सूर्यात्मजोर्मिचयनिम्नतुङ्गता |
कालाहिभूमिपतिदीर्घता च ते केशेषु भर्गभवनेश्वरि त्रयम् ||१०. ५||
Oh, wife of BhargaHara! Your lengthy tresses are like the king of serpents
and they have the (thickness) intensity of the thick black clouds of the
monsoons. They appear like the rise and fall of the waves of the river Yamuna,
daughter of the Sun god. ||10.5||
ईशानसुन्दरि तवास्यमण्डलान्नीचैर्नितान्तममृतांशुमण्डलम् |
को वा न कीर्तयति लोष्टपिण्डकं लोके निकृष्टमिह मानवीमुखात् ||१०. ६||
Oh, charming lady of Shiva (Lord of Ishana), the orb of Moon (Chandra
mandala) is indeed very much inferior to your face. Who would not praise an
earthen face (lump) which is inferior to a face of beautiful lady in this
world? ||10.6||
Here, inferiority of Moon compared to Uma's charming divine face is
described by likening it to an earthen face. ||10.6||
बिभ्रत्यमर्त्यभुवनस्थदीर्घिका पङ्केरुहाणि वदनाय ते बलिम् |
नो चेत् कथं भवति सौरभं महद्भिन्ने सुमेभ्य उरुकेशि ते मुखे ||
१०. ७||
Oh, Lady with thick charming braids! The lotus flowers of the ponds in
heaven have accepted defeat from your face. Otherwise, how can your face,
though not a flower, emit such good fragrance? | | 10.7||
गीर्वाणलोकतटिनीजलेरुहां गन्धे शुभे भवतु ते मनोरतिः |
लोकाधिराज्ञि तव वक्त्रसौरभे लोकाधिराजमनसस्तु सम्मदः ||१०. ८||
Oh, queen of the world! You may enjoy the fragrance of the lotuses of the
river in the world of gods while, the mind of the Lord of the worlds may
take delight in the fragrance of your face. ||10.8||
को भाषतां तव सवित्रि चारुतां यस्याः स्मितस्य धवलद्युतिर्लवः |
यस्याः शरीररुचिसिन्धुवीचयः शम्पालताः पृथुलदीप्तिभूमयः ||
१०. ९||
Oh, Mother! Who can describe your beauty, a tiny part of whose smile is
the pure (white) resplendent moon? The glow of your form is the ocean and
is the ground of abundant radiance that generates lightning waves. ||10.9||
Description of moon being a tiny part of her smile and glow of her form
being lightning; illustrates Bhagavati's cosmic form. The glow of her form
itself is electriclightening energy. It is said elsewhere in this text that
lightning is Devi's form as is said in Indranisaptashati. ||10.9||
लोकाम्बिके न विलसन्ति के पुरो मन्दस्मितस्य तव रोचिषां निधेः |
ये तु व्यधायिषत तेन पृष्ठतो हन्तैषु काऽपि तिमिरच्छटा भवेत्
||१०. १०||
Oh Mother of the world, who would not shine when they are placed in front of
your smile, which is the repository of radiance? Whoever alas, placed behind
her smile, would be caught in the realm of inexplicable darkness. ||10.10||
Whoever is in front of her smile, which is the repository of all energy,
would become resplendent and whoever lies behind her smile would be caught
in the stretch of darkness. This shows how her smile is capable of granting
favors to her devotees and restraints to those who are her adversaries
(because they are not found in front of her). ||10.10||
किं वा रदावलिरुचिर्मुखस्य किं सम्फुल्लता वरधियः किमूर्मिका |
सन्तोषपादपसुमं नु शङ्करप्रेमस्वरूपमुत देवि ते स्मितम् ||१०. ११||
Oh, Devi! Is your smile (indicating) the radiance of your teeth or the
grace of your face? Is it the wave of excellent thought or the flower of the
tree of happiness? Or is it the symbol of Shankara's love for you? ||10.11||
दिक्षु प्रकाशपटलं वितन्वता कोटिप्रभाकरविभक्ततेजसा |
नेत्रेण ते विषमनेत्रवल्लभे पङ्केरुहं क उपमाति पण्डितः ||१०. १२||
Oh, Beloved of Virupaksha! How can a learned person compare your eyes to a
lotus that blossoms in the mud? Your eyes have apportioned their brilliance
to millions of Suns by spreading light in all directions. ||10.12||
श्रीकर्ण एष तव लोचनाञ्चले भान्त्या दयादयितया प्रबोधितः |
एतं सवित्रि मम कञ्चन स्तवं श्रुत्वा तनोतु भरतावनेः श्रियम् ||
१०. १३||
Oh Savitri! Mother! Your auspicious/prosperous ears located at the end of
the eyes, awakened by the beloved of kindness may grant prosperity to the
country Bharat after listening to my special prayer. ||10.13||
The letter `Sri auspiciousness' prefixed to `karnaear' signifies the
term `shrotram' used in Shriti Mantras viz., `shrotram sampat'. It gives
the meaning of Shri itself being karna. This can also be deciphered as the
ears having Sri (Lakshmi). Then the meaning would go with Bharatashri and it
refers to the country Bharat. The poet aspires that Devi would be awakened
and grant prosperity to the country by listening to his prayers.
The poet's aspiration of getting freedom for India from foreign hands is
also indicated here. kanchanastavam special prayer. ||10.13||
स्वा नासिका भवति युञ्जतां सतां संस्तम्भिनी चलतमस्य चक्षुषः |
त्वन्नासिका पुरहरस्य चक्षुषः संस्तम्भिनी भवति चित्रमम्बिके ||
१०. १४||
Oh Ambike! The nose of aspirants of yoga gives steadiness to the eyes that
are unsteady. But, it is a wonder that your nose (also) makes the eyes of
Shiva (Destroyer of three cities) motionless. ||10.14||
Hara's eyes are immersed in the beauty of the nose of Bhagavati. ||10.14||
बिम्बप्रवालनवपल्लवादितः पीयूषसारभरणाद् गुणाधिकः |
गोत्रस्य पुत्रि शिवचित्तरञ्जकः श्रेष्ठो नितान्तमधराधरोऽपि ते
||१०.१५||
Oh Daughter of the Mountains (gotra)! Your lower lip that surpasses the
beauty of bimba fruit, coral and new blossoms. It is sweeter than the essence
of nectar and extremely pleasing to the heart of Shiva. ||10.15||
दोर्वल्लिके जननि ते तटित्प्रभामन्दारमाल्यमृदुतापहारिके |
निश्शेषबन्धदमनस्य धूर्जटेर्बन्धाय भद्रचरिते बभूवतुः ||
१०. १६||
Oh, Mother of Auspicious Demeanor! Your creepers like arms have stolen
radiance from lightening and softness from the garland of mandara flowers. They
have caused the capture (embrace) of Shiva who subdues (worldly) attachments
completely. ||10.16||
हस्ताब्जयोस्तव मृदुत्वमद्भुतं गृह्णाति ये सदयमेव धूर्जटिः
अत्यद्भुतं जननि दाढर्यमेतयोः शुम्भादिदर्पविलयो ययोरभूत् ||
१०. १७||
Oh, Mother! The softness of your lotuslike hands that are softly held
by Dhurjati is wonderful. Strength of those hands, which has caused the
destruction of the pride of demons, Shumbha and others, is also extremely
wonderful. ||10.17||
Hara holds your hands softly with the fear of causing pain. But, the
strength of the same hands that caused destruction of demons causes more
wonder. ||10.17||
राजन्तु ते कुचसुधाप्रपायिनो लोकस्य मातरनघाः सहस्रशः |
एतेषु कश्चन गजाननः कृती गायन्ति यं सकलदायिसत्करम् ||१०. १८||
Oh Mother of the entire world! Let there be victory to thousands of
sinless people who consume the milknectar from your breasts. But, (only)
Gajanana among them is blessed and praised as the one having the benevolent
hand that gives everything. ||10.18||
Gajanana is the most blessed among all who have consumed the mother's milk
because he can give all the desired things. That is the result of milk of
Devi's breasts. There is another version (pathantara) as `sakaladhayi'. In
that context, it should be understood that his hands have the capacity to
hold everything. ||10.18||
त्वन्नाभिकूपपतितां दृशं प्रभोर्नेतुं विनिर्मलगुणे पुनस्तटम् |
सौम्यत्वदीयहृदयप्रसारितः पाशः सवित्रि तव रोमराजिका ||१०. १९||
Oh, Mother! Having sacred qualities (vinirmalagune), your streak of hair
is the rope that has dropped down from your kind heart to bring the vision
(drishti) of Hara that has fallen in the well of your navel back to the ground
(banks). ||10.19||
Navel is compared to a well and the heart between the breasts is compared to
the bank (ground). Her hair is compared to rope to convey the meaning that `the
heart wants to attract the attention of Hara which has fallen to the navel'. A
similar thought occurs in Appayya Dixita's Chitramimamsa. ||10.19||
त्वन्मध्यमो गगनलोक एव चेत् त्वद्दिव्यवैभवविदो न विस्मयः |
प्राज्ञैर्हि सुन्दरि पुरत्रयद्विषस्त्वं देहिनी त्रिभुवनेन गीयसे ||
१०. २०||
Oh beautiful Lady of the Lord, the destroyer of three worlds, if your waist
is called (compared to) the sky, it would not surprise people who have the
knowledge of your divine splendor. You are indeed praised by the learned as
the Devi having the form of three worlds. ||10.20||
Devi's form is pervading all the three worlds. So, here the poet compares
her waist the middle world i.e., antarikshasky. ||10.20||
नाभिहृदाद्विगलितः कटीशिलाभङ्गात् पुनः पतति किं द्विधाकृतः |
कान्तोरुयुग्ममिषतः सवित्रि ते भावारिपूर इभशुण्डयोः समः ||१०. २१||
Oh, Mother! The flood of waterlight (bhaavaaripoorah) emitted from the
navelpool obstructed by the waiststone and broken into two streams are equal
to the trunks of the elephant in the guise of your thighs. ||10.21||
जङ्घायुगं तव महेशनायिके लावण्यनिर्झरि जगद्विधायिके |
अन्तःपरिस्फुरदगुप्तसुप्रभाबाणाढ्यतूणयुगलं रतीशितुः ||१०. २२||
Oh, consort of Mahesha! Creator of the worlds! Fountain of beauty! Your
shanks become the Cupid god's two quivers full of arrows that are shining
with inherent luminosity. ||10.22||
पुष्पास्त्रशासननिशान्तराज्ञि ते लोकत्रयस्थखलकम्पनं बलम् |
श्रोणीभरेण गमने किल श्रमं प्राप्नोषि केन तव तत्त्वमुच्यताम् ||
१०. २३||
Oh, queen of the foe of Cupid god, your strength can create tremors in the
wicked people of the three worlds. But, you are tired while walking due to
the weight of your back. Kindly let me know the truth behind this wonder. ||
10.23||
यत्रैव नित्यविहृतेरभूद्रमा राजीवमन्दिरचरीति नामतः |
तन्मे सदा भणतु मङ्गलं शिवा पादाम्बुसम्भवममेयवैभवम् ||१०. २४||
Ramaa, Lakshmi obtained the name as `dweller in lotus' because she moves
about in lotus constantly. May lotus feet of Uma that has unlimited power,
grant (auspicious) prosperity to me always. ||10.24||
केशादिपादकमलान्तगायिनीःकन्तुप्रशासननिशान्तनायिका |
अङ्गीकरोतु ललिता इमाः कृतीर्गौरी कवेश्चरणकञ्जसेविनः ||१०. २५||
२५०
May Gauri, Devi of the enemy of cupid god, accept these prayers praising
her from head to feet in Lalita meter of the poet, the worshiper of her
feet. ||10.25||
% File name : umAsahsram.itx
%--------------------------------------------
% Text title : umAsahasram stabaka 10
% 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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