Umasahasram stabaka 14
चतुर्दशः स्तबकः 14th Stabaka
काली गौरी कुण्डलिनी च Glory to Kali, Gauri and Kundalini
उपगीतिवृत्तम् Upagiti Meter
In this section divine presence in relation with time, space, and form is
praised as Kali, Gauri and Kundalini, the latter also facilitating mystic
experiences in the Seeker.
कारणमखिलमतीनां वारणमन्तर्लसत्तमसः |
मन्दस्मितं महेश्वरसुदृशो मे श्रेयसे भवतु ||१४. १||
May the gentle smile of the lovely lady of Mahesha, bestow on me beatitude;
the celebrated smile which is the root cause of all manifestations of
intelligence and destroyer of all ignorance hushed up inside (inner
darkness). ||14.1||
The intended benefit is twofold Dawning of knowledge and removal of
ignorance. ||14.1||
विश्वतनुस्तनुगात्री वज्रमयी पुष्पसुकुमारी |
सर्वस्य शक्तिरबला काली गौर्यम्बिका जयति ||१४. २||
Oh Slender Beauty! Your form is the physical world in its entirety. Though
you are hard like the diamond, at the same time you are soft and delicate
like the flowers. Though you are spoken of as abala, (weak) you are capable
of anything and everything; you are both dusky dark and golden fair in
complexion. ||14.2||
All contradictions and opposites sink in the Universal principle, as
everything is available there. What is natural with respect to the supreme
Mother appears as contradictory or opposed from the limited view point i.e.,
mortals find it difficult to grasp immortal principles and secrets. ||14.2||
तामाहुर्जगदंबां गौरीं केचित् परे कालीम् |
सा गौरी महिलातनुरम्बरतनुरुच्यते काली ||१४. ३||
They say the supreme Mother is Gauri, Some others call her Kali. She is
Gauri with the feminine form whereas spread in space she is known as Kali. ||
14.3||
Though there is difference in name and form, essentially there is no
difference. In the earlier stabaka Mother's feminine form is eulogized. Here
on onwards the principle of Kali, her power and glory is set forth. ||14.3||
पाचकशक्तेः काल्याः केवललिङ्गेन भिद्यते कालः |
यत्पाकतो गभीराद्भुवने सर्वेऽपि परिणामाः ||१४. ४||
The differentiation referred to between Kali and Kala is only semantic. Kali
is feminine and Kala is masculine. But for this gender difference of the
words, there is no functional difference. All the danger that we see in this
universe, are to be attributed to time, which brings about transformation
of all kinds. Everything that is created undergoes change with respect to
the time coordinate. ||14.4||
सर्वभुवनाश्रयत्वात् काली नाम्ना दिगन्येन |
लोके तु व्यवहरणं विदुषां दिक्कालयोर्भाक्तम् ||१४. ५||
By virtue of Kali supporting everything in the universe, she is referred
to as space; actually speaking space and time coordinates of the universe
are a matter of secondary consideration. ||14.5||
In the earlier verse Kali is referred to as time. In this verse, she is
described as space as well. However these differences are only notional and
not factual. In essence Kali is both Time and Space. ||14.5||
दिगदितिरगाद्यखण्दा परिणमयित्री स्मृता काली |
दक्षस्यैका दुहिता सा द्वे गुणभेदमुग्धदृशाम् ||१४. ६||
Space is considered as one and allpervasive; hence known as Aditi. Kali
is mentioned as one who brings transformation. Both are one and the same;
Sati, the daughter of Daksha, is considered as two owing to the different
effects. ||14.6||
Difference is virtual and not real. Aditi and Kali, space and time
respectively unite in one principle ultimately. ||14.6||
देहे देहे सेयं कुण्डलिनी नाम जगदम्बा |
सा स्वपिति संसृतिमतां युञ्जानानां प्रबुद्धा स्यात् ||१४. ७||
It is a wellknown fact that the Mother of the universe Kundalini, who is
earlier described as Kali, Aditi is found in each and every body. She lies
dormant in the uninitiated, where as she rises in the body of the yogis,
who put their best efforts to awaken her. ||14.7||
मूलाधारादग्निर्ज्वलति शिरस्तः शशी द्रवति |
कुण्डलिनीमयि मन्ये वीणाशयनात्प्रबुद्धेयम् ||१४. ८||
From the Muladhara, the basic chakra, fire blazes forth; from the Sahasrara,
the top chakra in the head, cool (Soma) nectar oozes (at the time of Kundalini
raising in the yogi). Hence, I guess Kundalini has risen from the veena
couch. ||14.8||
Shape of the bone structure from the head up to the Muladhara, (pelvis
region) resembles that of the veena,the lute. Kundalini, who passes through
various chakras along this course, is spoken of as rising from the veena
couch.
Kundalini, Veena shayana etc., are terms, integral to the tantra system. ||
14.8||
यद्द्रवति तत्र किं त्वं किं तत्र त्वमसि यज्ज्वलति |
किमु तत्रासि महेश्वरि यदुभयमेतद्विजानाति ||१४. ९||
Oh Maheswari! Where are you found? Are you found in the head? (Where exuding
takes place)? Are you found in the Muladhara, where it blazes forth? Or do
you reside in the all supporting daharakasha, which knows both these? (Causes
all these experiences). ||14.9||
Dahara is a technical word used in the Tantra literature. It means space
in the heart. The technical information pertaining to these details are
available in Tantra texts. ||14.9||
एतावग्नीषोमौ ज्वालभिश्चन्द्रिकाभिरपि |
आवृणुतस्तनुमनयोर्व्यक्तित्वं मे पशुर्भवतु ||१४. १०||
These two deities Agni and Soma, with their hot flames and moonlike
cool rays, respectively encircle my body. As a result of this, let my ego
(pruthagatma) be an animal offered in the sacrifice (let it be destroyed). ||
14.10||
Removal of ego and the dawning of the divine presence in our self is the
result of Kundalini awakening. In this verse this fact is portrayed. In the
first stabaka the story of Dakshayajna, which also serves as a universal
symbol, is related. Here the yogi's own experience is expressed. ||14.10||
अग्निस्त्वं सोमस्त्वं त्वमधो ज्वलसि द्र्वस्यूर्ध्वम् |
अमृतमनयोः फलं त्वं तस्य च भोक्त्री चिदम्ब त्वम् ||१४. ११||
Oh, Mother! You are both Agni and Soma. You blaze forth from below
and melt down from above. Consequently nectar appears and that is none
but you yourself. Again, you are the true enjoyer of this in the form of
consciousness. ||14.11||
Enjoyer, enjoyed and the act of enjoyment are all one and the same.
Everything in this universe is You Yourself. ||14.11||
किन्नु सुकृतं मया कृतमखिलेश्वरि किं तपस्तप्तम् |
क्रीडयसि मां प्रतिक्षणमानन्दसुधानिधावन्तः ||१४. १२||
Oh the empress of Entire Universe! How lucky I am? What great penance have
I done that you make me immersed in the blissful experience every moment! ||
14.12||
I am not aware of the merit I might have incurred as a result of which I
enjoy this indescribable inner joy. The extraordinary yogic experiences are
not a result of ordinary gooddeeds.
The poet devotee (Kavya Kantha) is so humble before the Mother that he thinks
he has not done enough merit or deeds to deserve such blessings. Actually,
if we look at the life of the muni, we find that he was a great sadhaka,
who did everything such as japa, tapa, dhyana etc., to receive the blessing
of the mother. ||14.12||
क्षान्तं किं मम दुरितं शान्तं किं देवि ते स्वान्तम् |
अनुगृह्णासि विचित्रं मामप्यपराधिनां प्रथमम् ||१४. १३||
Oh Divine Mother! Despite my being a worst sinner it looks that you have
forgiven me. You seem to be deeply pleased to tolerate me. Otherwise, how
can I be the recipient of such unique blessing. ||14.13||
The poet seer considers himself a sinner. How can this selfestimation
be understood? For we know that he is a yogi, a scholar, a great soul. The
fact is, that, great souls take on themselves all the sins committed by the
people. They feel they are the members of the universal family. ||14.13||
काले काले सन्ध्यारूपा नोपासिता भवती |
विच्छिन्नः स्मार्ताग्निस्त्रेता कुत एव वह्नीनाम् ||१४. १४||
Oh, Mother! I have not worshipped you in the form of Sandhya regularly
(as it should have been done): the smartagni rituals are also not been
performed regularly, no need to speak of the treatgni at all. ||14.14||
The poet seer in his humility submits to the mother that he has not
meticulously followed the Vedic and other methods of worship enjoined on
an individual in sanatanadharma; yet the Mother has been magnanimous to
bestow on him the bliss due to a perfect upasaka. He feels overwhelmed by
the benevolence of the Devi.
Sandhyavandana, agnikarya etc., fall under the category of nityakarma
rituals which are compulsory and by doing which no special merit accrues
but by not doing one becomes a sinner. ||14.14||
दातुं नार्जितमन्नं बहु देवेभ्यश्च भूतेभ्यः |
यत्किञ्चिदार्जितं वा कलत्रपुत्रान्वितोऽश्नामि ||१४. १५||
Mother! I have not amassed wealth to spend on such meritorious acts like
charity for the poor, ritualistic worship of various deities; what little
I have earned is just enough to feed my family and myself. ||14.15||
I have been quite selfish in my attitude is the gist of this submission. The
Vedic view of life is that a house holder should earn well, feed the poor and
the needy, treat guests, spend on acts of worship, and help build temples,
lakes etc., for the benefit of the society. In this background, the poet is
making a mention of his failings as a householder, gruhasta. ||14.15||
कश्चिदपि पापहारी न पुरश्चरितश्च ते मन्त्रः |
कं गुणमभिलक्ष्य मम प्रबुद्ध्यसेऽन्तर्जगन्मातः ||१४. १६||
Oh the Mother of the Universe! What little merit did you find in me that
you are awakened in my person? I have not done enough japa (repetition of
a particular holy name or mantra with full concentration of mind) of your
mantra that could have been efficacious in removing my sins. ||14.16||
तव मयि पृथक्तनूजप्रेमा चेत्पक्षपातोऽयम् |
अथवा सतां निसर्गः सोऽयं त्वयि चांब सम्भाव्यः ||१४. १७||
If you are favoring me, your son, in a special manner, Oh, Mother! You
will be blamed of being partial towards one (when in reality all are your
children). However this may not be a blemish with you, as it is the very
nature of the noble minded to do well to others. ||14.17||
The yoganubhavas, i.e., blissful experiences, the seer is enjoying are
due to the gracious favour of the Mother, more than my eligibility is the
opinion of the poet. ||14.17||
लक्ष्यं विनैव मन्त्रः किं सिद्ध्यति कोटिशोऽप्युक्तः |
दध्मस्तद्यदि लक्ष्यं तव रूपं गलति हा मन्त्रः ||१४. १८||
Mother! Does the mantra, japa become fruitful without fixing the mind on
a target, a particular form? No. Hence to make my mantra purposeful when
I think of your radiant form, it overpowers me in such a way that I forget
the mantra! What a pity! How can I come out of this conflict? ||14.18||
सङ्कल्पानां वाचामनुभूतीनां च यन्मूलम् |
यत्र प्राणो बद्धस्तल्लक्ष्यं देवि ते रूपम् ||१४. १९||
Oh Goddess! You are the root cause of all the sankalpas (mental
notions), inner thoughts, all speech (outer expressions), and all feelings
(experiences). In you are found the breath, and vital air. That is your form,
which I strive to realize through my meditating state. ||14.19||
Divine Mother is the root of speech, thought and feelings. One should
realize this truth through meditation, because, to get at the root cause is
the true benefit of dhyana. ||14.19||
नैसर्गिकस्ववृत्तेरहङ्कृतेर्मूलमन्विष्य |
त्वां किल साक्षात्कुरुते रमणमहर्षेरियं दृष्टिः ||१४. २०||
I wish to realize you though the natural and simple method enunciated by
the sage Ramana and that is enquiring the fundamental principle I, which is
at the root of everything. ||14.20||
Sage Ramana asked his disciples to get at the root of all experiences and
feelings by tracing the course of the `ego' or which we in normal language
refer to as `I' i.e., ahamkruthi. He did not suggest any other Upasana or
worship, which requires lot of preparations both mental and physical. Hence,
sage Ramana's method is described as `Naisargika' natural. Our poet Kavya
kantha Ganapati Muni, was a devoted disciple of Sri Ramana Maharshi, the
renowned sage of Arunachala. ||14.20||
मन्ये पर्वतकन्ये मम सेयमहङ्कृतिर्महती |
अवतरता वर्षगणैरपि तन्मूलं न लब्धमहो ||१४. २१||
Oh daughter of the mountain! I maintain my ego and am quite stubborn as
I have not been able to find its root despite long years of effort to reach
there. ||14.21||
The word avatarata is significant here. It can mean two ways.
1. Shirasthah avatarata meditating coming down from the head, the origin
of thought, to the heart, the place of feel.
2. Incarnating from a different world altogether. Even the gods come
down to the mortal world in order to know or realize the roots, especially
ahamkrutimula i.e., I. All the Vedic sayings, upanishads declare that mortal
form is very helpful in realizing the fundamental truths of this world. ||
14.21||
एष प्रौढो भगवति बहुलं गर्जत्यहङ्कारः |
एतस्मिन्नयि काले भवती चाबोधि कुण्डलिनी ||१४. २२||
Oh Divinity! This ego (ahamkara) of mine is so well grown that it makes
deep sounds like a cloud; despite this adverse effect, you Kundalini, is
awakened in me (what a surprise!). ||14.22||
When Kundalini rises ahamkara cannot remain powerful. Normally it gets
subdued. But in my case it is different. ||14.22||
तव पश्चात्सम्भूतिं जानाति न सोऽयमद्यापि |
प्रागिव गर्जति धीरं बिभेति मृत्योर्न नेदिष्ठात् ||१४. २३||
Oh Bhagavati! The principle of ego `I', does not know anything about
your birth, in its overpowering ignorance it is roaring in vain. It is so
insensitive that it remains bold even in the vicinity of death. ||14.23||
Kundalini is so powerful that it subjugates the principle of ego, while
it rises. The `I' melts down like ice cubes exposed to heat, when Kundalini
rises. This experience of the yogi is figuratively described here. ||14.23||
अतिपुष्टमहङ्कारं पशुमेतं तुभ्यमर्पयते |
प्रमथपतिप्राणेश्वरि गणपतिरेकान्तभक्तोऽयम् ||१४. २४||
Oh the dear consort of the lord of Pramathas! Ganapati, who is devoted
to you and you alone, offers his `I' ahamkruti, which is like a full grown
animal. May you be pleased to accept this offering and shower your blessings
which you consider are best for me. ||14.24||
उपगीतयो गणपतेरुपतिष्ठन्तामिमाः प्रीत्या |
उत्सवसहस्रलोलामुकारवाच्यस्य गृहनाथाम् ||१४. २५||३५०
May these verses composed in the Upagiti meter, please the Lady of the
Lord who is symbolized by the letter `3'u i.e., Shiva; the Lady Kundalini,
who permeates the hundreds and thousands of charged experiences (of yogis). ||
14.25||
% File name : umAsahsram.itx
%--------------------------------------------
% Text title : umAsahasram stabaka 14
% 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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