Umasahasram stabaka 18
अष्टादशः स्तबकः 18th Stabaka
रूपविशेषाः कुण्डलिनीसमुल्लासश्च Shakti's micro and macro cosom
form and Kundalini
प्रहर्षिणीवृत्तम् praharshini meter
In the eighteenth stabaka myriad forms of the Devi are described; as also
her presence in the micro and macro cosom.
धुन्वन्त्यस्तिमिरततिं हरित्तटीनां
धिन्वन्त्यः पुरमथनस्य लोचनानि |
स्कन्दाम्बाहसितरुचो हरन्तु मोहं
सान्द्रं मे हृदयगतं प्रसह्य सद्यः ||१८. १||
May the rays of the radiant smile of the Mother of Skanda forcibly remove
the infatuation deep seated in my mind; these very rays subdue the columns
of darkness spread all over the quarters, also gratifies all the three eyes
of the destroyer of three puras. ||18.1||
तन्वाना विनतहितं विरोधिवर्गं
धुन्वाना बुधजनमोदमादधाना |
सम्राज्ञी त्रिदिवधरारसातलानां
रुद्राणी भणतु शिवानी मत्कुलस्य ||१८. २||
May Rudrani, Empress of the three worlds viz., heaven, earth and patala
(Netherland), pronounce most auspicious words on my entire family; because
it is she, who bestows the best on those who are humble, and it is she who
makes those who oppose her, tremble and it is she who causes delight to
those who are learned and wise. ||18.1||
योऽम्ब त्वां हृदि विदधत्तटित्प्रकाशां
पीयूषद्युतिमदहृन्मुखारविन्दाम् |
अन्यत्तु स्मृतिपथतो धुनोति सर्वं
कामारेः सुदति नतस्य भुव्यसाध्यम् ||१८. ३||
Oh, Mother! The wife of Kamari, he who meditates on you (holds you in his
mind), the glow of whose lotus like face resembles a streak of lightning, is
able to set aside all unwanted thoughts with a stable and trained mind. What is
it that he cannot achieve in this world? (Everything is possible). ||18.3||
कालाभ्रद्युतिमसमानवीर्यसारां
शक्त्यूर्मिभ्रमकरशुक्लघोरदंष्ट्राम् |
यो धीरो मनसि दधाति भर्गपत्नि
त्वामस्य प्रभवति सङ्गरेषु शस्त्रम् ||१८. ४||
Oh the wife of Bharga! That brave one who meditates on you, as possessed
of a form glistening like dark cloud, endowed with matchless prowess, and
looking terrible with white large tusks whose bright rays create an illusion
of power, will come out victorious in mighty battles, as you activate his
weapons. ||18.4||
In this verse Varahi, the pitch dark form of Devi, is portrayed. This
powerful aspect of the Devi empowers the worshipper in his fierce fights
against powerful enemies. ||18.4||
यः प्राज्ञस्तरुणदिवाकरोज्ज्वलाङ्गीं
तन्वङ्गि त्रिपुरजितो विचिन्तयेत्त्वाम् |
तस्याज्ञां दधति शिरस्सु फुल्लजाजी-
मालां वा धरणिजुषो वशे भवन्तः ||१८. ५||
Oh slender lady of the winner of the three cities, the wise man who
worships your radiant form bright like the young sun, gains control over
men. The latter willingly receive his orders on their heads as if they are
a wreath of fresh Jasmine buds. ||18.5||
Here the form of the Devi is likened to Balasurya, young sun. ||18.5||
यो राकाशशधरकान्तिसारशुभ्रां
बिभ्राणां करकमलेन पुस्तकं त्वाम् |
भूतेशं प्रभुमस्कृत्प्रबोधयन्तीं
ध्यायेद्वाग्भवति वशेऽस्य नाकदूती ||१८. ६||
He who worships the form of the Devi, pure and bright like the very essence
of the rays of the full moon, Devi, who holds in one of her lotus bud like
delicate hand, a book and who is engaged in awakening her Lord, Bhutesha,
(always in the samadhi state of mind) to turn his attention towards the world
(out of her compassion for the helpless people), the goddess of speech comes
under his control and he would be able to gain entry into the hearts of even
gods by his beautiful speech. ||18.5||
The bright pustakadharini devata form is intended. The worshipper gets
the extraordinary power of speech by which everyone including gods are
impressed. ||18.5||
जानीमो भगवति भक्तचित्तवृत्ते-
स्तुल्यं त्वं सपदि दधासि रूपमग्र्यम् |
प्रश्नोऽयं भवति नगाधिनाथकन्ये
रूपं ते मदयति कीदृशं स्मरारिम् ||१८. ७||
Oh Divine lady, we know that you assume some apt form suitable to the
chittavrutti, mental notion, of the devotee. But then a question haunts us,
Oh the daughter of the mountain, and i.e., which is that special frame or
form by which you overpower the attention of Lord Iswara, the enemy of the
cupid? ||18.7||
Though it is well known that the divinity is capable of assuming innumerable
forms to please the devotees a strong curiosity impels his mind to know
that especially different form, which attracts the attention of her Lord,
who shuns cupid. It must be something inexplicable! ||18.7||
चारु स्यादलमिति वक्तुमम्ब शक्यं
रूपं ते न वदति कोऽपि कीदृशं वा |
सम्मोहं परमुपयान्ति कान्तिभाण्डे
कामारेरपि नयनानि यत्र दृष्टे ||१८. ८||
Oh, Mother! It is very easy to spell out words like beautiful, it might
be fine etc., regarding your form. But no one can tell exactly what it is
and how it is. Because, even the three eyes of Kamari remain riveted in that
great vessel (your form) full of effulgence, when he looks at you! ||18.8||
When Kamari himself is stunned by that rupa of yours how can mortals or
others describe your form? It is impossibility. ||18.8||
सङ्कल्पैः किमु तव भूषणान्यभूवँ-
च्छिल्पीन्द्राः किमु विदधुर्यथाऽत्र लोके |
तत्स्वर्णं भगवति कीदृशं मणीनां
किं रूपं भवति च तत्र योजितानाम् ||१८. ९||
Oh Supreme Divinity! Did your ideas turn out to be jewels par excellence? Did
the skilled jewelers of this world follow them? How wonderful is the gold
you wear, what is the nature of those gems set to the gold? ||18.9||
Skilled jewelers in this world use gold and gems to make ornaments with
which we are familiar. But the jewels worn by Devi appear to be beyond this
world. ||18.9||
यान्यङ्गान्यखिलमनोज्ञसारभूता-
न्येतेषामपि किमु भूषणैरुमे ते |
आहोस्विल्ललिततमानि भान्ति भूयो
भूषाभिर्विकृततमाभिरप्यमूनि ||१८. १०||
Goddess Uma! Your person is fashioned out of the essence of all those
beautiful things in the universe. Of what benefit are the jewels or ornaments
to you? May be there is one! You're naturally delicate and graceful person who
appears more delicate in comparison with the jewels, which are artificial. ||
18.10||
मुक्ताभिर्भवति तवाम्ब किन्नु हारः
पीयूषद्युतिकरसारनिर्मलाभिः |
मुण्डैर्र्वा घलघलशब्दमादधद्भिः
सङ्घर्षात् त्रिभुवनसार्वभौमभामे ||१८. ११||
Oh, Mother! I know for sure that you are a slender, beautiful woman. But
what decorates your neck? Is it a string of pearls pure and cool like the
dew drops on the full moon or a garland made of human corpses, making fierce
sounds owing to mutual friction? ||18.11||
Dakshina Kali form of the Devi wearing mundamala (human corpses) is well
known in the tantras. ||18.11||
वस्त्रं स्याद्यदि तव सर्वशास्त्रगम्ये
कार्पासं दिवि च तदुद्भवोऽनुमेयः |
क्षौमं चेद्भगवति तस्य हेतुभूताः
कीटाः स्युर्गगनजगत्यपीति वाच्यम् ||१८. १२||
Mother! You are the sole object expounded in all the shastras. If your
attire is made of cotton then we have to infer that, cotton is grown in
heavens. If your robes are made of silk, then we may have to infer the
existence of silk worms in the heaven! ||18.12||
रुद्रस्य प्रियदयितेऽथवा सुरद्रुर्-
भूषाणां मणिकनकप्रकल्पितानाम् |
वस्त्राणामपि मनसे परं हितानां
कामं ते भवति समर्पकः समर्थः ||१८. १३||
Devi! You are the beloved of Rudra! Indeed only the wishyielding celestial
tree, the kalpataru, alone is equipped to supply you with the exquisite
golden ornaments studded with gems and fine silk attire. ||18.13||
सुस्कन्धो बहुविटपः प्रवालशोभी
सम्फुल्लप्रसवसुगन्धवासिताशः |
वृक्षः किं भगवति कल्पनामकोऽयं
सङ्कल्पः किमु तव कोऽपि देवि सत्यः ||१८. १४||
Oh Divinity! What is it in reality? Is it a tree named Kalpa that has a
strong trunk, sturdy branches full of foliage that causes the surrounding
area fragrant by its plentiful sweet smelling flowers? Or is it just your
truthful idea? ||18.14||
The human imagination fails to comprehend the truth. ||18.14||
सङ्कल्पान्न भवति कल्पपादपोऽन्यः
स्वर्दोग्ध्री पुनरितरा न कुण्डलिन्याः |
यः कुर्याद् द्वयमिदमुद्गतात्मवीर्यं
कारुण्यात्तव भुवि चास्य नाकभाग्यम् ||१८. १५||
There is no tree other than the kalpa tree which yields everything wished
for; there is no Kamadhenu, other than the Kundalini. He who awakens these
two in his person by your grace using his full capabilities enjoys all the
great benefits of the celestial world, in this world itself. ||18.15||
आपीनं भवति सहस्रपत्रकञ्जं
वत्सोऽस्याः पटुतरमूलकुण्डवह्निः |
दोग्धाऽऽत्मा दहरसरोरुहोपविष्टो
मौनं स्यात्सुरसुरभेस्तनूषु दोहः ||१८. १६||
Sahasrara is the udder of Kamadhenu, the celestial cow; Kundalini, the
brightly blazing mulagni is the calf; consciousness seated in the heartspace
daharakasha, is the cowherd. Absolutely peaceful silence bereft of all
worldly attractions is the act of milking. ||18.16||
This is a rupaka representation, complete metaphor. ||18.16||
दोग्ध्र्यास्ते भगवति दोहनेन लब्धं
वत्साग्निप्रथमनिपानसद्रवायाः |
दुग्धं स्वाद्वमृतमयं पिबन्ममात्मा
सन्तृप्तो न भवति दुर्भरोऽस्य कुक्षिः ||१८. १७||
Milk, which is like ambrosia, got from you the Kamadhenu, who is induced
to give more by the calf in the form of mulagni, is not enough to fill my
huge belly. ||18.17||
Small quantity is not enough for a large stomach. The sadhaka aspires for
more and more is the suggestion. ||18.17||
वत्सोऽग्निः पिबति दृढाङ्? घ्रिरम्ब पश्चा-
दश्रान्तं पिबति दुहन् पुरोऽन्तरात्मा |
वृद्धिं च व्रजति पयः प्रतिप्रद्रोहं
दोग्ध्र्यास्ते द्रव इह कुण्डलिन्यपारः ||१८. १८||
The calf stationed firmly on its feet drinks milk; the inner being also
incessantly drinks milk. Just as milk increases every time as the cow is
milked for the drink, similarly, Oh Kundalini! Immense is your capacity to
provide milk (nectar). ||18.18||
सोमस्य द्रवमिममाहुरम्ब केचिद्
दुग्धाब्धेरमृतरसं गदन्ति केऽपि |
बाष्पं केऽप्यभिदधते तु कौलकुण्डं
पीनोधस्स्रवमितरे भणन्ति धेनोः ||१८. १९||
Oh, Mother! Some say that this exuding juice is samaras; other calls it
the nectar oozing from the rays of the moon. Still a few say that it is
the nectar churned out from the milkocean. Some people call it the vapors
emanating from the Kulakundagni; some others are pleased to say that it is
the sweet milk pouring from the large udder of the Kamadhenu. ||18.19||
Different people call it differently but the object of reference is the
same. ||18.19||
मूले त्वं ज्वलदलनप्रकाशरूपा
वीणायां प्रबलमहामदोष्मरूपा |
शीर्षाब्जे सततगलद्रसस्वरूपा
भ्रूमध्ये भवसि लसत्तटित्स्वरूपा ||१८. २०||
In the muladhara you are in the form of the blazing fire of bright color;
in the back bone your presence is felt in the form of great rejoicement;
in the sahasrara, you appear in the form of somarasa; in the Agnachakra,
you don the form of a brilliant streak of lightning. ||18.20||
हार्दे चेदवतरसीह पुण्डरीके
छायावत्सकलमपि प्रपश्यसि त्वम् |
आरूढा दशशतपत्रमद्रिपुत्रि
स्याश्चेत्त्वं भणसि जगत्सुधासमुद्रम् ||१८. २१||
Oh Parvati, when you descend into the heart lotus region, you see everything
else as your own shadow; when you mount the sahasrara, all this becomes an
ocean of ambrosia. Because of the omnipresence of the Atman, all that is
seen appears like his own shadow. ||18.21||
नेत्राभ्यां सरसिरुहच्छदायताभ्यां
वक्त्रेण प्रविमलहासभासुरेण |
प्रत्यक्षा मम मनसः पुरः पुरन्ध्री
कामारेः परणितमस्मदीयभाग्यम् ||१८. २२||
Consort of Lord Iswara, you have appeared before my mind with your eyes
long as lotus petals with a bright smile writ large on your face. What great
luck is mine! My merits have yielded great fruit. ||18.22||
No better fruit than having a darshan of the sublime form of Devi. ||
18.22||
पुण्यानां परिणतिरेव भूतभर्तुः
सिद्धानां बलनिधिरेव कोऽपि गूढः |
भक्तानां दृढतरिरेव शोकसिन्धौ
मग्नानां मम जननी महीध्रपुत्री ||१८. २३||
My Mother Parvati is the fruit of the tapas of Lord Shiva; she is the
mysterious treasure of the power of siddhas, who possess the eight siddhis
viz., garima, mahima etc. She alone is that strong and sturdy boat that can
ferry the devotees to safety; devotees who are caught up in the ocean of
sorrow and suffering. ||18.23||
उद्धर्तुं विनतजनं विषादगर्तात्
संस्कर्तुं भुवनहिताय योगयुक्तम् |
संहर्तुं खलकुलमुद्धतं च दर्पाद्
भर्गस्य प्रियतरुणी सदा सदीक्षा ||१८. २४||
The lady of Lord Bharga is always ready (is on a vow) to save (lift up)
her devotees from the deep recesses of sorrow; to sanctify the yogis for
the benefit of the world; to destroy the arrogant and adamant company of
evil from their arrogance. ||18.24||
मृद्वीकां मधुरतया सुधां महिम्ना
गाम्भीर्यात्सुरतटिनीं च निर्जयन्ती |
शर्वाणीचरितपरा प्रहर्षिणीनां
श्रेणीयं जयतु गणेश्वरेण बद्धा ||१८. २५||४५०
May this wreath of verses, which describes the noble story of Sharvani,
set to praharshini meter, composed by poet Ganapati, be victorious; the
verses can challenge sweet grapes in sweetness, ambrosia in greatness and
devaganga in their depth and dignity. ||18.25||
% File name : umAsahsram.itx
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% Text title : umAsahasram stabaka 18
% 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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