Umasahasram stabaka 38
अष्टत्रिंशः स्तबकः 38th Stabaka
दशमहाविद्याः Ten Great Cosmic powers of Devi
पादाकुलकवृत्तम् Padakulaka meter
The ten mahavidyas are set forth earlier. In this stabaka the form of
these vidyas and the fruit of their worship is delineated.
दूरीकुरुताद् दुःखं निखिलं दुर्गायास्तद्दरहसितं नः |
रचितास्याम्भोमृद्भ्यां यदभुल्लेपनममलं ब्रह्माण्डस्य ||३८. १||
May the gentle smile of the Goddess Durga drive away our sufferings. It
is this smile which is the pure and bright coating on the Brahmanda (the
cauldron viz., universe) made of water and earth. ||38.1||
If it were not for the smile, the world would have been neither lively
nor colorful.
जन्तौ जन्तौ भुवि खेलन्ति भूते भूते नभसि लसन्ती |
देवे देवे दिवि दीप्यन्ती पृथगिव पूर्णा संविज्जयति ||३८. २||
May the super conscious spirit be victorious; which though one, appears
different in different beings. She sports in each and every being on the earth
(bhuloka); shines bright in every entity in the antariksha (bhuvarloka); her
radiant presence is seen in every deity of the heavenly region (suvarloka). ||
38.2||
दहरसरोजाद् द्विदलसरोजं द्विदलसरोजाद्दशशतपत्रम्
दशशतपत्राद्देहं देहात् सकलं विषयं संविद् व्रजति ||३८. ३||
The consciousness rises to the two petalled lotus from the heart lotus;
from there it moves to the thousand petalled lotus; Then it permeates the
entire body, from the body to all other objects outside. ||38.3||
Heart is the primary seat of conscious spirit from there it moves to the
Agnachakra, situated between the eyebrows, the two petalled lotus. The poet
was a realized soul. He continued his sadhana, as per the instructions of
his Guru Sriramana. The poet stayed for a long time in the caves of sacred
mountain Tiruvannamalai in Tamilnadu, the abode of Ramana maharshi. ||38.3||
वह्निज्वाला समिधमिवैषा सकलं देहं संवित्प्राप्ता |
पृथगिव भूता व्यपगतवीर्या भवति सधूमा संसाराय ||३८. ४||
The consciousness seated in the heartregion is like the firewood. Though
unfragmented and one, having spread all over the body it gets sullied and
becomes weak owing to its contact with the insentient. ||38.4||
अत्रानुभवस्सुखदुःखानामत्राहङ्कृतिरनृता भवति |
अत्रैवेदं सकलं भिन्नं प्रतिभासेत प्रज्ञास्खलने ||३८. ५||
When the intellect is downward, the ego enjoys pain and pleasure due to
its identification with the body, and therefore it is false ego. When there
is no such fall of the intellect, differential experience ceases because
there is no ego to differentiate. ||38.5||
दशशतपत्राद् द्विदलसरोजं द्विदलसरोजाद्दहरसरोजम् |
अवतरतीशा येषामेषा तेषामन्तर्नित्या निष्ठा ||३८. ६||
The yogis, in whom the supreme consciousness descends from the
sahasrarathousand petalled head lotus, to the Agnachakra, the two petalled
lotus and from there to the daharasarojaheart lotus, they stand firm in
their realization. ||38.6||
अथवा देहादावृत्तस्सन्नन्यतमस्यामासु स्थल्याम् |
आधारस्थे कुलकुन्डे वा स्थितधीर्नित्यां निष्ठां लभते ||३८. ७||
Alternate ways of realization are set forth in the following verses.
The yogi can attain constancy if he turns inward withdrawing from the
outward body and retains his focus in the basal center. ||38.7||
दशशतपत्रे शक्तिर्ललिता वज्रवती सा द्विदलसरोजे |
दहाराम्बुरुहे भद्रा काली मूलाधारे भैरव्याख्या ||३८. ८||
The consciousness force in the sahasrara is known as Lalita tripurasundari;
the same in the two petalled lotusagnachakra, is known as vajravathi or
the fierce prachandachandi; the same force in the heart lotus is called
the auspicious kali, while seated in the basal station she is adored as
Tripurabhairavi. ||38.8||
खेलति ललिता द्रवति स्थाने छिन्नग्रन्थिनि राजत्यैन्द्री |
बद्धकवाटे भद्रा काली तपसा ज्वलिते भैरव्याख्या ||३८. ९||
Tripurasundari sports in the region of the head lotus, where the nectar
like flow occurs; in the agnachakra, she flashes forth as eindri; in the
closed heart region she showers auspiciousness; in the basal station she is
Tripurabhairavi. ||38.9||
यद्यपि कालीवज्रेश्वर्यौ स्यातां भिन्ने इव पिण्डेषु |
ओजस्तत्त्वस्यैक्यादण्डे न द्वौ शक्तेर्भेदौ भवतः ||३८. १०||
Though kali and Vajreshwari, remain different in the individuals
(microcosom), and in the brahmanda (macro), actually there is no difference
between the two due to their equal brilliance. ||38.10||
एवमभेदो यद्यपि कर्मद्वैधात् द्वैधं तत्रापि स्यात् |
सैव पचन्ती भुवनं काली सैव दहन्ती शत्रूनैन्द्री ||३८. ११||
Though there is a sort of identification due to the similar appearance
between the two a shade of difference is also there in so for as their
function is concerned. The force that cooks (leading towards the logical
end) the world is kali, the same force is called eindri or prachandi, when
it destroys the formidable foes. ||38.11||
पिण्डे चाण्डे जङ्गमसारः शुद्धा प्रज्ञा सुन्दर्युक्ता |
विषयदशायां देशीभूता सेयं भुवनेश्वर्याख्याता ||३८. १२||
Both in the microorganisms and the macro world, the essence of the living
beings is none but tripurasundari. When she manifests as space (akasha)
and pervades all she is known as bhuvaneshwari. ||38.12||
शून्यप्रख्या या चिल्लीना प्रलये ब्रह्मणि जन्मिषु सुप्तौ
कबलितसकलब्रह्माण्डां तां कवयः श्रेष्ठां ज्येष्ठामाहुः ||३८. १३||
Consciousness, which appears to be not present, is actually withdrawn at the
time of annihilation; during sleep it disappears in the living individuals;
in reality this force has permeated the whole cosmos and therefore is known
as the elderly goddess. ||38.13||
निद्राविस्मृतिमोहालस्यप्रविभेदैस्सा भवमग्नेषु |
एषैव स्याद्युञ्जानेषु ध्वस्तविकल्पः कोऽपि समाधिः ||३८. १४||
This goddess jyeshtha causes sleep, forgetfulness, infatuation and lethargy
in beings who are immersed in the world; whereas, she facilitates deep
samadhi in the yogi who strives for elevation. ||38.13||
The goddess is called jyeshtha, the elder one because the consciousness
remained sterile or nonexistent as it were, before creation. The play of
consciousness comes into full force after creation. ||38.13||
ऐन्द्री शक्तिर्व्यक्तबला चेद् भिन्ने स्यातां शीर्षकपाले |
तस्मादेतां चतुरवचस्काः परिभाषन्ते छिन्नशिरस्काम् ||३८. १५||
Since the eindri power is vigorous and cleaves the head of the yogi,
she is lauded by the wise poets as chhinnashiraska, cleft head. ||38.15||
भवति परा वाग्भैरव्याख्या पश्यन्ती सा कथिता तारा |
रसनिधिमाप्ता जिह्वारङ्गं मातङ्गीति प्रथिता सेयम् ||३८. १६||
The supreme speech, para, or turiya, whose abode is the basal chakra, is
known as tripurabharavi. The same when it enters the manipurachakra, becomes
pashyanti or causal speech known as tara in the tantra tradition. When
the speech enters the tongue (the source of all tastes), she is known as
vaikhari. In tantrashastra she is matangi. ||38.16||
पिण्डे चाण्डे स्तम्भनशक्तिर्बगला मात्रस्तव महिमैकः |
सर्वे व्यक्ताः किरणाः कमला बाह्यो महिमा भुवनाम्ब तव ||३८. १७||
Both in the finite and the infinite, Oh, Mother! thy latent power is known
as bagala; that which is seen clearly as rays is kamala or lakshmi which is
your outward greatness. ||38.17||
बोधे बोधे बोद्धुश्शक्तिं सङ्कल्पानां पश्चाद्भान्तीम् |
अविमुञ्चन्यो मनुते धीरो यत्किञ्चिद्वा ललिताऽवति तम् ||३८. १८||
The yogi who holds on firmly to the grasping power (in each knowledge)
that occurs after the will to grasp, is blessed by Lalita tripurasundari. ||
38.18||
The worship of Lalita is mentioned here.
दृष्टौ दृष्टौ द्रष्टुश्शक्तिं लोचनमण्डलमध्ये भान्तीम् |
अविमुञ्चन्यः पश्यति धीरो यत्किञ्चिद्वा तमवत्यैन्द्री ||३८. १९||
The yogi who can constantly see the actual power to see, centered in the
eye, is blessed by the goddess prachandachandi. ||38.19||
प्राणसमीरं विदधानमिमं नित्यां यात्रामत्र शरीरे |
चरणे चरणे परिशीलयति स्थिरदृष्टिर्यस्तमवति काली ||३८. २०||
The yogi who can keep a constant watch on the relentless act of breathing
carried out in order to keep the body alive, is blessed by kali. ||38.20||
He who worships the life force gets the blessings of kali. ||38.20||
स्थूलविकारान् परिमुञ्चन्त्या निर्मलनभसि स्थितया दृष्ट्या |
मज्जन्त्या वा दहराकाशे लोकेश्वर्याः करुणां लभते ||३८. २१||
A yogi who is capable of seeing the clear sky bereft of all forms (that
limit the sky) and who can turn his sight inward the heart sky, receives
the grace of Bhuvaneshwari. ||38.21||
सर्वविकल्पान् परिभूयान्तर्विमलं मौनं महदवलम्ब्य |
केवलमेकस्तिष्ठति योऽन्तस्तं सा ज्येष्ठा कुरुते मुक्तम् ||३८. २२||
A yogi who can control his mind completely to the extent of not allowing
any notions to arise in the mind, and remains fully silent on his own,
is relieved of all bondages by the goddess, Jyeshtha. ||38.22||
मूले स्थित्या भैरव्याख्यां तारां देवीमुद्गीथेन |
सेवेतार्यो विदितरहस्यो मातङ्गीं तां गुणगानेन ||३८. २३||
He, who knows the secret of the Devi, worships Tripurabhairavi at basal
station and Matangi by offering devotional lyrics. ||38.23||
आसनबन्धादचलो भूत्वा रुद्धप्राणो बगलां भजते |
अभितो व्याप्तं व्यक्तं तेजः कलयन् कमलाकरुणां लभते ||३८. २४||
The yogi who serves Bagaladevi, sitting in a yogic posture, holding his
breath, obtains the compassionate grace of Kamaladevi, who is none but the
radiance of the Devi spread all over. ||38.24||
एकविधादौ बहुभेदाऽथो शक्तिरनन्ता परमेशस्य |
सभजनमार्गं गणपतिमुनिना पादाकुलकैरेवं विवृता ||३८. २५||९५०
The infinite power of the Lord, who is one in the beginning and becomes
many later, is praised by the poet Ganapati in the padakulaka meter; vividly
portraying the means to worship her and attain her grace. ||38.25||
% File name : umAsahsram.itx
%--------------------------------------------
% Text title : umAsahasram stabaka 38
% 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)
%
% Site access :
% https://sanskritdocuments.org
%-----------------------------------------------------
% The text is to be used for personal studies and research only.
% Any use for commercial or personal site promotion purpose
% is prohibited as a 'gentleman's' agreement with netiquette.
%
%--------------------------------------------------------