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When Siva is
enjoined with Sakti, he
is empowered to create. If
the lord is not thus, he
is indeed unable to even
move. Hence how can one
who has not performed meritorious
deeds be capable of saluting
or praising you, who is
worshipped even by Hari, Hara,
Virinchi and others ?
(Benedictory invocation to Siva
and Sakti, beginning with
the
word Siva. Cf Sivanandalahari (SVL) Verse 1 : Benedictory
invocation
to Siva and Sakti, beginning with the letter k,
cryptically symbolising the word
Siva.)
Virinchi gathering the minute
dust present in your
lotus feet makes all the worlds.
Shouri somehow carries this
by a thousand heads. Hara
having powdered this observes the
injunction for sprinkling sacred
ash.
(The dust of Sakti's
feet is the Universe. Cf
SVL Verse 2 :
Sivanandalahari washes away the
dust of sin.)
For the
inner darkness of the
spiritually ignorant, it (the dust
in your lotus feet) is
the island city of the
sun. For the dull witted
it is the flowing stream
of honey of the (Kalpaka
flower) cluster of pure
intelligence. For the impoverished it
is the necklace of the
Cintamani. For those immersed in
the ocean of births, it
is the tusks of the boar
(Vishnu), the enemy of
Mura.
(Sakti is cEtNy<.
Cf SVL Verse 3 :
Siva is the resort of
ict!)
Other than
you, the assemblage of
gods are the bestowers
of protection from fear and
boon by the hands (by
empty gesture). You alone do
not thus display bestowing of
boon and protection from fear
by gesture. Oh refuge of
the worlds! indeed even your
feet are expert in
protecting from fear and giving
reward in excess of that
desired.
(Assemblage of gods make
empty promises. Cf SVL Verse
4 : Assemblage of gods
bestow trivial boons).
Hari having
worshipped you, the creator
of auspiciousness to people who
bow to you, having become
a woman formerly, led even
Puraripu to agitation. Having
bowed to you, Smara too
with a body which is
(like) a lambative to the
eyes of Rati, is indeed
capable (of generating) delusion
within great sages.
(Celestials sought the grace
of Sakti Cf SVL Verse 5
: Devotee seeks the
grace of Siva)
The bow
is flowery. The bow
string is made of bees.
The five (flowers) are the arrows.
Vasanta is the neighbouring
king (ally). The breeze
from the Malaya mountain
is the war chariot. Even
thus and (all) alone, Oh
daughter of the snowy mountain!
having obtained some sort
compassion from the corner of
your eye, Ananga triumphs
over all this world.
(The eyes of Sakti
bestows triumph to Cupid. Cf
SVL Verse 5 : The feet
of Siva bestows bliss to
the devotee)
Let her dwell in front
of us, who has a
tinkling fillet girdle, who is
curved by a bosom like
the frontal globes of a
young elephant, who is lean
in the waist, who has
a face like the fully
developed autumnal moon, who
bears in the palm of
her hands bow, arrows, noose
and goad, and who is the
``I" conciousness of Siva.
(Worshipping the body of
Sakti. Cf SVL Verse 7 :
Worshipping Siva by one's
body).
A few blessed
ones worship you, the
wave of intellect -
bliss, dwelling in the couch
of Parama Siva (himself),
in a bed stead shaped
like the Sakti triangle, in
a house made of the
Cintamani, pocessed of a garden
of Kadamba trees, surrounded
by a park of divine
trees, in the midst of
the ocean of nectar.
(The blessed ones worship
Sakti. Cf SVL Verse 8 :
The ignorant do not
worship Siva).
Having passed
through all via the
Kulapatha : the earth element
in the Muladhara, the
water element in the Manipura,
the fire element present
in the Svadhishthana, the air
element in the heart,
(going) above the space element,
and the mind element
between the brows, you sport
in secret with your
husband in the
thousand petalled lotus. (The devotee
leads Sakti to her lord
Sadasiva in the thousand petalled
lotus, via the six lotus
cakras. Cf SVL Verse 9 : The
devotee submits the lotus
of the heart to the lord
of Uma).
You infusing the
body with a torrential
stream of nectar, trickling from
within (your) pair of
feet, once again having reached
your territory, from the Moon
of the Sahasrara, (and) having
made yourself into three
and a half coils similar
to a serpent, you sleep
in the Kulakunda (which
is) possessed of a hole.
(The body of the devotee is drenched by the nectar of Sakti's
feet.
Cf SVL Verse 10 :The
devotee is engrossed in
the bliss of
STANZAS 11 TO 20
The angles of
your abode come to a
close with forty four with
four Srikantha (cakras) and five
Sivayuvati (cakras), seperate from
the Sambhu (Siva) cakras and
(hence) with the nine source
materials of the universe, along
with the eight petalled (lotus),
the sixteen edged (lotus),
the three circles (and) with three
lines.
(The abode of Sakti is
the thousand petalled lotus
in the brain.
Cf SVL Verse 11 :
The devotee worships Siva
with the lotus
of the heart).
Note : The twelve
petalled Anahata cakra, is
at the level of
the heart, with Rudra as
the presiding deity.
Oh daughter
of the snowy mountain!
the best of poets (such
as) Virinchi and others are
able to compare your
beauty somehow or other. Out
of ardent desire to see
which celestial women attain through
the mind the position of
absorption into Girisa though (it
be) difficult to obtain
by penance.
(Absorption into Siva by
the mind (by imagination).
Cf SVL Verse 12 :
The yogin mind is
absorbed in meditation
of Siva)
When a man falls within
range of sight of the
corner of your eye, (though) very
old, unpleasant to the
eye, and apathetic in amorous
sport, young women pursue him
by the hundreds, with braided
hair loosened, with cloth slipping
from the shapely bosom,
with waist ornaments snapping
suddenly and with silk garments
dropping down.
(The devotee is old,
unpleasant, apathetic - unattractive
by worldly norms.
Cf SVL Verse 13 :
The devotee is dull
witted, blind,
poor - unattractive by
worldly norms).
STANZAS 21 TO 30
Great men
who perceive by a mind
free from sin and
illusion, your aspect (as the
Sadakhya kala), seated in
the great lotus forest (the
Sahasrara), above the six lotuses
(yogic cakras) and (the granthis
or knots), slender as a
streak of lightning, of the
nature of the sun, moon
and fire, possess the
wave of supreme joy.
(The mind
of the devotee, free
from sin and illusion,
perceives Siva
- Sakti in the great
lotus forest.
Cf SVL,
Verse 21 : Siva -
Sakti reach the pure,
lotus
like heart
of the devotee).
"Oh
Bhavani! bestow on me
your slave, (your) look endowed
with compassion". He who
desiring to praise you thus,
(and) says thus : "May
I become you". At that
moment itself, you, whose
feet receive the oblation of lights
from the bright diadems
of Mukunda, Brahma, and Indra, grant
to him the state of
perpetual absorption into the deity.
(The devotee
entreats Sakti to bestow
compassion. Cf
SVL Verse 22 : The
devotee entreats Siva to bestow
compassion).
I think
having taken over the
left half of the body
of Sambhu, with a (still)
dissatisfied mind, the other
(half) of the body was
also taken over by you.
Because, this form of
your's is entirely red, has
three eyes, is curved by
the bosom (and) has a
crown crested by the
crescent moon.
(Sakti is
dissatisfied by anything less
than total identity
with Siva. Cf
SVL, Verse 23 : The
devotee is dissatisfied by
anything less than seeing Siva).
Dhata begets the world.
Hari protects (it). Rudra
destroys (it). Isa withdrawing this
(Dhata, Hari and Rudra),
obscures even his own body
(by withdrawing into Sadasiva).
Indeed Siva (whose name) is
preceded by (the word)
Sada, obliges in all this, stayed
by your order, exhibited
by the momentary movement of
(your) eyebrows.
(The cycles
of creation are at the
behest of Sakti.
Cf SVL,
Verse 24 : The devotee
wishes to spend the
cycles
of creation
worshipping Siva).
Oh
Sivaa ! that homage made
to your feet becomes
homage to the three gods
born of your three
properties. This is appropriate
(for) indeed these stand
in proximity to the gem
(studded) pedestal, supporting your
feet, with hands held together
in the form of a
bud, cresting (their) crowns
eternally.
(Sakti is
worshipped by Brahma and
others.
Cf SVL
Verse 25 : Siva is
worshipped by Brahma and
others).
Virinchi
proceeds to death. Hari
meets an end. Kinaasa
obtains destruction. Dhanada proceeds to
death. The group of
Indras are also in deep
sleep (death) with eyes closed.
Oh Sati! in this great
universal destruction, this (Sadasiva)
your husband sports.
(Brahma and
others perish at the end
of the creative cycle
Cf SVL,
verse 26 : The devotee
seeks the joy not
vouchsafed
to Brahma
and others).
Let speech be muttered
prayers, and all manual
tasks the symbolic arrangement of
fingers in worship, let
gait be the steps of
circambulation of the deity, let
food etc. be the method
of offering oblations, let
sleep be salutation, let all that
is facilely manifested in
me be synonymous with worship
to you
from the
point of view of offering
the self (in worship).
(The
devotee offers all bodily
functions to Sakti.
Cf SVL,
verse 27 : The devotee
offers his mind to
Siva).
STANZAS 31 TO 41
Pasupati desisted, having deceived
all the world, with the
sixty four spiritual disciplines,
which are capable of
generating a result, restricted
to each individually. But,
importuned by you, he
caused this, your spiritual
discipline which independently brings
together as one, all the
principal objects of human life,
to descend to the
surface of the earth.
(Pasupati deceived
all the world.
Cf SVL,
verse 31 : Pasupati
rendered the greatest of
help to
the world).
Siva, Sakti, Kama, Kshiti
(the words standing for
the syllables `ka', `e', `i',
`la'), then Ravi, Sitakirana, Smara,
Hamsa, Sakra (the words
standing for the syllables
`ha', `sa', `ka', `ha',
`la'), and following that
Paraa, Maara, Hari (the words
standing for the syllables
`sa', `ka', `la'). Oh Mother!
with the three Hrimkaras joined to
the ends of these your
syllables, they become parts of
your name (the fifteen
syllabled mantra with the
sixteenth secret syllable `Srim'
becomes the SriVidya mantra)
(The SriVidya
containing the syllable `Sri'
and the most
sacred mantra
for worship of Sakti.
Cf SVL,
verse 32 : Siva's
consumption of poison or
`Sri', and
the time of it's
incident the most sacred
for worship
of Siva).
Having placed these three
: Smara, Yoni, Lakshmi
(standing for the syllables `klim',
`hrim' and `srim') in
the beginning of your mantra,
Oh Eternal one !, a few
conoisseurs of endless great
sacrifice worship you with
the circles of the rosary
with Cintamani gems tied by
thread (and) by pouring
oblations into the fire of
Sivaa, with hundreds of
oblations of fragrant streams of
clarified butter.
(The devotees
of Sakti perform endless
sacrifice.
Cf SVL,
verse 33 : The devotee
of Siva worships only
once).
Oh Bhagavati! you are
the body of Sambhu,
endowed with the sun - moon for
the bosom. (Sakti is
Accessory to Siva the Principal
at the time of
dissolution). I consider the
sinless one with nine parts
(Siva) as your body. (Siva
is Accessory to Sakti the
Principal at the time of
creation). Therefore, this relationship
of the nature of
Accessory - Principal exists being
common to both, who are
Parananda and Paraa equipoised.
Note :
This is the view of
the Purvakaulas : the
relative
dominance of
Sakti.
(At the
time of dissolution Siva
is the Principal and
Sakti is
the Accessory and vice
versa at creation.
Cf SVL,
verse 34 : Sambhu
rejoices at the time of
dissolution).
You are mind, you are
space, you are air, you
are fire, you are water (and)
you are earth. When you
have transformed (thus), there is
nothing else indeed. You yourself
to transform your own
self into the universe, bear
the form of conciousness -
bliss by intention, Oh wife
of Siva!
Note :
This is the view of
the Uttarakaulas : the
absolute dominance
of Sakti.
(Sakti is
the micro and macrocosmic
universe.
Cf SVL,
verse 35 : Siva is
all pervasive, within and
without).
I salute the Para Sambhu
who is present in your
Angya cakra, who bears the lustre
of ten million suns and
moons, (and) who is touched
on both sides by Paraa
Cit. He, worshipping whom (Para
Sambhu) with devotion, certainly
lives in the luminous plane,
that is beyond the sun,
moon and fire,
which is
invisible and unlike the
(visible) world.
Note :
The arrangement of the
verses 36 - 41 is
according to
the order of origin of
the five elements, one
from the
other : mind, space,
air, fire, water and
earth
and corresponds
to the respective chakras
mentioned in verses
36 - 41.
(The devotee
worships Siva and Sakti
in the Sricakra within
the body.
Cf SVL,
verse 36 :The devotee
worships Siva within the
body).
I worship Siva, in your
Vishuddhi cakra, who is
pure as flawless crystal, who is
the originator of the
space element, along with Devi,
whose functions are equal to
Siva; by whose emerging lustre
arranged similar to moon
beams, the worlds shine like the
Cakora bird, with the
inner darkness dispelled.
(The devotee
worshipping Siva and Sakti,
rejoices with his
ignorance dispelled.
Cf SVL,
verse 37 : The wise
devotees of Siva obtain
the joy
of Siva who is with
Uma).
I adore the indescribable
pair of swans (Siva and
Sakti), which relish only the honey
of the fully bloomed
lotus of knowledge, which move
in the Manasa lake of
the hearts of great men,
from whose conversation the
systems of knowledge enumerated as
eighteen developed (and) which
accept all virtue
from sin,
like (seperating) milk from
water.
(Siva and
Sakti are in the Manasa
lake of the heart. Cf
SVL, verse 38 : Siva
and Sakti are in the
lake of
the heart).
Oh Mother! having stationed
the fire element in your
Svadhishthana cakra, I praise
uninterruptedly that fire of
dissolution (Siva as Rudra)
and that great Samayaa. The sight
of which, (the fire)
impelled by the great anger
(of Rudra) burns the
worlds, (while) that look (of
your's), tender with compassion
effects a cooling remedy.
(Sakti's look
effects a cooling remedy. Cf
SVL, verse 39 : Siva
causes the sovereign remedy
of knowledge
- bliss to fructify).
I worship that indescribable
dark cloud which showers
on the three worlds burnt by
the fire of dissolution,
which has your Manipura cakra
as the sole resort, with
Sakti as lightning flashing as
the foe of darkness,
(and) with a rainbow formed by
(your) shining variegated gem
studded ornaments.
(The rain
water of Sakti as the
cloud cools the burnt worlds.
Cf SVL,
verse 40 : The nectarean
water of Siva's tale
causes the
crop of devotion to
fructify).
In your Muladhara cakra,
I worship Samayaa (Sakti)
intent on the Lasya
dance, with
Navatman (Siva) dancing the
wonderful Tandava dance (with
it's) nine sentiments. This world
has acquired a father
and mother in these two, having
creation as the object,
(and) who are endowed with
compassion.
(Worship of
Samayaa, the name of
Sakti assigned by the Samayacarins
who worship mentally and
Navatman, the name of
Siva assigned by the
Kaulas who worship externally.
Cf SVL,
verse 41. The mind (for
internal worship) and the
sense and motor organs
(for external worship) engage
in the
worship of Siva).
Here ends
Anandalahari, the first part
of Soundaryalahari.
STANZAS 42 TO 50
Oh daughter of the snowy
mountain! He who narrates
of your golden crown with
the twelve suns which
have become gems that are
densely combined, will he not
compose in the hymn that
the fragment of the moon
is the rainbow, enveloped
as it is by variegated
colour from the lustre
of the celestial
orbs (the
suns)?
Oh Sivaa! let your mass
of hair which is dense,
glossy (and) soft, which resembles
the full bloomed blue
lotus cluster remove our darkness.
I think, to obtain the
natural fragrance of which, the
flowers of the trees of
the garden of Indra dwell
in it.
Let (your) line of hair
parting, which is like
the path of an overflowing stream
from the wave of your
facial beauty, which bears the
vermillion powder, (like) the ray
of the newly (risen)
sun, (and) which is as
if captured by the very great
mass of hair, like the
multitude of foes (in the
form of) darkness,
grant our
well being.
Your face surrounded by
naturally curly hair with
the beauty of young bees,
ridicules the beauty of
the lotus. In which (face),
there is a slight smile,
the lustrous teeth are the
beautiful lotus filaments, which
is fragrant, and in which
the honey bees of the
eyes of Siva rejoice.
That forehead of yours
which shines with pure
lustrous beauty, I think it to
be the second fragment
of moon, enjoined to (your)
crown. And the two on
placing in reverse, and combined
mutually, with the seam
plastered by nectar, transforms into
the moon on a full
moon night.
Oh Uma! Oh one devoted
to destroying fear of
the world ! I think your
slightly curved eyebrows are
(like) the bow of Cupid,
with (your eyes), beautiful as
bees, the fixed bow string,
grasped by the left
hand, with the middle hidden by
the elbow and the fist
which conceals (it).
Note :
For a description of the
bow of Cupid, see verse
6.
Your right eye being of
the nature of the sun,
begets the day, your left (eye)
being of the nature of
the moon creates the night.
Your third eye with the
lustre of a slightly blossomed
golden lotus produces well
the twilight, abiding inbetween the
day and night.
Wide, auspicious, of full
bloomed beauty, unassailable by blue
water lilies, the reservoir of
a stream of compassion,
indescribably sweet, long,
protecting, surpassing the expanse
of many cities and
deserving of usage by their
respective names (Visala, Kalyani
etc.), your eyes are certainly
victorious.
Having seen your distracted
glance (resembling) young bees
solely relishing the honey of
the flower cluster of
the composition of poets, wanton
in the relish of the
nine sentiments (Sringara etc.) not
releasing (your) pair of ears,
the eye on (your)
forehead is a little red
by contact with envy.
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