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soundarya lahari kannada

soundarya lahari kannada

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soundarya lahari kannada english meaning
soundarya lahari kannada english meaning

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ಶರೀಶಂಕರಾಚಾಯಯ ವರಚತಾ ಸೌಂದಯಯಲಹರೀ

ಶರೀ ಗುರು ಪಾದುಕಾ ವಂದನಮ ಐಂಕಾರ ಹರೀಂಕಾರ ರಹಸಯಯುಕತ

ಶರೀಂಕಾರ ಗೂಢಾಥಥ ಮಹಾವಭೂತಾಯ , ಓಂಕಾರ ಮಮಥ ಪರತಪಾದನೀಭಾಯಂ ನಮೂೀ ನಮಃ ಶರೀ ಗುರು ಪಾದುಕಾಭಾಯಮ .

ಶರೀಶಂಕರಾಚಾಯಥ ವರಚತಾ ಸೌಂದಯಥಲಹರೀ ಮಲಮ - http://acharya.iitm.ac.in/mirrors/vv/literature/sankara/sound.html ಮಲ ಆಂಗಲ ಅನುವಾದ ರಚಯತರ - ಶರೀಮತ ಡಾ . ಉಮಾ ಕೃಷಣ ಸಾಾಮ Posted by ರಾಕೇೀಶಾರ ರಾವುat6:00 PM6commentsLinks to this post

Printed By Vinayaka V
Labels:ಸೌಂದಯಥಲಹರೀ

ಸೌ ಂದ ಯಥಲ ಹರ ೧ - ೧೦ (ಆನಂದ ಲಹರ )

ನ ಚೇೀದೇೀವಂ ದೇೀವೀ ನ ಖಲು ಕುಶಲಃ ಸಪಂದತುಮಪ , ಅತಸಾತಾಮಾರಾಧಾಯಂ ಹರಹರ ವರಂಚಾದಭರಪ ಪರಣಂತುಂ ಸೇೂತೀತುಂ ವಾ ಕಥಮಕೃತ ಪುಣಯಃ ಪರಭವತ
ಶವಃ - Siva ಶಕಾಾ - with Sakti ಯುಕತಃ ಯದ ಭವತ - when enjoined ಶಕತಃ ಪರಭವತುಂ - empowered to create ನ ಚೇೀತ ಏವಂ ದೇೀವಃ - if the lord is not thus ನ ಖಲು ಕುಶಲಃ - indeed unable ಸಪಂದತುಂ ಅಪ - to even move ಅತಃ - hence ತಾಾಂ ಆರಾಧಾಯಂ - you, who is worshipped ಹರ ಹರ ವರಂಚಾದಭಃ ಅಪ - even by Hari (Vishnu), Hara (Siva), Virinchi (Brahma) and others ಪರಣಂತುಂ - to salute ಸೇೂತೀತುಂ ವಾ - or praise ಕಥಂ - how ಅಕೃತ ಪುಣಯಃ - one who has not performed meritorious deeds ಪರಭವತ - capable 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 ಕ, cryptically symbolising the word Siva.) .೧.

ಶವಃ ಶಕಾಾ ಯುಕೇೂತೀ ಯದ ಭವತ ಶಕತಃ ಪರಭವತುಂ

ತನೀಯಾಂಸಂ ಪಾಂಸುಂ ತವ ಚರಣ ಪಂಕೇೀರುಹಭವಂ ವರಂಚಃ ಸನಚನಾನ ವರಚಯತ ಲೇೂೀಕಾನವಕಲಮ ,

ವಹತೇಯೀನಂ ಶೌರಃ ಕಥಮಪ ಸಹಸೇರೀಣ ಶರಸಾಂ ಹರಃ ಸಂಕುದೇಯೈನಂ ಭಜತ ಭಸತೇೂೀದೂೂಲನ ವಧಮ . ೨
ತನೀಯಾಂಸಂ ಪಾಂಸು - minute dust ತವ - your ಚರಣ ಪಂಕೇೀರುಹ - lotus feet ಭವಂ - present in ವರಂಚಃ - Virinchi (Brahma) ಸಂಚನಾನ - gathering ವರಚಯತ - makes (Creation) ಲೇೂೀಕಾನ ಅವಕಲಮ - all the worlds ವಹತ ಏನಂ - carries this (Preservation) ಶೌರಃ - Shouri (Vishnu) ಕಥಂ ಅಪ - some how ಸಹಸೇರೀಣ ಶರಸಾಂ - by a thousand heads (as the serpent Adisesha, the tamasic form of Vishnu, who supports the world with his thousand heads) ಹರಃ - Hara (Siva) ಸಂಕುದಯ ಏನಂ - having powdered this (Destruction) ಭಜತ - observes ಭಸತ ಉದೂೂಲನ - sprinkling sacred ash ವಧಂ - injunction 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.)

ಜಡಾನಾಂ ಚೇೈತನಯ ಸತಬಕ ಮಕರಂದ ಸುರತಝರೀ , ದರದಾರಣಾಂ ಚಂತಾಮಣ ಗುಣನಕಾ ಜನಮಜಲಧೌ

ಅವದಾಯನಾಮಂತಸತಮರ ಮಹರ ದಾೀಪನಗರೀ

ಭಯಾತ ತಾರತುಂ ದಾತುಂ ಫಲಮಪ ಚ ವಾಂಛಾಸಮಧಕಂ ಶರಣೇಯೀ ಲೇೂೀಕಾನಾಂ ತವ ಹ ಚರಣಾವೇೀವ ನಪುಣೌ . For the dull witted it is the flowing stream of honey of the (Kalpaka flower) cluster of pure intelligence.for the impoverished ಚಂತಾಮಣ ಗುಣನಕಾ . the enemy of Mura. ತಾದನಯಃ ಪಾಣಭಾಯಮಭಯವರದೇೂೀ ದೇೈವತಗಣಃ .for the dull witted ಚೇೈತನಯ .the tusks ಮುರ ರಪು . For those immersed in the ocean of births.in the ocean of births ನಮಗಾಾನಾಂ . (Sakti is ಚೇೈತನಯಂ.pure intelligence ಸತಬಕ ಮಕರಂದ .of the boar (an incarnation of Vishnu) ಭವತ . it (the dust in your lotus feet) is the island city of the sun.the island city of the sun (a division of the terrestrial world from where the sun is said to rise) ಜಡಾನಾಂ .necklace of the Cintamani (the wish yeilding gem) ಜನಮ ಜಲಧೌ .honey of the (Kalpaka flower) cluster (of the wish yeilding Kalpaka tree) ಸುರತಝರೀ . Cf SVL Verse 3 : Siva is the resort of ಚತ) ತಾಮೀಕಾ ನೇೈವಾಸ ಪರಕಟತ ವರಾಭೀತಯಭನಯಾ .inner darkness ಮಹರ ದಾೀಪ ನಗರ .ನಮಗಾಾನಾಂ ದಂಷಾಾ ಮುರರಪು ವರಾಹಸಯ ಭವತ .those immersed ದಂಷಾಾಃ . ೪ . For the impoverished it is the necklace of the Cintamani.the enemy of (the demon) Mura ವರಾಹಸಯ . ಅವದಾಯನಾಂ .flowing stream ದರದಾರಣಾಂ . ೩ . it is the tusks of the boar (Vishnu).it (the dust in your lotus feet) For the inner darkness of the spiritually ignorant.for the spiritually ignorant ಅಂತ: ತಮರ .

Cf SVL Verse 4 : Assemblage of gods bestow trivial boons).other than you ಪಾಣಭಾಯಂ .bestowing of boon and protection from fear ಅಭನಯಾ .display ವರ ಅಭೀತ . You alone do not thus display bestowing of boon and protection from fear by gesture.೫ .and giving reward ವಾಂಛಾ ಸಮಧಕಂ . ಪುರಾ ನಾರೀ ಭೂತಾಾ ಪುರರಪುಮಪ ಕೇೂೀಭಮನಯತ .are expert Other than you. ಸಮರೇೂೀ ಪ ತಾಾಂ ನತಾಾ ರತ ನಯನ ಲೇೀಹೇಯೀನ ವಪುಷಾ ಮುನೀನಾಮಪಯಂತಃ ಪರಭವತ ಹ ಮೂೀಹಾಯ ಮಹತಾಮ .you alone ನ ಏವ ಅಸ . Oh refuge of the worlds! indeed even your feet are expert in protecting from fear and giving reward in excess of that desired.by gesture ಭಯಾತ ತಾರತುಂ . the assemblage of gods are the bestowers of protection from fear and boon by the hands (by empty gesture).ತಾತ ಅನಯಃ .Hari (Vishnu) ಹರಸಾತಾಮಾರಾಧಯ ಪರಣತ ಜನ ಸೌಭಾಗಯ ಜನನೀಮ .Oh refuge of the worlds! (Sakti) ತವ .in excess of that desired ಶರಣೇಯೀ ಲೇೂೀಕಾನಾಂ .your ಹ .bestowers of protection from fear and boon ದೇೈವತ ಗಣಃ . ಹರಃ .indeed ಚರಣೌ ಏವ .even feet ನಪುಣೌ .you do not thus ಪರಕಟತ . (Assemblage of gods make empty promises.the assemblage of gods ತಾಂ ಏಕಾ .by the hands (by empty gesture) ಅಭಯ ವರದಃ .protecting from fear ದಾತುಂ ಫಲಂ ಅಪ ಚ .

the creator of auspiciousness ಪುರಾ . one of the four states of Mukti or Liberation) ಪುರ ರಪುಂ ಅಪ .Smara (Cupid) too ತಾಾಂ ನತಾಾ . Smara too with a body which is (like) a lambative to the eyes of Rati.the eyes of Rati ಲೇೀಹೇಯೀನ ವಪುಷಾ . (Celestials sought the grace of Sakti Cf SVL Verse 5 : Devotee seeks the grace of Siva) ವಸಂತಃ ಸಾಮಂತೇೂೀ ಮಲಯಮರದಾಯೂೀಧನ ರಥಃ .of great ಪರಭವತ ಹ .formerly ನಾರೀ ಭೂತಾಾ .the five (flowers) are the arrows ಧನುಃ ಪೌಷಪಂ ಮೌವೀಥ ಮಧುಕರಮಯೀ ಪಂಚ ವಶಖಾಃ .people who bow (to you) ಸೌಭಾಗಯ ಜನನೀಂ . the creator of auspiciousness to people who bow to you.led to agitation ಸಮರಃ ಅಪ .with a body like a lambative ಮುನೀನಾಂ ಅಪ . ಧನುಃ ಪೌಷಪಂ . ತಥಾಪೇಯೀಕಃ ಸವಥಂ ಹಮಗರಸುತೇೀ ಕಾಮಪಕೃಪಾಂ ಅಪಾಂಗಾತೇತೀ ಲಬಾೂಾ ಜಗದದಮನಂಗೇೂೀ ವಜಯತೇೀ .within ಮಹತಾಂ .having become a woman (ಸಾರೂಪಯಂ or assimilation with Sakti.ತಾಾಂ ಆರಾಧಯ .even Puraripu (the enemy of the three cities of the demons or the three bodies of man). led even Puraripu to agitation.the bow string is made of bees ಪಂಚ ವಶಖಾಃ .even sages ಅಂತಃ . (Siva) ಕೇೂೀಭಂ ಅನಯತ . having become a woman formerly.having bowed to you ರತ ನಯನ . Having bowed to you. ೬ .having worshipped you ಪರಣತ ಜನ .the bow is flowery ಮೌವೀಥ ಮಧುಕರಮಯೀ . is indeed capable (of generating) delusion within great sages.capable indeed ಮೂೀಹಾಯ .(of generating) delusion Hari having worshipped you.

by poetic convention) ಆಯೂೀಧನ ರಥಃ .neighbouring king (the traditional ally of Cupid) ಮಲಯ ಮರುತ .from the corner of your eye ಲಬಾೂಾ .breeze from the Malaya mountain (laden with the fragrance of sandal wood found there. ಧನುಬಾಥಣಾನ ಪಾಶಂ ಸೃಣಮಪ ದಧನಾ ಕರತಲೇೈಃ ಪುರಸಾತದಾಸಾತಂ ನಃ ಪುರಮಥತುರಾಹೇೂೀ ಪುರುಷಕಾ . The five (flowers) are the arrows.one curved by a bosom like the frontal globes of a young elephant .one who has a tinkling fillet girdle ಕರ ಕಲಭ .triumphs The bow is flowery.young elephant ಕುಂಭ ಸತನ ನತಾ . Oh daughter of the snowy mountain! having obtained some sort compassion from the corner of your eye. Even thus and (all) alone. Ananga triumphs over all this world.some sort (inexpresseble) of compassion ಅಪಾಂಗಾತ ತೇೀ . Vasanta is the neighbouring king (ally).the war chariot ತಥಾ ಅಪ ಏಕಃ .Oh daughter of the snowy mountain ( Himalayas personified as Himavaan.having obtained ಜಗತ ಇದಂ .)! (Sakti) ಕಾಂ ಅಪ ಕೃಪಾಂ .all ಹಮ ಗರ ಸುತೇೀ .ವಸಂತಃ .Ananga (the bodiless one). (The eyes of Sakti bestows triumph to Cupid. ೭ .Vasanta (Spring personified) ಸಾಮಂತಃ . The breeze from the Malaya mountain is the war chariot. Cf SVL Verse 5 : The feet of Siva bestows bliss to the devotee) ಕಾಣತಾಾಂಚೀ ದಾಮಾ ಕರಕಲಭ ಕುಂಭಸತನ ನತಾ ಪರಕೀಣಾ ಮಧೇಯೀ ಪರಣತ ಶರಚಚಂದರ ವದನಾ .even thus and alone ಸವಥಂ . (Cupid) ವಜಯತೇೀ .this world ಅನಂಗಃ . ಕಾಣತ ಕಾಂಚೀ ದಾಮಾ . The bow string is made of bees.

arrows ಪಾಶಂ ಸೃಣಂ ಅಪ . who bears in the palm of her hands bow.nectar ಸಂಧೇೂೀಃ ಮಧೇಯೀ . who is curved by a bosom like the frontal globes of a young elephant. and who is the ``I" conciousness of Siva.of us ಪುರಂ ಮಥತುಃ .surrounded by ಮಣ ದಾೀಪೇೀ .of the destroyer of the three cities of the demons or the three bodies of man.one with a face like the autumnal moon ಧನುಃ ಬಾಣಾನ . (Worshipping the body of Sakti.park of divine trees ಪರವೃತೇೀ . ಸುಧಾ .� (Siva) ಆಹೇೂೀ ಪುರುಷಕಾ ."I" conciousness Let her dwell in front of us.fully developed ಶರಚಚಂದರ ವದನಾ .p.one who bears in the palm of her hands ಪುರಸಾತತ . who is lean in the waist.in the midst of the ocean ಸುರ ವಟಪ ವಾಟೀ .bow. ಸುಧಾ ಸಂಧೇೂೀಮಥಧೇಯೀ ಸುರವಟಪ ವಾಟೀ ಪರವೃತೇೀ ಮಣದಾೀಪೇೀ ನೀಪೀಪವನವತೀ ಚಂತಾಮಣಗೃಹೇೀ . noose and goad. who has a tinkling fillet girdle.let her dwell ನಃ .ಪರಕೀಣಾ ಮಧೇಯೀ .one who is lean in the waist ಪರಣತ .in a gem like island ನೀಪ ಉಪವನವತೀ . Cf SVL Verse 7 : Worshipping Siva by one's body). ಶವಾಕಾರೇೀ ಮಂಚೇೀ ಪರಮಶವ ಪಯಥಂಕ ನಲಯಾಂ ಭಜಂತ ತಾಾಂ ಧನಾಯಃ ಕತಚನ ಚದಾನಂದಲಹರೀಮ . ೮ . arrows.pocessed of a garden of Kadamba trees . who has a face like the fully developed autumnal moon.in front ಆಸಾತಂ .noose and goad ದಧಾನಾ ಕರ ತಲೇೈಃ .

ಮಹೀಂ ಮಲಾಧಾರೇೀ ಕಮಪ ಮಣಪೂರೇೀ ಹುತವಹಂ ಸಥತಂ ಸಾಾಧಷಾಾನೇೀ ಹೃದಮರುತಮಾಕಾಶಮುಪರ . in a bed stead shaped like the Sakti triangle.in a house made of the Cintamani (wish yeilding gem) ಶವಾ ಆಕಾರೇೀ .the earth element in the Muladhara. ೯ . (the 12 petalled lotus yogic Anahata cakra or the level of conciousness corresponding to Maharloka). dwelling in the couch of Parama Siva (himself). the wave of intellect .the air element in the heart. in a house made of the Cintamani.the fire element ಸಥತಂ ಸಾಾಧಷಾಾನೇೀ .bliss A few blessed ones worship you. (The blessed ones worship Sakti. (the 9 petalled lotus yogic cakra or the level of conciousness corresponding to Bhuvarloka). surrounded by a park of divine trees.worship you ಧನಾಯಃ ಕತಚನ . ಮನೇೂೀ ಪ ಭೂರಮಧೇಯೀ ಸಕಲಮಪ ಭತಾಾ ಕುಲಪಥಂ ಸಹಸಾರರೇೀ ಪದೇೇ ಸಹ ರಹಸ ಪತಾಯ ವಹರಸೇೀ .above the space element (the 16 petalled lotus yogic Vishuddhi cakra or the level of conciousness corresponding to Taparloka). ಹೃದ ಮರುತ . pocessed of a garden of Kadamba trees.and the water element in the Manipura. in the midst of the ocean of nectar. ಆಕಾಶಂ ಉಪರ .in the bed stead ಪರಮ ಶವ . ಮಹೀಂ ಮಲಾಧಾರೇೀ . Cf SVL Verse 8 : The ignorant do not worship Siva).present in the Svadhishthana. or the level of conciousness corresponding to Bhuloka) ಕಮಪ ಮಣಪೂರೇೀ .Parama Siva (the supremely auspicious one) ಪಯಥಂಕ ನಲಯಾಂ .the wave of intellect .bliss.dwelling in the couch ಭಜಂತ ತಾಾಂ .ಚಂತಾಮಣ ಗೃಹೇೀ . ಹುತವಹಂ .shaped like Sivaa (the Sakti triangle of the Sricakra) ಮಂಚೇೀ . (the 10 petalled lotus yogic cakra or the level of conciousness corresponding to Suvarloka). (the 4 petalled lotus yogic cakra. .a few blessed ones ಚತ ಆನಂದ ಲಹರೀಮ .

via the six lotus cakras.having reached ಸಾಾಂ ಭೂಮಂ .trickling ಪರಪಂಚಂ . and the mind element between the brows.ಮನಃ ಅಪ .your territory ಸುಧಾಧಾರಾಸಾರೇೈಶಚರಣ ಯುಗಲಾಂತವಥಗಲತೇೈಃ .from the luminous collection of nectar (the internal Moon of the Sahasrara or thousand petalled lotus in the brain) ಅವಾಪಯ .once again ರಸ ಆಮಾಾಯ ಮಹಸಃ . (The devotee leads Sakti to her lord Sadasiva in the thousand petalled lotus.infusing ಪುನಃ ಅಪ . you sport in secret with your husband in the thousand petalled lotus. the water element in the Manipura.from within (your) pair of feet ವಗಲತೇೈಃ . (the 2 petalled lotus yogic Aagnya cakra or the level of conciousness corresponding to Janarloka) ಭೂರ ಮಧೇಯೀ .via the Kulapatha or Sushumna nadi (as the subtle Kundalini Sakti) ಸಹಸಾರರೇೀ ಪದೇೇ .with (your) husband (Sadasiva) ವಹರಸೇೀ .having passed through all ಕುಲ ಪಥಂ.in the thousand petalled lotus.nectar ಧಾರಾ ಆಸಾರೇೈಃ .between the brows ಸಕಲಂ ಅಪ ಭತಾಾ . ಸುಧಾ .in secret ಪತಾಯ . ಪರಪಂಚಂ ಸಂಚಂತೀ ಪುನರಪ ರಸಾಮಾಾಯ ಮಹಸಃ . ಅವಾಪಯ ಸಾಾಂ ಭೂಮಂ ಭುಜಗನಭಮಧುಯಷಟವಲಯಂ ಸಾಮಾತಾಮನಂ ಕೃತಾಾ ಸಾಪಷ ಕುಲಕುಂಡೇೀ ಕುಹರಣ .you sport Having passed through all via the Kulapatha : the earth element in the Muladhara. ೧೦ .the body (made of the five elements) ಸಂಚಂತೀ . (the level of conciousness corresponding to Satyaloka) ಸಹ – with ರಹಸ . Cf SVL Verse 9 : The devotee submits the lotus of the heart to the lord of Uma).with a torrential stream ಚರಣ ಯುಗಲಾಂತ . the fire element present in the Svadhishthana.and the mind element. (going) above the space element. the air element in the heart.

forty four ವಸು ದಲ .three circles ಚತುಭಥಃ ಶರೀಕಂಠೇೈಃ ಶವಯುವತಭಃ ಪಂಚಭರಪ .and with nine ಮಲ ಪರಕೃತಭಃ . ಸೌಂದಯಥ ಲಹ ರ ೧೧ . you sleep in the Kulakunda (which is) possessed of a hole. once again having reached your territory.pocessed of a hole You infusing the body with a torrential stream of nectar. from the Moon of the Sahasrara.sixteen edged (lotus) ತರ ವಲಯ . (and) having made yourself into three and a half coils similar to a serpent.eight petalled (lotus) ಕಲಾ ಅಶರ .having made yourself ಸಾಪಷ . Cf SVL Verse 10 :The devotee is engrossed in the bliss of remembering Siva's feet.you (as the subtle Kundalini Sakti) sleep ಕುಲಕುಂಡೇೀ .three and a half coils ಸಾಂ ಆತಾಮನಂ ಕೃತಾಾ .in the Kulakunda or Muladhara cakra ಕುಹರಣ .ಭುಜಗ ನಭಂ .with the four Srikanta (Siva) cakras ಶವ ಯುವತಭಃ .from those of Sambhu (the Siva) cakras ನವಭಃ ಅಪ . (The body of the devotee is drenched by the nectar of Sakti's feet.and with five ಪರಭನಾಾಭಃ . ಚತುಶಚತಾಾರಂಶದ ವಸುದಲ ಕಲಾಶರ ತರವಲಯ ತರರೇೀಖಾಭಃ ಸಾಧಥಂ ತವ ಶರಣಕೇೂೀಣಾಃ ಪರಣತಾಃ . ಚತುಭಥಃ ಶರೀಕಂಠೇೈಃ . trickling from within (your) pair of feet. ೧೧ .similar to a serpent ಅಧುಯಷಟ ವಲಯಂ .Sivayuvati (Sakti) cakras ಪಂಚಭಃ ಅಪ .source materials of the universe ಚತುಶಚತಾಾರಂಶತ .೨೦ (ಆನಂದ ಲಹ ರ ) ಪರಭನಾಾಭಃ ಶಂಭೇೂೀನಥವಭರಪ ಮಲಪರಕೃತಭಃ .seperate from ಶಂಭೇೂೀಃ .

personified as Himavaan)! (Sakti) ತುಲಯತುಂ .the best of poets ಕಲಪಂತೇೀ . the sixteen edged (lotus).to compare ಕವೀಂದಾರಃ . ಯದಾಲೇೂೀಕೌತುುಕಾಯದಮರಲಲನಾ ಯಾಂತ ಮನಸಾ ತಪೀಭದುಥಷಾಾಪಾಮಪ ಗರಶ ಸಾಯುಜಯ ಪದವೀಮ .are able ಕಥಂ ಅಪ . Note : The twelve petalled Anahata cakra. (The abode of Sakti is the thousand petalled lotus in the brain.Oh daughter of the snowy mountain (Himalayas. with Rudra as the presiding deity.with three lines ಸಾಧಥಂ . along with the eight petalled (lotus).your ಸೌಂದಯಥಂ .come to a close The angles of your abode come to a close with forty four with four Srikantha (cakras) and five Sivayuvati (cakras).beauty ತುಹನ ಗರ ಕನೇಯೀ . ೧೨ .with ತವ ಶರಣ ಕೇೂೀಣಾಃ . Cf SVL Verse 11 : The devotee worships Siva with the lotus of the heart).somehow or other ವರಂಚ ಪರಭೃತಯಃ . ತಾದೀಯಂ .celestial women ಯಾಂತ ಮನಸಾ .though difficult to obtain by penance .out of ardent desire to see which (your beauty) ಅಮರ ಲಲನಾಃ . the three circles (and) with three lines.the angles of your abode ಪರಣತಾಃ . is at the level of the heart.attain through the mind (by imagination) ತಪೀಭಃ ದುಷಾಾಪಾಂ ಅಪ . seperate from the Sambhu (Siva) cakras and (hence) with the nine source materials of the universe.Virinchi (Brahma) and others ಯತ ಆಲೇೂೀಕ ಔತುುಕಾಯತ . ತಾದೀಯಂ ಸೌಂದಯಥಂ ತುಹನಗರ ಕನೇಯೀ ತುಲಯತುಂ ಕವೀಂದಾರಃ ಕಲಪಂತೇೀ ಕಥಮಪ ವರಂಚ ಪರಭೃತಯಃ .ತರ ರೇೀಖಾಭಃ .

Cf SVL Verse 12 : The yogin mind is absorbed in meditation of Siva) ನರಂ ವಷೀಥಯಾಂಸಂ ನಯನವರಸಂ ನಮಥಸು ಜಡಂ ತವಾಪಾಂಗಾಲೇೂೀಕೇೀ ಪತತಮನುಧಾವಂತ ಶತಶಃ ಗಲದೇಾೀಣೀ ಬಂಧಾಃ ಕುಚಕಲಶ ವಸರಸತ ಸಚಯಾ ಹಠಾತ ತುರಟಯತಾಾಂಚೇೂಯೀ ವಗಲತ ದುಕೂಲಾ ಯುವತಯಃ .pursue ಶತಶಃ .unpleasant to the eye ನಮಥಸು ಜಡಂ .Girisa (Lord of the mountains. ನರಂ . 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.a man ವಷೀಥಯಾಂಸಂ .suddenly ತುರಟಯತ ಕಾಂಚಯಃ .within range of sight ಪತತಂ .by the hundreds ಗಲತ ವೇೀಣೀ ಬಂಧಾಃ .the pitcher like breasts (shapely bossom) ವಸರಸತ ಸಚಯಾ . (Siva) ಸಾಯುಜಯ ಪದವೀಂ .ಗರಶ .the corner of your eye ಆಲೇೂೀಕೇೀ .apathetic in amorous sport ತವ ಅಪಾಂಗ . ೧೩ .with silk garments dropping down .very old ನಯನ ವರಸಂ .the position of absorption into the deity (one of the states of Mukti or Liberation) Oh daughter of the snowy mountain! the best of poets (such as) Virinchi and others are able to compare your beauty somehow or other.with cloth slipping ಹಠಾತ .with braided hair loosened ಕುಚ ಕಲಶ .falls ಅನುಧಾವಂತ . (Absorption into Siva by the mind (by imagination).waist ornaments snapping ವಗಲತ ದುಕೂಲಾಃ .

your .in the water element (of the Manipura cakra) ಹುತಾಶೇೀ . poor . Firmness. with braided hair loosened.unattractive by worldly norms. ಕತೌ ಷಟಪಂಚಾಶದ ದಾಸಮಧಕ ಪಂಚಾಶದುದಕೇೀ ಹುತಾಶೇೀ ದಾಾಷಷಟಶಚತುರಧಕ ಪಂಚಾಶದನಲೇೀ . Speech.in the earth element (of the Muladhara cakra) ಷಟಪಂಚಾಶತ . ೧೪ . and apathetic in amorous sport. Wealth. (The devotee is old.and in the mind element (of the Aangya cakra) ಚತುಃ ಷಷಟ .) When a man falls within range of sight of the corner of your eye.fifty six ದಾಸಮಧಕ ಪಂಚಾಶತ .ಯುವತಯಃ . Patience etc.in the fire element (of the Svadhishthana cakra) ದಾಾಷಷಟ .twice thirty six ಮನಸ ಚ . with waist ornaments snapping suddenly and with silk garments dropping down.young women (personifications of Fame.unattractive by worldly norms). Cf SVL Verse 13 : The devotee is dull witted.even above those ತವ . unpleasant. unpleasant to the eye.sixty two ಚತುರಧಕ ಪಂಚಾಶತ . ದವ ದಾಃಷಟತಂಶನ ಮನಸ ಚ ಚತುಃಷಷಟರತ ಯೀ ಮಯಖಾಸೇತೀಷಾಮಪುಯಪರ ತವಪದಾಂಬುಜ ಯುಗಮ . with cloth slipping from the shapely bosom. apathetic .fifty four ಅನಲೇೀ . blind. young women pursue him by the hundreds. (though) very old.in the space element (of the Vishuddhi cakra) ದಾಃ ಷಟತಂಶತ .those rays that are thus (disposed) ತೇೀಷಾಂ ಅಪ ಉಪರ . ಕತೌ .fifty two ಉದಕೇೀ .sixty four ಇತ ಯೀ ಮಯಖಾಃ .in the air element (of the Anahata cakra) ದವ . Intellect.

ಪಾದ ಅಂಬುಜ ಯುಗಮ .endowed with the moon ಜಟಾ ಜೂಟ ಮಕುಟಾಂ .who is pure ಶಶಯುತ .autumnal moonlight ಶುದಾೂಂ .who has a tiara on the mass of twisted hair ವರ .protection from fear ಸಫಟಕ ಘುಟಕಾ . ೧೫ . fifty two in the water element. twice thirty six in the space element.pair of lotus feet Your pair of lotus feet are even above those rays that are thus (disposed) : fifty six in the earth element.once ನ .how is it ಸತಾಂ ಸನಾದಧತೇೀ .milk ದಾರಕಾ .whose hand (holds) the book ಸಕೃತ .charged with sweetness ಫಣೀತಯಃ . and sixty four in the mind element.crystal beads ಪುಸತಕ ಕರಾಂ .words . Cf SVL Verse 14 : Siva visualised as the relative of the devotee is immanent). fifty four in the air element. sixty two in the fire element. ಶರಜೇೂೋೋೀತಾುಾ ಶುದಾೂಂ ಶಶಯುತ ಜಟಾಜೂಟ ಮಕುಟಾಂ ವರ ತಾರಸ ತಾರಣ ಸಫಟಕ ಘುಟಕಾ ಪುಸತಕ ಕರಾಮ .grape ಮಧುರಮ ಧುರಣಾಃ .not ತಾಾ ನತಾಾ . (Sakti is both immanent and transcendent.having bowed to you ಕಥಂ ಇವ . ಶರತ ಜೇೂಯೀತಾುಾ .honey ಕೀರ .(gesticulate) granting of boon ತಾರಸ ತಾರಣ .present for good people ಮಧು . ಸಕೃನಾ ತಾಾ ನತಾಾ ಕಥಮವ ಸತಾಂ ಸನಾದಧತೇೀ ಮಧು ಕೀರ ದಾರಕಾ ಮಧುರಮ ಧುರಣಾಃ ಫಣತಯಃ .

(Worship of Sakti bestows the grace of Saraswati.(aesthetic) pleasure ಅಮೀ . by profound words (like) the fresher wave of the sentiment of love (emnating) from the beloved of . Those few good men who worship you as the red dawn itself. who has a tiara on the mass of twisted hair endowed with the moon. you are the light of the morning sun. (and hold) the crystal beads and book. ವರಂಚ ಪೇರೀಯಸಾಯಸತರುಣತರ ಶರೃಂಗಾರ ಲಹರೀ ಗಭೀರಾಭವಾಥಗಭವಥದಧತ ಸತಾಂ ರಂಜನಮಮೀ ಕವೀಂದಾರಣಾಂ ಚೇೀತಃ .of the beloved of Virinchi (Saraswati) ತರುಣತರ . ಕವೀಂದಾರಣಾಂ ಚೇೀತಃ ಕಮಲವನ ಬಾಲಾತಪ ರುಚಂ . ಭಜಂತೇೀ ಯೀ ಸಂತಃ ಕತಚದರುಣಾಮೀವ ಭವತೀಮ .they To the lotus cluster like minds of the best of poets.(they) worship ಯೀ ಸಂತಃ ಕತಚತ .light of the morning sun ಭಜಂತೇೀ . the husband of Saraswati).How cannot words charged with the sweetness of honey.(they) give ಸತಾಂ .those few good men ಅರುಣಾಂ ಏವ ಭವತೀಮ . ೧೬ .fresher (ever fresh) ಶರೃಂಗಾರ ಲಹರೀ . and whose hands (gesticulate) the granting of boon (and) protection from fear.to good men ರಂಜನಂ . for good people who have bowed once to you.you as the red dawn itself ವರಂಚ ಪೇರೀಯಸಾಯಃ . they give (aesthetic) pleasure to good men.Cf SVL.the minds of the best of poets ಕಮಲ ವನ .wave of the (poetic) sentiment of love ಗಭೀರಾಭಃ ವಾಗಭಃ . Verse 15 : Worship of Siva changes the writings of Brahma.by profound words ವದಧತ .lotus cluster ಬಾಲ ಆತಪ ರುಚಂ . milk and grape not be present in the words. who is pure as the autumnal moonlight.

moon stone gem ಭಂಗ ರುಚಭಃ .with words ವಾಕ ದೇೀವೀ ವದನ ಕಮಲ .with the beauty of wit ವಚೇೂೀಭಃ .Virinchi (herself).he is the author of poetic composition ಮಹತಾಂ .sweetly fragrant Oh Mother! he who reflects on you together with Vasini and others.he who reflects ಸಃ ಕತಾಥ ಕಾವಾಯನಾಂ ಭವತ .with Vasini and others (the 18 Vagdevatas) ತಾಾಂ ಸಹ . ಸವತರೀಭಃ ವಾಚಾಂ . he is the author of poetic composition with the beauty of wit of the great (poets) and with words that are sweetly fragrant as the lotus face of the goddess of speech. . ೧೭ . (Sakti is surrounded by the celestials. ಸ ಕತಾಥ ಕಾವಾಯನಾಂ ಭವತ ಮಹತಾಂ ಭಂಗರುಚಭಃ ವಚೇೂೀಭವಾಥಗೇೇೀವೀ ವದನಕಮಲಾಮೂೀದ ಮಧುರೇೈಃ . who are the generators of speech.with the generators of speech (Vagdevatas) ಶಶಮಣ ಶಲಾ . (The poetry of the devotee compares with that of the wife of Virinchi.the lotus face of the goddess of speech ಆಮೂೀದ ಮಧುರೇೈಃ . Cf SVL Verse 17 : Siva is surrounded by the worshipping celestials).lustre of the broken ವಶನೀ ಆದಾಯಭಃ .Oh Mother! (Sakti) ಸಂಚಂತಯತ ಯಃ . the Vagdevatas. and who have the lustre of the broken moon stone gem. ಸವತರೀಭವಾಥಚಾಂ ಶಶಮಣ ಶಲಾಭಂಗ ರುಚಭಃ ವಶನಾಯದಾಯಭಸಾತಾಂ ಸಹ ಜನನ ಸಂಚಂತಯತ ಯಃ .together with you ಜನನ .great (poets) ಭಂಗ ರುಚಭಃ . Cf SVL Verse 16 : May the heads of Virinchi be protected by Siva).

your ತರುಣ ತರಣ ಶರೀಃ .to him ತರಸಯತ ವನ ಹರಣ .frightened forest deer ಶಾಲೀನ ನಯನಾಃ . ತನುಚಾಾಯಾಭಸೇತೀ ತರುಣ ತರಣ ಶರೀಸರಣಭಃ . ಭವಂತಯಸಯ ತರಸಯದಾನಹರಣ ಶಾಲೀನ ನಯನಾಃ ಸಹೇೂೀವಥಶಾಯ ವಶಾಯಃ ಕತ ಕತ ನ ಗೀವಾಥಣ ಗಣಕಾಃ ತನುಚಾಾಯಾಭಃ .(are) submissive ಕತ ಕತ . with an arrangement like the lustre of the newly risen sun.ದಥವಂ ಸವಾಥಮುವೀಥಮರುಣಮನಮಗಾಾಂ ಸಮರತ ಯಃ .all the earth ಅರುಣಮನ ಮಗಾಾಂ .not ಗೀವಾಥಣ ಗಣಕಾಃ .heaven ಸವಾಥಂ ಉವೀಥಂ .with arrangement ದವಂ . Cf SVL Verse 18 : The celestials worship Siva).he who thinks ಭವಂತ ಅಸಯ .the lustre of the newly risen sun ಸರಣಭಃ . to him. .eyes resembling ಸಹ ಊವಥಶಾಯಃ . with eyes resembling frightened forest deer are not submissive ? (Indeed all are submissive) (The celestials submit to Sakti's devotee. ೧೮ .celestial courtesans He who thinks all heaven and earth as immersed in redeness by the lustre of your body. how many celestial courtesans along with Urvasi.how many ನ .along with Urvasi (the most beautiful of the celestial maidens) ವಶಾಯಃ .by the lustre of body ತೇೀ .immersed in redness ಸಮರತ ಯಃ .

having regarded ಕುಚ ಯುಗಂ . it is very easy. Cf SVL Verse 19 : The devotee seeks Siva's grace to overcome worldly life). he immediately reduces women to a state of agitation. ಸ ಸದಯಃ ಸಂಕೇೂೀಭಂ ನಯತ ವನತಾ ಇತಯತ ಲಘು ತರಲೇೂೀಕೀಮಪಾಯಶು ಭರಮಯತ ರವೀಂದು ಸತನಯುಗಾಮ .he who will meditate ಹರಮಹಷ .the lower half of Siva (Yoni or the female organs of generation) ಧಾಯಯೀತ ಯಃ .with the sun and moon for the pair of breasts Oh queen of Hara! he who meditates on your manifestation of creative will.below that ತತ ಅಧಃ . it is very easy ತರಲೇೂೀಕೀಂ ಅಪ . (The devotee of Sakti overcomes the world with ease.he immediately ಸಂಕೇೂೀಭಂ ನಯತ .Oh queen of Hara (Siva)! (Sakti) ತೇೀ ಮನಮಥಕಲಾಂ .as for this.quickly deludes ರವ ಇಂದು ಸತನ ಯುಗಾಂ . ಮುಖಂ – face ಬಂದುಂ . As for this. He even deludes quickly. the bosom (as) below that.women ಇತ ಅತ ಲಘು . the maiden of the three worlds with the sun and moon for the pair of breasts.below that ಹರಾಧಥಂ .your manifestation of creative will ಸಃ ಸದಯಃ . ೧೯ . and the female organs of generation (as) below that.reduces (them) to a state of agitation ವನತಾ . having regarded the Bindu as (your) face.the pair of breasts ಅಧಃ ತಸಯ .the central circle of the Sricakra (representing Siva and Sakti in the causal stage of creation) ಕೃತಾಾ .ಹರಾಧಥಂ ಧಾಯಯೀದೇೂಯೀ ಹರಮಹಷ ತೇೀ ಮನಮಥಕಲಾಮ .even the maiden of the three worlds (personified as a woman) ಆಶು ಭರಮಯತ . ಮುಖಂ ಬಂದುಂ ಕೃತಾಾ ಕುಚಯುಗಮಧಸತಸಯ ತದಧೇೂೀ ಕರಂತೀಮಂಗೇೀಭಯಃ ಕರಣ ನಕುರುಂಬಾಮೃತರಸಂ .

in the heart ಆಧತೇತೀ . ೨೦ .he.he destroys ಶಕುಂತಾಧಪಃ ಇವ . (and) comforts those scorched by fever by a (mere) look. ಸ ಸಪಾಥಣಾಂ ದಪಥಂ ಶಮಯತ ಶಕುಂತಾಧಪ ಇವ ಜಾರಪುಲಷಾಟನ ದೃಷಾಟೋ ಸುಖಯತ ಸುಧಾ ಧಾರಸರಯಾ .from the body parts ಕರಣ ನಕುರುಂಬ .multitude of rays ಅಮೃತ ರಸಂ .those scorched by fever ದೃಷಾಟೋ . who ಹಮಕರ ಶಲಾ .like an idol ತಾಾಂ .೩೦ (ಆನಂದಲ ಹರ ) .he comforts ಸುಧಾ ಧಾರ ಸರಯಾ .you ಯಃ ಸಃ .ಹೃದ ತಾಾಮಾಧತೇತೀ ಹಮಕರಶಲಾ ಮತಥಮವ ಯಃ .like the lord of birds (Garuda) ಜಾರ ಪುಲಷಾಟನ . ಸೌಂದಯಥಲ ಹರ ೨೧ .the pride of serpents (poison) ಶಮಯತ . he destroys the pride of serpents like the lord of birds. the essence of nectar like the multitude of rays from an idol of moonstone. (The devotee of Sakti subdues the pride of serpents Cf SVL Verse 20 : The monkey of the heart is subdued by devotion to Siva).the essence of nectar ಹೃದ .scattering ಅಂಗೇೀಭಯಃ .moon stone ಸಪಾಥಣಾಂ ದಪಥಂ . endowed (as he is) with the vessel streaming nectar.by a look ಸುಖಯತ .he fixes ಮತಥಂ ಇವ .endowed with a (blood) vessel (nadi) streaming nectar (and not blood) He who fixes you in the heart scattering from the body parts. ಕರಂತೀಂ .

corresponding to the macrocosm without).Brahma. moon and fire.ನಷಣಾಣಂ ಷಣಾಣಮಪುಯಪರ ಕಮಲಾನಾಂ ತವ ಕಲಾಂ .in the great lotus forest (the Sahasrara) ಮೃದತ ಮಲ ಮಾಯೀನ .greatmen ಪಶಯಂತಃ . ತಟಲೇಲೀಖಾ ತನಾೀಂ . Cf SVL.free from sin and illusion ಮನಸಾ .the lotuses (yogic cakras) ತವ ಕಲಾಂ . ಮಹಾ ಪದಾಮಟವಾಯಂ . Verse 21 : Siva .of the nature of fire ನಷಣಾಣಂ – seated ಷಣಾಣಂ . seated in the great lotus forest (the Sahasrara). having evolved the twenty five categories within.Sakti in the great lotus forest.slender as a streak of lightning (Kundalini or coiled up energy or aspect of Sakti within the indiviual. ಮಹಾಪದಾಮಟವಾಯಂ ಮೃದತಮಲಮಾಯೀನ ಮನಸಾ ಮಹಾಂತಃ ಪಶಯಂತೇೂೀ ದಧತ ಪರಮಾಹಾಲದ ಲಹರೀಮ . (The mind of the devotee. perceives Siva .Sakti reach the pure.those who perceive ದಧತ . Vishnu and Rudra. lotus like heart of the devotee). ತಪನ – sun ಶಶ – moon ವೇೈಶಾಾನರಮಯೀಂ .pocess ಪರಂ ಆಹಾಲದ ಲಹರೀಂ . above the six lotuses (yogic cakras) and (the granthis or knots). slender as a streak of lightning. seperating the cakras) ಉಪರ – above ಕಮಲಾನಾಂ .by a mind ಮಹಾಂತಃ . possess the wave of supreme joy. ೨೧ .your aspect (as Sadakhya. from the union of the Kundalini with the Sadasiva tattva and which is the source of the twenty five categories of the universe. ತಟಲೇಲೀಖಾ ತನಾೀಂ ತಪನ ಶಶ ವೇೈಶಾಾನರಮಯೀಂ ಭವಾನ ತಾಂ ದಾಸೇೀ ಮಯ ವತರ ದೃಷಟಂ ಸಕರುಣಾಂ .the six ಅಪ .the wave of supreme joy Great men who perceive by a mind free from sin and illusion. your aspect (as the Sadakhya kala). of the nature of the sun.and (the three granthis or knots . free from sin and illusion.

may I become you. you. He who desiring to praise you thus. ಭವಾನ .feet which receive the oblation of lights "Oh Bhavani! bestow on me your slave. (The devotee entreats Sakti to bestow compassion.Indra ಸುಫಟ ಮಕುಟ .bright diadems ನೀರಾಜತ ಪದಾಂ .at that moment itself ತಾಂ – you ತಸೇೈ ದಶಸ . ೨೨ .you grant to him ನಜ ಸಾಯುಜಯ ಪದವೀಂ . ತದೇೈವ ತಾಂ ತಸೇೈ ದಶಸ ನಜಸಾಯುಜಯ ಪದವೀಂ ಮುಕುಂದ ಬರಹೇೇಂದರ ಸುಫಟ ಮಕುಟ ನೀರಾಜತಪದಾಮ . Brahma.look ಸಕರುಣಾಂ .the state of perpetual absorption of the self into the deity (one of the four states of Mukti or Liberation) ಮುಕುಂದ .ಇತ ಸೇೂತೀತುಂ ವಾಂಛನ ಕಥಯತ ಭವಾನ ತಾಮತ ಯಃ . (your) look endowed with compassion". thus (by treating the word "Bhavani" as a verbal declension. (and) says thus : "May I become you". and Indra.Mukunda (Hari) ಬರಹಮ – Brahma ಇಂದರ .says ಭವಾನ ತಾಂ ಇತ .Oh Bhavani! (Sakti) ತಾಂ ದಾಸೇೀ ಮಯ . ಯಃ – he ತದಾ ಏವ .on me your slave ವತರ .desiring to praise ಕಥಯತ . whose feet receive the oblation of lights from the bright diadems of Mukunda.you bestow ದೃಷಟಂ . Cf SVL Verse 22: The devotee entreats Siva to bestow compassion). one elevates the meaning to that of the aphorisitic declaration : ಅಹಂ ಬರಹಾಮಸಮ). ತಾಯಾ ಹೃತಾಾ ವಾಮಂ ವಪುರಪರತೃಪೇತೀನ ಮನಸಾ . At that moment itself. grant to him the state of perpetual absorption into the deity.endowed with compassion ಇತ – thus ಸೇೂತೀತುಂ ವಾಂಛನ .

entirely red ತರ ನಯನಂ .with a dissatisfied mind ಶರೀರಾಧಥಂ . ಜಗತೂುತೇೀ ಧಾತಾ ಹರರವತ ರುದರಃ ಕಪಯತೇೀ . Cf SVL.has three eyes ಕುಚಾಭಾಯಂ ಆನಮರಂ .of Sambhu (Siva) ಅಪರಂ ಅಪ . this form of your's is entirely red.the other (half) also ಶಂಕೇೀ .this your form ಸಕಲಂ ಅರುಣಾಭಂ .I think ಹೃತಂ ಅಭೂತ .having taken over ವಾಮಂ ವಪುಃ . has three eyes. with a (still) dissatisfied mind.the left half of the body ಅಪರತೃಪೇತೀನ ಮನಸಾ . . is curved by the bosom (and) has a crown crested by the crescent moon.the crescent moon ಚೂಡಾಲ ಮಕುಟಮ .curved by the bosom ಕುಟಲ ಶಶ . Because. (Sakti is dissatisfied by anything less than total identity with Siva.crown crested I think having taken over the left half of the body of Sambhu.half of the body ಶಂಭೇೂೀಃ . Verse 23 : The devotee is dissatisfied by anything less than seeing Siva). ತರಸುಾವಥನ ಏತತ ಸಾಯಮಪ ವಪುರೀಶಸತರಯತ .because ಏತತ ತಾತ ರೂಪಂ . the other (half) of the body was also taken over by you.was taken ಯತ .by you ಹೃತಾಾ . ಯದೇೀತತ ತಾದೂರಪಂ ಸಕಲಮರುಣಾಭಂ ತರನಯನಂ ಕುಚಾಭಾಯಮಾನಮರಂ ಕುಟಲ ಶಶ ಚೂಡಾಲ ಮಕುಟಮ ತಾಯಾ .ಶರೀರಾಧಥಂ ಶಂಭೇೂೀರಪರಮಪ ಶಂಕೇೀ ಹೃತಮಭೂತ . ೨೩ .

exhibited by the momentary movement of (your) eyebrows.indeed ಶವಃ . ಭವೇೀತ ಪೂಜಾ ಪೂಜಾ ತವ ಚರಣಯೂೀಯಾಥ ವರಚತಾ . Cf SVL. Hari protects (it). Rudra destroys (it).ಸದಾ ಪೂವಥಃ ಸವಥಂ ತದದಮನುಗೃಹಾಣತ ಚ ಶವ ಸತವಾಜಾಮಾಲಂಬಯ ಕಣಚಲತಯೂೀಃ ಭೂರಲತಕಯೂೀಃ . Isa withdrawing this (Dhata.this (Dhata.Rudra destroys ತರಸುಾವಥನ . ತಥಾ ಹ ತಾತಾಪದೇೂೀದಾಹನ ಮಣಪೀಠಸಯ ನಕಟೇೀ ತರಯಾಣಾಂ ದೇೀವಾನಾಂ ತರಗುಣ ಜನತಾನಾಂ ತವ ಶವೇೀ . Verse 24 : The devotee wishes to spend the cycles of creation worshipping Siva). obscures even his own body (by withdrawing into Sadasiva).begets the world ಧಾತಾ . (The cycles of creation are at the behest of Sakti. stayed by your order. obliges in all this.preceeded by the word "Sada" (perpetual) ಸವಥಂ ತತ ಇದಂ . Hari and Rudra). Indeed Siva (whose name) is preceded by (the word) Sada. who is passive and in eternal union with Sakti) ತವ ಆಜಾಂ ಆಲಂಬಯ .Isa ತರಯತ .of the eyebrows Dhata begets the world. ie universal dissolution) ಸದಾ ಪೂವಥಃ . Hari and Rudra) ಸಾಯಂ ಅಪ ವಪುಃ .Siva (Sadasiva.exhibiting momentary movement ಭೂರ ಲತಕಯೂೀಃ .in all this ಅನುಗೃಹಾಣತ – obliges ಚ .even his own body ಈಶಃ .obscures (Isa withdraws into Sadasiva.Dhata (Brahma) ಹರಃ ಅವತ . ೨೪ .withdrawing ಏತತ .Hari (Vishnu) protects ರುದರಃ ಕಪಯತೇೀ . ಜಗತ ಸೂತೇೀ .stayed by your order ಕಣ ಚಲತಯೂೀಃ .

Rajas and Tamas) ತವ – your ಶವೇೀ .that made ತಥಾ ಹ .eternally ಮುಕುಲತ ಕರಃ . with hands held together in the form of a bud.ಸಥತಾ ಹೇಯೀತೇೀ ಶಶಾನುಮಕುಲತ ಕರೇೂೀತತಂಸ ಮಕುಟಾಃ .Oh Sivaa ! (Sakti) ಪೂಜಾ .(they) stand ಹ ಏತೇೀ . supporting your feet. cresting (their) crowns eternally.cresting (their) crowns Oh Sivaa ! that homage made to your feet becomes homage to the three gods born of your three properties. ವರಂಚಃ ಪಂಚತಾಂ ವರಜತ ಹರರಾಪಾೀತ ವರತಂ .to your feet ಯಾ ವರಚತಾ . ವತಂದರೀ ಮಾಹೇೀಂದರೀ ವತತರಪ ಸಂಮೀಲತ ದೃಶಾ ಮಹಾಸಂಹಾರೇೀ ಸಮನ ವಹರತ ಸತ ತಾತಪತರಸೌ .supporting ಮಣ ಪೀಠಸಯ . Cf SVL Verse 25 : Siva is worshipped by Brahma and others). ಭವೇೀತ ಪೂಜಾ .indeed these (gods) ಶಶಾತ . ತರಯಾಣಾಂ ದೇೀವಾನಾಂ .homage ತವ ಚರಣಯೂೀಃ . ೨೫ .of the gem (studded) pedestal ನಕಟೇೀ .hands held together in the shape of a bud ಉತತಂಸ ಮಕುಟಾಃ .born of the three properties (Sattva.of the three gods (Brahma. Vishnu and Rudra) ತರ ಗುಣ ಜನತಾನಾಂ .becomes homage ವನಾಶಂ ಕೀನಾಶೇೋೀ ಭಜತ ಧನದೇೂೀ ಯಾತ ನಧನಮ .your feet ಉದಾಹನ .in proximity ಸಥತಾಃ .this is appropriate ತಾತ ಪಾದ . This is appropriate (for) indeed these stand in proximity to the gem (studded) pedestal. (Sakti is worshipped by Brahma and others. ೨೬ .

the lord of wealth) ಯಾತ ನಧನಂ .this your husband (Sadasiva) Virinchi proceeds to death. (Brahma and others perish at the end of the creative cycle Cf SVL.with eyes closed ಮಹಾ ಸಂಹಾರೇೀ ಅಸಮನ . Hari meets an end. this (Sadasiva) your husband sports.ವರಂಚಃ . ಪರಣಾಮಃ ಸಂವೇೀಶಃ ಸುಖಮಖಲಮಾತಾಮಪಥಣ ದೃಶಾ ಸಪಯಾಥ ಪಯಾಥಯಸತವ ಭವತು ಯನೇೇ ವಲಸತಮ .muttered prayers ಜಲಪಃ . the lord of death) ಭಜತ .Kinaasa (Yama.Hari (Vishnu) ಆಪಾೀತ ವರತಂ . ಜಪಃ .Dhanada (Kubera.in this the great universal destruction ವಹರತ . ಜಪೀ ಜಲಪಃ ಶಲಪಂ ಸಕಲಮಪ ಮುದಾರ ವರಚನಾ ಗತಃ ಪಾರದಕಣಯ ಕರಮಣಮಶನಾದಾಯಹುತ ವಧಃ .speech . Kinaasa obtains destruction.are in deep sleep (of death) ಮಾಹೇೀಂದರೀ ವತತಃ ಅಪ .the group of Mahendras (Indra the lord of gods) also ಸಂಮೀಲತ ದೃಶಾ .destruction ಕೀನಾಶಃ . Oh Sati! in this great universal destruction.he sports ಸತ . Dhanada proceeds to death. The group of Indras are also in deep sleep (death) with eyes closed.Oh Sati! (chaste wife) (Sakti) ತಾತ ಪತಃ ಅಸೌ .Virinchi (Brahma) ಪಂಚತಾಂ ವರಜತ .meets an end ವನಾಶಂ .proceeds to death (dissolution into the five elements) ಹರಃ . verse 26 : The devotee seeks the joy not vouchsafed to Brahma and others).proceeds to death ವತಂದರೀ .obtains ಧನದಃ . ೨೭ .

from the point of view of offering the self ಸಪಯಾಥ ಪಯಾಥಯಃ .and all ಮುದಾರ ವರಚನಾ . (The devotee offers all bodily functions to Sakti. Cf SVL.the steps of circambulation of the deity ಅಶನಾದ .the fearful ಜರಾ ಮೃತುಯ .that which removes . 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). ಕರಾಲಂ ಯತ ಕೇಾೀಲಂ ಕಬಲತವತಃ ಕಾಲಕಲನಾ ನ ಶಂಭೇೂೀಸತನೂಮಲಂ ತವ ಜನನ ತಾಟಂಕ ಮಹಮಾ .all that is facile ಆತಾಮಪಥಣ ದೃಶಾ .food etc. let gait be the steps of circambulation of the deity.even ambrosia ಆಸಾಾದಯ .ಶಲಪಂ .sleep ಸುಖಂ ಅಖಲಂ . and all manual tasks the symbolic arrangement of fingers in worship. verse 27 : The devotee offers his mind to Siva).that which is manifested in me Let speech be muttered prayers. ಸುಧಾಮಪಾಯಸಾಾದಯ ಪರತಭಯ ಜರಾ ಮೃತುಯ ಹರಣೀಂ ವಪದಯಂತೇೀ ವಶೇಾೀ ವಧ ಶತಮಖಾದಾಯ ದವಷದಃ .the symbolic arrangement of fingers in worship ಗತಃ . let food etc.old age (and) death ಹರಣೀಂ .salutation ಸಂವೇೀಶಃ .manual tasks ಸಕಲಂ ಅಪ . ಸುಧಾಂ ಅಪ .synonymous with worship ತವ ಭವತು . ೨೮ .the method of offering oblations ಪರಣಾಮಃ .the gait ಪಾರದಕಣಯ ಕರಮಣಂ . be the method of offering oblations.let it be to you ಯತ ಮೀ ವಲಸತಮ . ಆಹುತ ವಧಃ .having eaten ಪರತಭಯ .

in front ಕರೀಟಂ ವೇೈರಂಚಂ ಪರಹರ ಪುರಃ ಕೇೈಟಭಭದಃ .because ಕೇಾೀಲಂ .you avoid ಪುರಃ . who has swallowed a mouthful of the dreadful poison is not subject to time because of it. ಪರಣಮರೀಷೇಾೀತೇೀಷು ಪರಸಭಮುಪಯಾತಸಯ ಭವನಂ ಭವಸಾಯಭುಯತಾಥನೇೀ ತವ ಪರಜನೇೂೀಕತವಥಜಯತೇೀ .of Virinchi (Brahma) ಪರಹರ .they die ವಶೇಾೀ – all ವಧ .not ಶಂಭೇೂೀಃ .because of it ತವ ಜನನ . ಕಠೇೂೀರೇೀ ಕೇೂೀಟೀರೇೀ ಸಖಲಸ ಜಹ ಜಂಭಾರ ಮಕುಟಮ . ೨೯ .Vidhi (Brahma) ಶತಮಖಃ ಆದಾಯಃ .one who has swallowed a mouthful ಕಾಲ ಕಲನಾ . which removes the fearful old age (and) death.your Oh Mother! (Sakti) ತಾಟಂಕ ಮಹಮಾ . (But if) Sambhu.the greatness of the earring (the Sricakra) Having eaten even ambrosia. (it is) because of the greatness of your earring Oh Mother! (Siva is freed from death by Sakti Cf SVL.Satamkha (Indra) and others ದವಷದಃ .inhabitants of heaven ಕರಾಲಂ – dreadful ಯತ .poison ಕಬಲತವತಃ . verse 28 : The devotee is freed from the cycle of birth and death by worship of Siva).the crown ವೇೈರಂಚಂ . Satamakha and all other inhabitants of heaven die.ವಪದಯಂತೇೀ . ಕರೀಟಂ .for Sambhu (Siva) ತತ ಮಲಂ . Vidhi.subject to time (does not succumb to death) ನ .

the crown of the enemy of Jambha (Indra) ಪರಣಮರೀಷು ಏತೇೀಷು .the hard crown ಸಖಲಸ .the destroyer of (the demon) Kaitabha (Vishnu) ಕಠೇೂೀರೇೀ ಕೇೂೀಟೀರೇೀ .of Bhava (Siva) ಅಭುಯತಾಥನೇೀ .Oh one worthy of adoration! (Sakti) ನತೇಯೀ . who approaches (your) abode.Oh eternal one! (Sakti) ಸಾದೇೀಹೇೂೀದೂಭತಾಭ‌ಘೃಥಣಭರಣಮಾದಾಯಭರಭತೇೂೀ . ೩೦ .by the light rays ಅಣಮಾದಾಯಭಃ .when these (gods) are paying obeissance ಪರಸಭಂ . Cf SVL. (The celestials pray to Sakti.surrounded by ನಷೇೀವೇಯೀ .generated from (your) own body ಘೃಣಭಃ .impetuously ಉಪಯಾತಸಯ ಭವನಂ .your ಪರಜನೇೂೀಕತಃ .avoid ಜಂಭಾರ ಮಕುಟಮ . personified as godesses) ಅಭತಃ . verse 29 : The celestials pray to Siva). ನಷೇೀವೇಯೀ ನತೇಯೀ ತಾಾಮಹಮತ ಸದಾ ಭಾವಯತ ಯಃ .may it triumph "Avoid the crown of Virinchi in front! You (will) trip on the hard crown of Kaitabhabhida! Avoid the crown of Jambhari!" May (such) words of your retinue triumph. when you impetuously rise in honour of Bhava.when you rise in honour ತವ . ಕಮಾಶಚಯಥಂ ತಸಯ ತರನಯನ ಸಮೃದೂಂ ತೃಣಯತೇೂೀ ಮಹಾಸಂವತಾಥಗಾವಥರಚಯತ ನೀರಾಜನ ವಧಮ .you (will) trip ಜಹ .ಕೇೈಟಭ ಭದಃ .who approaches (your) abode ಭವಸಯ . ಸಾದೇೀಹೇೂೀದೂಭತಾಭಃ .the words of the retinue ವಜಯತೇೀ . when these (gods) are paying obeissance.Anima (capacity for atomic reduction) and others (the eight superhuman powers or Siddhis.

ಚತುಃ ಷಷಾಟೋ ತಂತೇೈಃ ಸಕಲಮತಸಂಧಾಯ ಭುವನಂ ಸಥತಸತತತತ ಸದೂ ಪರಸವ ಪರತಂತೇೈಃ ಪಶುಪತಃ .he who ತಸಯ . as the self.Cf SVL.to him ಕಂ ಆಶಚಯಥಂ .the great fire of dissolution ವರಚಯತ . ಪುನಸತಾನಾಬಥಂಧಾದಖಲ ಪುರುಷಾಥೇೈಥಕ ಘಟನಾ ಸಾತಂತರಂ ತೇೀ ತಂತರಂ ಕತತಲಮವಾತೀತರದದಮ . Oh how wonderful! (The devotee of Sakti considers himself superior to Siva.performs ನೀರಾಜನ ವಧಂ .that.the world ಸಥತಃ . verse 30 : The devotee of Siva considers himself inferior to the celestial devotees).capable of generating a result ಪರ ತಂತೇೈಃ . who is surrounded by the light rays of Anima and others generated from your own body. the great fire of dissolution performs the ceremony of waving lights. ಚತುಃ ಷಷಾಟೋ ತಂತೇೈಃ .Pasupati (Siva) .the wealth of absorption into the three eyed one (Siva) ತೃಣಯತಃ .Oh how wonderful! ತರನಯನ ಸಮೃದೂಂ .having deceived ಭುವನಂ .always ಭಾವಯತ – meditates ಯಃ .ತಾಾಂ ಅಹಂ ಇತ . to him (the devotee) who considers the wealth of absorption into Siva as equivalent to (but) a piece of straw.with the sixty four spiritual disciplines (which do not follow the Vedic path and aim at Artha and Kama only) ಸಕಲಂ – all ಅತಸಂಧಾಯ .as equivalent to (but a piece of) straw ಮಹಾ ಸಂವತಾಥಗಾಃ .desisted ತತ ತತ .restricted to ಪಶುಪತಃ . that (to each individually) ಸದೂ ಪರಸವ .the ceremony of waving lights (as an act of adoration to the deity) Oh one worthy of adoration! Oh eternal one! he who constantly meditates on you. ೩೧ .you as the self (the aphorisitic declaration ಅಹಂ ಬರಹಾಮಸಮ) ಸದಾ .

verse 31 : Pasupati rendered the greatest of help to the world).the word Siva standing for the syllable `ka' ಶಕತಃ .then ಶವಃ ಶಕತಃ ಕಾಮಃ ಕತರಥ ರವಃ ಶೀತಕರಣಃ . Kama and Moksha) ಏಕ ಘಟನಾ . ಸಮರೇೂೀ ಹಂಸಃ ಶಕರಸತದನು ಚ ಪರಾ ಮಾರ ಹರಯಃ . But. which are capable of generating a result.the word Shakra (Indra) standing for the syllable `la' ಪರಾ .and following that ಹಂಸಃ . all the principal objects of human life.the word Kama (Cupid) standing for the syllable `i' ಕತಃ . restricted to each individually. ೩೨ . having deceived all the world.your spiritual discipline (the SriVidya expounded in the Subhagamapancakam.the word Smara (Cupid) standing for the syllable `ka' ಶಕರಃ . your spiritual discipline which independently brings together as one. following the Vedic path and aiming at Moksha) ಕತತಲಂ . importuned by you.importuned by you ಅಖಲ ಪುರುಷಾಥಥ . ಶವಃ . ಅಮೀ ಹೃಲೇಲೀಖಾಭಸತಸೃಭರವಸಾನೇೀಷು ಘಟತಾ ಭಜಂತೇೀ ವಣಾಥಸೇತೀ ತವ ಜನನ ನಾಮಾವಯವತಾಮ . Cf SVL.the word Ravi (Sun) standing for the syllable `ha' ಶೀತಕರಣಃ . to descend to the surface of the earth.brings together as one ಸಾತಂತರಂ .caused to descend ಇದಮ . Artha.the word Kshiti (Earth) standing for the syllable `la' ರವಃ .the word Paraa standing for the syllable `sa' ತತ ಅನು ಚ .the word Sitakirana (Moon) standing for the syllable `sa' ಸಮರಃ .all the principal objects of life (Dharma. (Pasupati deceived all the world. with the sixty four spiritual disciplines.ಪುನಃ – but ತಾತ ನಬಥಂಧಾತ .the surface of the earth ಅವಾತೀತರತ .the word Hamsa standing for the syllable `ha' ಅಥಃ .this Pasupati desisted.the word Sakti standing for the syllable `e' ಕಾಮಃ . he caused this.independently ತೇೀ ತಂತರಂ .

Sakra (the words standing for the syllables `ha'.having placed in your mantra ನತೇಯೀ . `ka'. Sitakirana. verse 32 : Siva's consumption of poison or `Sri'. and the time of it's incident the most sacred for worship of Siva).a few ಆದೌ .they worship you ಚಂತಾಮಣ .they become ನಾಮ ಅವಯವತಾಂ . Oh Mother! with the three Hrimkaras joined to the ends of these your syllables.parts of (your) name ತವ ಜನನ . Kama.your Oh Mother! (Sakti) Siva. Hari (the words standing for the syllables `sa'. `la').the wish yeilding gem ಗುಣ ನಬದೂ ಅಕ ವಲಯಾಃ . Cf SVL.the word Lakshmi standing for the syllable `Srim' ತರತಯಂ ಇದಂ .connoiseurs ಭಜಂತ ತಾಾಂ . `la').Oh Eternal one! (Sakti) ನರವಧ .joined at the end ವಣಾಥಃ ತೇೀ . Sakti. ಭಜಂತ ತಾಾಂ ಚಂತಾಮಣ ಗುಣನಬದಾೂಕ ವಲಯಾಃ ಶವಾಗೌಾ ಜುಹಾಂತಃ ಸುರಭಘೃತ ಧಾರಾಹುತ ಶತೇೈಃ .ಮಾರಃ . and following that Paraa. ಸಮರಂ . then Ravi. Kshiti (the words standing for the syllables `ka'. ಸಮರಂ ಯೂೀನಂ ಲಕೇಂ ತರತಯಮದಮಾದೌ ತವ ಮನೇೂೀ ನಥಧಾಯೈಕೇೀ ನತೇಯೀ ನರವಧ ಮಹಾಭೇೂೀಗ ರಸಕಾಃ .endless ಮಹಾಭೇೂೀಗ .the circles of the rosary tied by thread . ೩೩ . `la').the word Yoni standing for the syllable `hrim' ಲಕೇಂ .the word Maara (Cupid) standing for the syllable `ka' ಹರಯಃ . Smara.your syllables ಭಜಂತೇೀ . `ka'. `e'.in the beginning ತವ ಮನೇೂೀಃ ನಧಾಯ .the word Hari standing for the syllable `la' ಅಮೀ – these ಹೃಲೇಲೀಖಾಭಃ ತಸೃಭಃ . `sa'. `ha'. Maara.with the three Hrimkaras ಅವಸಾಣೇೀಷು ಘಟತಾಃ . Hamsa.these three ಏಕೇೀ . `i'.the word Smara (Cupid) standing for the syllable `klim' ಯೂೀನಂ . 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.great sacrifice (food offered to God) ರಸಕಾಃ .

the body ತಾಂ . Kula.stream ಆಹುತ ಶತೇೈಃ .the Accessory . ಅತಃ ಶೇೀಷಃ ಶೇೀಷೀತಯಯಮುಭಯ ಸಾಧಾರಣತಯಾ ಸಥತಃ ಸಂಬಂಧೇೂೀ ವಾಂ ಸಮರಸ ಪರಾನಂದಪರಯೂೀಃ .who are equipoised ಪರಾನಂದ .pouring oblations into the sacrificial fire ಸುರಭ ಘೃತ .Parananda (transcendent bliss or Siva) . verse 33 : The devotee of Siva worships only once).the bosom ತವ ಆತಾಮನಂ . Oh Eternal one !. Nada.ಶವಾಗೌಾ .Oh Bhagavati! (Oh glorious one!) (Sakti) ನವ ಆತಾಮನಂ .this ಉಭಯ ಸಾಧಾರಣತಯಾ .of Sambhu (Siva as Parananda at the time of Creation) ಶಶ ಮಹರ . sun ಯುಗಂ . 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. ಶರೀರಂ ತಾಂ ಶಂಭೇೂೀಃ ಶಶ ಮಹರ ವಕೇೂೀರುಹ ಯುಗಂ ತವಾತಾಮನಂ ಮನೇಯೀ ಭಗವತ ನವಾತಾಮನಮನಘಮ .I consider ಭಗವತ . ೩೪ .moon. (The devotees of Sakti perform endless sacrifice.therefore ಶೇೀಷಃ ಶೇೀಷೀ . Bindu.Principal ಇತ .of the nature of ಸಥತಃ – exists ವಾಂ . with hundreds of oblations of fragrant streams of clarified butter. ಶರೀರಂ .with hundreds of oblations Having placed these three : Smara. Yoni.endowed with ಮನೇಯೀ .being common to both ಸಂಬಂಧಃ .relationship ಸಮರಸ .you (Sakti as Paraa at the time of Creation) ವಕೇೂೀ ರುಹ .Naman. Cf SVL.in the fire of Sivaa (Sakti) ಜುಹಾಂತಃ . `hrim' and `srim') in the beginning of your mantra.in you (two) ಅಯಂ . Lakshmi (standing for the syllables `klim'.fragrant clarified butter ಧಾರಾ .your body ಶಂಭೇೂೀಃ .one having nine parts (Kala. Jnana Citta. Kalaa and Jiva) (Siva) ಅನಘಂ – sinless ಅತಃ .

who are Parananda and Paraa equipoised.when you have trasformed (thus) ನ ಹ ಪರಮ .Paraa (conciousness or Sakti) Oh Bhagavati! you are the body of Sambhu. ತಾಮಾಪಸತಾಂ ಭೂಮಸತಾಯ ಪರಣತಾಯಾಂ ನ ಹ ಪರಮ .you are the water (element in the Manipura cakra) ತಾಂ ಭೂಮಃ .Principal exists being common to both.you are the fire (element in the Svadhishtana cakra) ತಾಂ ಆಪಃ .there is nothing else indeed ತಾಂ ಏವ .own self ವಶಾ ವಪುಷಾ . ೩೫ . ತಾಮೀವ ಸಾಾತಾಮನಂ ಪರಣಮಯತುಂ ವಶಾ ವಪುಷಾ ಚದಾನಂದಾಕಾರಂ ಶವಯುವತ ಭಾವೇೀನ ಬಭೃಷೇೀ .to transform ಸಾ ಆತಾಮನಂ . (Sakti is Accessory to Siva the Principal at the time of dissolution).you are the earth (element in the Muladhara cakra) ತಾಯ ಪರಣಯತಾಂ .you are the air (element in the Anahata cakra) ಮರುತ ಸಾರಥಃ ಅಸ . Note : This is the view of the Purvakaulas : the relative dominance of Sakti.the form of conciousness and bliss (Cit Sakti and Ananda Bhairava or the form of Brahman preceeding creation) ಶವಯುವತ .you bear . (Siva is Accessory to Sakti the Principal at the time of creation).ಪರಯೂೀಃ .the universe ಮನಸತಾಂ ವಯೀಮ ತಾಂ ಮರುದಸ ಮರುತಾುರಥರಸ ಚತ ಆನಂದ ಆಕಾರಂ .by intention ಬಭೃಷೇೀ . Therefore. this relationship of the nature of Accessory . I consider the sinless one with nine parts (Siva) as your body.Oh wife of Siva! (Sakti) ಭಾವೇೀನ .you are the mind (element in the Angya cakra) ವಯೀಮ ತಾಂ .you yourself ಪರಣಮಯತುಂ .you are the space (element in the Vishuddhi cakra) ಮರುತ ಅಸ . Cf SVL.moon for the bosom. ಮನಃ ತಾಂ . endowed with the sun . verse 34 : Sambhu rejoices at the time of dissolution). (At the time of dissolution Siva is the Principal and Sakti is the Accessory and vice versa at creation.

you are space.in the luminous plane (the Sahasrara cakra) I salute the Para Sambhu who is present in your Angya cakra.I salute ಪರಮಲತ ಪಾಶಾಥಂಂಂ .with devotion ರವ ಶಶ ಶುಚೀನಾಂ ಅವಷಯೀ . ಯಮಾರಾಧಯನ ಭಕಾಾ ರವ ಶಶ ಶುಚೀನಾಮವಷಯೀ ನರಾಲೇೂೀಕೇೀ ಲೇೂೀಕೇೀ ನವಸತ ಹ ಭಾಲೇೂೀಕ ಭುವನೇೀ . ಪರಂ ಶಂಭುಂ ವಂದೇೀ ಪರಮಲತ ಪಾಶಾಥಂ ಪರಚತಾ .by Paraa Cit (Supreme conciousness. who bears the lustre of ten million suns and moons. moon and fire ನರಾಲೇೂೀಕೇೀ . bear the form of conciousness . ತವ .Sambhu called Para (Supreme bliss.your ಆಜಾಚಕರಸಥಂ . there is nothing else indeed. He. you are fire.who bears the lustre of ಪರಂ ಶಂಭುಂ . verse 35 : Siva is all pervasive. moon and fire. (Sakti is the micro and macrocosmic universe. you are air.in the invisible ಅಲೇೂೀಕೇೀ .who is present in the Angya cakra (of the devotee or alternatively the four Siva cakras in the internal Sricakra in between the brows) ತಪನ ಶಶ ಕೇೂೀಟ . Siva) ವಂದೇೀ . worshipping whom (Para Sambhu) with devotion. within and without).he indeed lives ಭಾಲೇೂೀಕ ಭುವನೇೀ . Cf SVL.bliss by intention. certainly lives in the luminous plane. (and) who is touched on both sides by Paraa Cit. which is ತವಾಜಾಚಕರಸಥಂ ತಪನ ಶಶ ಕೇೂೀಟ ದುಯತಧರಂ . that is beyond the sun.unlike the (visible) world ನವಸತ ಹ . ೩೬ .ten million suns and moons ದುಯತ ಧರಂ .worshipping whom (Para Sambhu) ಭಕಾಾ . Oh wife of Siva! Note : This is the view of the Uttarakaulas : the absolute dominance of Sakti. You yourself to transform your own self into the universe.You are mind.who is touched on both sides ಪರಚತಾ . Sakti) ಯಂ ಆರಾಧಯನ .that is beyond the sun. you are water (and) you are earth. When you have transformed (thus).

the originator of the space element ಶವಂ ಸೇೀವೇೀ .pure ವಯೀಮ ಜನಕಮ . air. Note : The arrangement of the verses 36 . ವಶುದೌೂ ತೇೀ ಶುದೂಸಫಟಕ ವಶದಂ ವಯೀಮ ಜನಕಮ ಶವಂ ಸೇೀವೇೀ ದೇೀವೀಮಪ ಶವಸಮಾನ ವಯವಸತಾಮ .invisible and unlike the (visible) world.along with Devi (Sakti) ಶವ ಸಮಾನ ವಯವಸತಾಂ . ಯಯೂೀಃ ಕಾಂತಾಯ ಯಾಂತಾಯಃ ಶಶಕರಣ ಸಾರೂಪಯ ಸರಣೇೀಃ ವಧೂತಾಂತಧಾಾಥಂತಾ ವಲಸತ ಚಕೇೂೀರೀವ ಜಗತೀ .whose (Siva and Sakti) lustre ಯಾಂತಾಯಃ . ೩೭ . whose functions are . one from the other : mind.I worship Siva ದೇೀವೀಂ ಅಪ .flawless crystal ವಶದಂ .inner darkness ವಲಸತ . fire. along with Devi.arranged similar to ವಧೂತ .moon beams ಸಾರೂಪಯ ಸರಣೇೀಃ .dispelled ಅಂತಃ ಧಾಾಂತಾ .in your Vishuddhi cakra ಶುದೂ ಸಫಟಕ .shines ಚಕೇೂೀರೀ ಇವ . ವಶುದೌೂ ತೇೀ .whose functions are equal to Siva ಯಯೂೀಃ ಕಾಂತಾಯಃ .emerging ಶಶ ಕರಣ .like the Cakora bird (a mythological bird which subsists on moon beams. as per poetic convention) ಜಗತೀ . Cf SVL. in your Vishuddhi cakra. and hence rejoices. space. earth and the nether worlds) I worship Siva. (The devotee worships Siva and Sakti in the Sricakra within the body. verse 36 :The devotee worships Siva within the body). water and earth and corresponds to the respective cakras mentioned in verses 36 41.the worlds (heaven. who is the originator of the space element.41 is according to the order of origin of the five elements. who is pure as flawless crystal.

rejoices with his ignorance dispelled. which move in the Manasa lake of the hearts of great men.I adore ಹಂಸ ದಾಂದಾಂ . with the inner darkness dispelled. by whose emerging lustre arranged similar to moon beams. the worlds shine like the Cakora bird.all virtue ಅದಭೋಃ ಪಯ ಇವ . from whose conversation the systems of knowledge enumerated as eighteen developed (and) which accept all virtue from sin. verse 37 : The wise devotees of Siva obtain the joy of Siva who is with Uma). (The devotee worshipping Siva and Sakti.from sin ಯತ ಆದತೇತೀ .from whose conversation ಅಷಾಟದಶ ಗುಣತ .enumerated as eighteen (Vedas.which accept ಗುಣಂ ಅಖಲಂ . Cf SVL.which are indescribable ಮಹತಾಂ .equal to Siva.like milk from water (as per poetic convention swans can seperate milk from water) I adore the indescribable pair of swans (Siva and Sakti). .the pair of swans. ೩೮ . ಯದಾಲಾಪಾದಷಾಟಶ ಗುಣತ ವದಾಯ ಪರಣತಃ ಯದಾದತೇತೀ ದೇೂೀಷಾದ ಗುಣಮಖಲಮದಭೋಃ ಪಯ ಇವ .which relish only the honey ಭಜೇೀ . Ham (Siva) and Sa (Sakti) ಕಂ ಅಪ . ಸಮುನೇಲತ ಸಂವತಾಮಲ ಮಕರಂದೇೈಕ ರಸಕಂ ಭಜೇೀ ಹಂಸದಾಂದಾಂ ಕಮಪ ಮಹತಾಂ ಮಾನಸಚರಮ . like (seperating) milk from water.fully bloomed ಸಂವತ ಕಮಲಂ . ಸಮುನೇಲತ . which relish only the honey of the fully bloomed lotus of knowledge.of great men ಮಾನಸ ಚರಂ . Vedangas etc) ವದಾಯಃ .systems of knowledge ಪರಣತಃ – developed ದೇೂೀಷಾತ .which move in the Manasa lake of the heart (swans permanently reside in the Manasa lake as per poetic convention) ಯತ ಆಲಾಪಾತ .lotus of knowledge ಮಕರಂದಃ ಏಕ ರಸಕಂ .

ತವ ಸಾಾಧಷಾಾನೇೀ .fire of dissolution (Siva as Rudra. ಯದಾಲೇೂೀಕೇೀ ಲೇೂೀಕಾನ ದಹತ ಮಹತ ಕೇೂರೀಧ ಕಲತೇೀ ದಯಾದಾರಥ ಯಾ ದೃಷಟಃ ಶಶರಮುಪಚಾರಂ ರಚಯತ . the lord of dissolution or Sakti conceived as the fire of dissolution) ಜನನ . verse 38 : Siva and Sakti are in the lake of the heart).great ಕೇೂರೀಧ ಕಲತೇೀ .(Siva and Sakti are in the Manasa lake of the heart. ತವ ಸಾಾಧಷಾಾನೇೀ ಹುತವಹಮಧಷಾಾಯ ನರತಂ .that look ಶಶರಂ ಉಪಚಾರಂ .the sight of which (the fire) ಲೇೂೀಕಾನ ದಹತ .and that great Samayaa (Sakti) ಯತ ಆಲೇೂೀಕೇೀ .cooling remedy ರಚಯತ .having stationed ನರತಂ .the fire element ಅಧಷಾಾಯ . (Sakti's look effects a cooling remedy.tender with compassion ಯಾ ದೃಷಟಃ .uninterruptedly ತಂ ಈಡೇೀ . (while) that look (of your's). Cf SVL. tender with compassion effects a cooling remedy.in your Svadhishthana cakra ತವಹಂ . (the fire) impelled by the great anger (of Rudra) burns the worlds. The sight of which.burns the worlds ಮಹತ . ತಮೀಡೇೀ ಸಂವತಥಂ ಜನನ ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಮ .I praise ಸಂವತಥಂ . I praise uninterruptedly that fire of dissolution (Siva as Rudra) and that great Samayaa.Oh Mother! (Sakti) ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಂ .effects Oh Mother! having stationed the fire element in your Svadhishthana cakra. ೩೯ .impelled by anger (of Rudra) ದಯಾ ಆದಾರಥ .

Cf SVL.the burnt three worlds (heaven.bliss to fructify). ತಟತಾಂತಂ .your ಶಾಯಮಂ ಮೀಘಂ . . ತಟತಾಂತಂ ಶಕಾಾ ತಮರ ಪರಪಂಥ ಸುಫರಣಯಾ ಸುಫರನಾಾನಾ ರತಾಾಭರಣ ಪರಣದೇೂೀಂದರಧನುಷಮ . (The rain water of Sakti as the cloud cools the burnt worlds.shining ನಾನಾ ರತಾ ಆಭರಣ .formed ಇಂದರ ಧನುಷಂ . verse 39 : Siva causes the sovereign remedy of knowledge . (and) with a rainbow formed by (your) shining variegated gem studded ornaments. verse 40 : The nectarean water of Siva's tale causes the crop of devotion to fructify). ತವ ಶಾಯಮಂ ಮೀಘಂ ಕಮಪ ಮಣಪೂರೇೈಕ ಶರಣಂ ನಷೇೀವೇೀ ವಷಥಂತಂ ಹರಮಹರ ತಪತಂ ತರಭುವನಮ . which has your Manipura cakra as the sole resort.I worship ವಷಥಂತಂ .indescribable ಮಣಪೂರ .Cf SVL.with Sakti ತಮರ ಪರಪಂಥ .foe of darkness ರಣಯಾ .flashing ರನ . ೪೦ . earth and nether worlds) I worship that indescribable dark cloud which showers on the three worlds burnt by the fire of dissolution.sole resort ನಷೇೀವೇೀ .the fire of dissolution ತಪತಂ ತರಭುವನಂ .rainbow ತವ .as lightning ಶಕಾಾ .the Manipura cakra ಏಕ ಶರಣಂ .which showers ಹರ ಮಹರಃ . with Sakti as lightning flashing as the foe of darkness.variegated gem studded ornaments ಪರಣದೂ .dark cloud ಕಂ ಅಪ .

ಉಭಾಭಾಯಮೀತಾಭಾಯಮುದಯ ವಧಮುದೇಶಯ ದಯಯಾ ಸನಾಥಾಭಾಯಂ ಜಜೇೀ ಜನಕ ಜನನೀಮತ ಜಗದದಮ . I worship Samayaa (Sakti) intent on the Lasya dance. (and) who are endowed with compassion. verse 41 : The mind (for internal worship) and the sense and motor organs (for external worship) engage in the worship of Siva).acquired ಜನಕ ಜನನೀಮತ . the name of Siva assigned by the Kaulas who worship externally. ಇತ ಶರೀಸೌಂದಯಥಲಹಯಾಥಂ ಆನಂದಲಹಯಾಥಖಯಃ ಪರಥಮೂೀಭಾಗಃ ಸಮಾಪತಃ Here ends Anandalahari.one having nine parts (Siva) ಮನೇಯೀ .a father and mother ಜಗತ ಇದಮ .who are endowed with compassion ಜಜೇೀ . ೪೧ .dancing ಉಭಾಭಾಯಂ ಏತಾಭಾಯಂ . Cf SVL. This world has acquired a father and mother in these two.having creation as the object ದಯಯಾ ಸನಾಥಾಭಾಯಂ . with Navatman (Siva) dancing the wonderful Tandava dance (with it's) nine sentiments.in these two ಉದಯ ವಧಂ ಉದೇಶಯ . (Worship of Samayaa. ತವ ಆಧಾರೇೀ ಮಲೇೀ .the nine sentiments (of poetics) ಮಹಾ ತಾಂಡವ .this world In your Muladhara cakra.the wonderful Tandava dance (dance of men) ನಟಂ .with Samayaa (Sakti) ಲಾಸಯ ಪರಯಾ . ತವಾಧಾರೇೀ ಮಲೇೀ ಸಹ ಸಮಯಯಾ ಲಾಸಯಪರಯಾ ಸೌಂದಯಯಲಹರ - . the name of Sakti assigned by the Samayacarins who worship mentally and Navatman.I worship ನವ ರಸ .in your Muladhara cakra ಸಹ ಸಮಯಯಾ . the first part of Soundaryalahari.ನವಾತಾಮನಂ ಮನೇಯೀ ನವರಸ ಮಹಾತಾಂಡವ ನಟಂ .intent on the Lasya dance (dance of women) ನವ ಆತಾಮನಂ . having creation as the object.

which have become gems ಗಗನ ಮಣಭಃ .is it? ನ ನಬಧಾಾತ .golden ಹಮ ಗರ ಸುತೇೀ . ೪೨ .lustre of the celestial orbs ಛುರಣ ಶಬಲಂ .bow of Indra (rainbow) ಕಂ ಇತ .with the twelve Adityas (suns) ಸಾಂದರ ಘಟತಂ .ಕರೀಟಂ ತೇೀ ಹೇೈಮಂ ಹಮಗರಸುತೇೀ ಕೀತಥಯತ ಯಃ .Oh daughter of the snowy mountain! (Sakti) ಕೀತಥಯತ ಯಃ .in the hymn 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.he who narrates ನೀಡೇೀಯಚಾಾಯಾ . ಗತೇೈಮಾಥಣಕಯತಾಂ ಗಗನಮಣಭಃ ಸಾಂದರಘಟತಂ ಧುನೇೂೀತು ಧಾಾಂತಂ ನಸುತಲತದಲತೇೀಂದೀವರ ವನಂ ಘನಸಾಗೂ ಶಲಕಂ ಚಕುರ ನಕುರುಂಬಂ ತವ ಶವೇೀ . enveloped as it is by variegated colour from the lustre of the celestial orbs (the suns)? .your crown ಹೇೈಮಂ .will he not compose? ಧಷಣಾಮ . will he not compose in the hymn that the fragment of the moon is the rainbow. ಸ ನೀಡೇೀಯಚಾಾಯಾಚುಾರಣಶಬಲಂ ಚಂದರ ಶಕಲಂ ಧನುಃ ಶೌನಾಸೀರಂ ಕಮತ ನ ನಬಧಾಾತ ಧಷಣಾಮ ಗತೇೈಃ ಮಾಣಕಯತಾಂ .the fragment of the moon (crescent moon) ಧನುಃ ಶೌನಾಸೀರಂ . .densely combined ಕರೀಟಂ ತೇೀ .enveloped by variegated colour ಚಂದರ ಶಕಲಂ .

ಯದೀಯಂ ಸೌರಭಯಂ ಸಹಜಮುಪಲಬುೂಂ ಸುಮನಸೇೂೀ ವಸಂತಯಸಮನ ಮನೇಯೀ ವಲಮಥನ ವಾಟೀ ವಟಪನಾಮ . ೪೩ .
ಧುನೇೂೀತು - let it remove ಧಾಾಂತಂ ನಃ - our darkness (ignorance) ತುಲತ - resembles ದಲತ ಇಂದೀವರ ವನಂ - the full bloomed blue lotus cluster ಘನ ಸಾಗೂ - which is dense, glossy ಶಲಕಂ - soft ಚಕುರ ನಕುರುಂಬಂ - mass of hair ತವ ಶವೇೀ - your Oh Sivaa! (Sakti) ಯತ ಇಯಂ - of which (this hair) ಸೌರಭಯಂ - fragrance ಸಹಜಂ - natural ಉಪಲಬುೂಂ - to obtain ಸುಮನಸಃ - the flowers ವಸಂತ - dwell ಅಸಮನ - in this (it) ಮನೇಯೀ - I think ವಲ ಮಥನ - the enemy of Vala (Indra) ವಾಟೀ ವಟಪನಾಮ - the trees of the garden 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.

ತನೇೂೀತು ಕೇೀಮಂ ನಸತವ ವದನಸೌಂದಯಥ ಲಹರೀ ಪರೀವಾಹಸೇೂರೀತಃ ಸರಣರವ ಸೀಮಂತಸರಣಃ , ವಹಂತೀ ಸಂದೂರಂ ಪರಬಲಕಬರೀ ಭಾರ ತಮರ

ದಾಷಾಂ ಬೃಂದೇೈಬಥಂದೀಕೃತಮವ ನವೀನಾಕಥ ಕರಣಮ . ೪೪ .
ತನೇೂೀತು - let it grant ಕೇೀಮಂ ನಃ - our well being ತವ - your ವದನ ಸೌಂದಯಥ ಲಹರೀ - wave of facial beauty ಪರೀವಾಹ ಸೇೂರೀತಃ - overflowing stream ಸರಣಃ ಇವ - like the path ಸೀಮಂತ ಸರಣಃ - the line of hair parting ವಹಂತೀ - which bears ಸಂದೂರಂ - vermillion powder (worn by married women as an auspicious symbol) ಪರಬಲ - the very great ಕಬರೀ ಭಾರ - mass of hair ತಮರ - darkness ದಾಷಾಂ ಬೃಂದೇೈಃ - multitude of foes ಬಂದೀ ಕೃತಂ ಇವ - as if captured by ನವೀನ - newly (risen) ಅಕಥ ಕರಣಂ - ray of the sun 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.

ಪರೀತಂ ತೇೀ ವಕತಂ ಪರಹಸತ ಪಂಕೇೀರುಹ ರುಚಮ , ದರಸೇೇರೇೀ ಯಸಮನ ದಶನರುಚ ಕಂಜಲಾ ರುಚರೇೀ ಸುಗಂಧೌ ಮಾದಯಂತ ಸಮರ ದಹನ ಚಕುಮಥಧುಲಹಃ . ೪೫ .

ಅರಾಲೇೈಃ ಸಾಭಾವಾಯದಲ ಕಲಭ ಸಶರೀಭರಲಕೇೈಃ

ಅರಾಲೇೈಃ - curly ಸಾಭಾವಾಯತ - naturally ಅಲ ಕಲಭ - young bees ಸಶರೀಭಃ - with the beauty ಅಲಕೇೈಃ - by hair ಪರೀತಂ - surrounded ತೇೀ ವಕತಂ - your face ಪರಹಸತ - ridicules ಪಂಕೇೀರುಹ ರುಚಂ - the beauty of the lotus ದರಸೇೇರೇೀ - slight smile ಯಸಮನ - in which (your face) ದಶನ ರುಚ - the lustrous teeth ಕಂಜಲಾ ರುಚರೇೀ - the beautiful lotus filaments ಗಂಧೌ - which is fragrant ಮಾದಯಂತ - they rejoice ಸಮರ ದಹನ - the scorcher of Cupid (Siva) ಚಕುಃ - the eyes ಮಧುಲಹಃ - the bees 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.

ದಾತೀಯಂ ತನಮನೇಯೀ ಮಕುಟಘಟತಂ ಚಂದರಶಕಲಮ , ವಪಯಾಥಸ ನಾಯಸಾದುಭಯಮಪ ಸಂಭೂಯ ಚ ಮಥಃ ಸುಧಾಲೇೀಪಸೂಯತಃ ಪರಣಮತ ರಾಕಾ ಹಮಕರಃ . ೪೬ .

ಲಲಾಟಂ ಲಾವಣಯ ದುಯತ ವಮಲಮಾಭಾತ ತವ ಯತ

and combined mutually.eyebrows ಭುಗೇಾೀ ಕಂಚತ . ತಾದೀಯೀ ನೇೀತಾರಭಾಯಂ ಮಧುಕರ ರುಚಭಾಯಂ ಧೃತಗುಣಮ .ಲಲಾಟಂ .forehead ಲಾವಣಯ ದುಯತ . ೪೭ .and combined mutually ಸುಧಾ ಲೇೀಪ ಸೂಯತಃ .Oh one devoted to defeating fear of the world! (Sakti) ಭುರವೌ ಭುಗೇಾೀ ಕಂಚದ ಭುವನ ಭಯ ಭಂಗ ವಯಸನನ . ಧನುಮಥನೇಯೀ ಸವೇಯೀತರಕರ ಗೃಹೀತಂ ರತಪತೇೀಃ ಪರಕೇೂೀಷೇಾೀ ಮುಷೌಟ ಚ ಸಥಗಯತ ನಗೂಢಾಂತರಮುಮೀ .transforms ರಾಕಾ ಹಮಕರಃ . I think it to be the second fragment of moon. enjoined to (your) crown.slightly curved ಭುವನ ಭಯ ಭಂಗ ವಯಸನನ .the moon on a full moon night That forehead of yours which shines with pure lustrous beauty.the two ಅಪ .that ದಾತೀಯಂ .and ಸಂಭೂಯ ಚ ಮಥಃ . it ಮಕುಟ ಘಟತಂ .with the seam plastered by nectar ಪರಣಮತ . transforms into the moon on a full moon night.fragment of moon (crescent moon) ವಪಯಾಥಸ ನಾಯಸಾತ .the second ತತ ಮನೇಯೀ .I think.pure ಆಭಾತ .enjoined to the crown ಚಂದರ ಶಕಲಂ . with the seam plastered by nectar.shines ತವ . ಭುರವೌ .of your's ಯತ .lustrous beauty ವಮಲಂ .on placing in reverse ಉಭಯಂ . And the two on placing in reverse.

your right eye ಅಕಾಥತಮಕತಯಾ . ಅಹಃ . beautiful as bees.of the husband of Rati (Cupid) ಪರಕೇೂೀಷೇಾೀ ಮುಷೌಟ ಚ .with (your) eyes ಮಧುಕರ ರುಚಭಾಯಂ . the fixed bow string. Note : For a description of the bow of Cupid.ತಾದೀಯೀ . with (your eyes). see verse 6.the day ಸೂತೇೀ .being of the nature of the sun ತರಯಾಮಂ .beautiful as bees ಧೃತ ಗುಣಂ ಧನುಃ .grasped by the left hand ರತ ಪತೇೀಃ .night .begets ಸವಯ ತವ ನಯನಂ . ೪೮ .your ನೇೀತಾರಭಾಯಂ .conceals ನಗೂಢಾಂತರಂ .Oh Uma! (Sakti) Oh Uma! Oh one devoted to destroying fear of the world ! I think your slightly curved eyebrows are (like) the bow of Cupid.hidden middle ಉಮೀ .I think ಸವೇಯೀತರಕರ ಗೃಹೀತಂ . grasped by the left hand. ತೃತೀಯಾ ತೇೀ ದೃಷಟದಥರದಲತ ಹೇೀಮಾಂಬುಜ ರುಚಃ ಸಮಾಧತೇತೀ ಸಂಧಾಯಂ ದವಸ ನಶಯೂೀರಂತರಚರೀಮ .the elbows and fist ಸಥಗಯತ .the bow with (bow) string fixed ಮನೇಯೀ . ಅಹಃ ಸೂತೇೀ ಸವಯ ತವ ನಯನಮಕಾಥತಮಕತಯಾ ತರಯಾಮಂ ವಾಮಂ ತೇೀ ಸೃಜತ ರಜನೀನಾಯಕತಯಾ . with the middle hidden by the elbow and the fist which conceals (it).

twilight ದವಸ ನಶಯೂೀಃ .creates ರಜನೀ ನಾಯಕತಯಾ . ವಶಾಲಾ ಕಲಾಯಣೀ ಸುಫಟರುಚರಯೂೀಧಾಯ ಕುವಲಯೈಃ ಕೃಪಾಧಾರಾಧಾರಾ ಕಮಪ ಮಧುರಾಭೇೂೀಗವತಕಾ .full bloomed beauty ಅಯೂೀಧಾಯ .indescribably sweet . abiding inbetween the day and night.lustre ಸಮಾಧತೇತೀ .your eye ದರ ದಲತ .by blue water lilies ಕೃಪಾ ಧಾರಾ . begets the day. your left (eye) being of the nature of the moon creates the night.slightly blossomed ಹೇೀಮಾಂಬುಜ .ವಾಮಂ ತೇೀ .auspicious ಸುಫಟ ರುಚಃ . ವಶಾಲಾ . ಅವಂತೀ ದೃಷಟಸೇತೀ ಬಹುನಗರ ವಸಾತರ ವಜಯಾ ಧುರವಂ ತತತನಾಾಮ ವಯವಹರಣ ಯೂೀಗಾಯ ವಜಯತೇೀ .reservoir ಕಂ ಅಪ ಮಧುರಾ .wide ಕಲಾಯಣೀ .golden lotus ರುಚಃ .being of the nature of the moon ತೃತೀಯಾ .day and night ಅಂತರ ಚರೀಮ . ೪೯ . Your third eye with the lustre of a slightly blossomed golden lotus produces well the twilight.stream of compassion ಆಧಾರಾ .unassailable (in beauty) ಕುವಲಯೈಃ .abiding in between Your right eye being of the nature of the sun.third ತೇೀ ದೃಷಟಃ .your left ಸೃಜತ .produces well ಸಂಧಾಯಂ .

certainly ತತ ತತ ನಾಮ . Bhogavati. long. ಕವೀನಾಂ . Dhara. Kalyani etc.many cities ವಸಾತರ ವಜಯಾ . of full bloomed beauty.victorious Wide.honey (of flowers) ಏಕ ರಸಕಂ . unassailable by blue water lilies. ಕಟಾಕ ವಾಯಕೇೀಪ ಭರಮರಕಲಭೌ ಕಣಥಯುಗಲಮ .long ಅವಂತೀ .surpassing the expanse ಧುರವಂ . the reservoir of a stream of compassion. protecting.deserving of usage ವಜಯತೇೀ .your eyes ಬಹು ನಗರ .by their respective names (the cities named Visala. auspicious.pair of ears (listening to the composition) ಅಮುಂಚಂತೌ .protecting ದೃಷಟಃ ತೇೀ .distracted glance ಭರಮರ ಕಲಭೌ .composition ಸತಬಕ .flower cluster ಮಕರಂದ .of poets ಸಂದಭಥಃ .young bees ಕಣಥ ಯುಗಲಂ .ಆಭೇೂೀಗವತಕಾ .not releasing ದೃಷಾಟಾ . Madhura.having seen ಕವೀನಾಂ ಸಂದಭಥ ಸತಬಕ ಮಕರಂದೇೈಕ ರಸಕಂ . indescribably sweet. ೫೦. surpassing the expanse of many cities and deserving of usage by their respective names (Visala. Kalyani. Avanti and Vijaya) ವಯವಹರಣ ಯೂೀಗಾಯ . Ayodhya. your eyes are certainly victorious.). ಅಮುಂಚಂತೌ ದೃಷಾಟಾ ತವ ನವರಸಾಸಾಾದ ತರಲೌ ಅಸೂಯಾ ಸಂಸಗಾಥದಲಕ ನಯನಂ ಕಂಚದರುಣಮ .solely relishing ಕಟಾಕ ವಾಯಕೇೀಪ .

) not releasing (your) pair of ears.upon the serpents of Hara (Siva) ಭೀತಾ .frightened (Bhayanaka) ಶವೇೀ ಶೃಂಗಾರಾದಾರಥ ತದತರಜನೇೀ ಕೃತುಾಪರಾ .is a little red Having seen your distracted glance (resembling) young bees solely relishing the honey of the flower cluster of the composition of poets.nine (poetic) sentiments (Sringara.upon other men ಕೃತುಾಪರಾ .your ನವ ರಸ . Karuna.ತವ . Hasya. wanton in the relish of the nine sentiments (Sringara etc. ಸೌಂದಯಥಲ ಹರ ೫೧ . Bhayanaka. ಹರಾಹಭೇೂಯೀ ಭೀತಾ ಸರಸರುಹ ಸೌಭಾಗಯ ಜನನೀ ಸಖೀಷು ಸೇೇರಾ ತೇೀ ಮಯ ಜನನ ದೃಷಟಃ ಸಕರುಣಾ .the eye on the forehead ಕಂಚತ ಅರುಣಮ .at the story of Girisa (Siva) ವಸಮಯವತೀ . Raudra. Bibhatsa and Santa) ಆಸಾಾದ ತರಲೌ .by contact with ಅಲಕ ನಯನಂ .astonished (Adbhuta) ಹರ ಅಹಭೇೂಯೀ . ೫೧ .upon Ganga ಗರಶ ಚರತೇೀ . ಶವೇೀ .upon Siva ಶೃಂಗಾರ ಆದಾರಥ .melts with love (Sringara) ತತ ಇತರ ಜನೇೀ .೬೦ ಸರೇೂೀಷಾ ಗಂಗಾಯಾಂ ಗರಶಚರತೇೀ ವಸಮಯವತೀ .envy ಸಂಸಗಾಥತ .exceedingly contemptuos (Bibhatsa) ಸರೇೂೀಷಾ .with anger (Raudra) ಗಂಗಾಯಾಂ . the eye on (your) forehead is a little red by contact with envy.wanton in the relish ಅಸೂಯಾ . Adbhuta. Vira.

is astonished at the story of Girisa. (Vira) ಸಖೀಷು .these two eyes ಗೇೂೀತಾರಧರಪತ . is with anger (when looking) upon Ganga. ೫೨ . ಇಮೀ ನೇೀತೇರೀ ಗೇೂೀತಾರಧರಪತ ಕುಲೇೂೀತತಂಸ ಕಲಕೇೀ ತವಾಕಣಾಥಕೃಷಟ ಸಮರಶರ ವಲಾಸಂ ಕಲಯತಃ .producer of beauty (redness).which bear ಪುರಾಂ ಭೇೀತುತಃ .smiling ಮಯ ಜನನ . (it) is the producer of beauty in lotuses.the destroyer of the bodies (physical.lotuses ಸೌಭಾಗಯ ಜನನೀ .the sentiment of quietism ವದಾರವಣ .the lord of the mountains (Himavan) ಕುಲ ಉತತಂಸ ಕಲಕೇೀ . causal and astral).like feathers ಪಕಾಮಣ . ಗತೇೀ .ಸರಸರುಹ .the proximity of the ear ಗರುತ ಇವ . smiling (when) looking upon friends and is with compassion (when looking) upon me.on me Oh Mother! ಸಕರುಣಾ .the mind ಪರಶಮ ರಸ . is frightened (when looking) upon the serpents of Hara.eyelashes ದಧತೀ .which have as the object ಇಮೀ ನೇೀತೇರೀ . (Siva) ಚತತ . ಪುರಾಂ ಭೇೀತುತಶಚತತಪರಶಮ ರಸ ವದಾರವಣ ಫಲೇೀ . is exceedingly contemptuos (while looking) on other men.upon friends ತೇೀ – your ದೃಷಟಃ – eye ಸೇೇರಾ .which have approached ಕಣಥ ಅಭಯಣಥಂ .with compassion (Karuna) Oh Mother! your eye melts with love (looking) upon Siva.the defeat ಫಲೇೀ .Oh bud on the family crest! (Sakti) ಗತೇೀ ಕಣಾಥಭಯಣಥಂ ಗರುತ ಇವ ಪಕಾಮಣ ದಧತೀ .

Oh beloved of Isana (Siva) ಪುನಃ ಸರಷುಟಂ .drawn upto your ear ಸಮರ ಶರ .the property of rajas (red as per poetic convention) ಸತಾಂ . satva and tamas respectively) ಉಪರತಾನ . white and blue) ವಯತಕರತ .three colours (red.with beautifying collyrium ವಭಾತ .your three eyes ಇದಂ . Hari (Vishnu) and Rudra (arising from rajas.seperate ತೇೈವಣಯಥಂ . ೫೩ . ವಭಕತ .in combination ಲೀಲಾಂಜನತಯಾ . ವಭಾತ ತಾನೇಾೀತರ ತರತಯಮದಮೀಶಾನ ದಯತೇೀ . which have approached the proximity of the ear.shines ತಾತ ನೇೀತರ ತರತಯಂ .bearing ವಭಕತ ತೇೈವಣಯಥಂ ವಯತಕರತ ಲೀಲಾಂಜನತಯಾ .they pocess the grace Oh bud on the family crest of Himavan! these eyes of yours.this (these eyes) ಈಶಾನ ದಯತೇೀ . drawn upto the ear.who have ceased to exist (in universal dissolution) ರಜಃ . they pocess the grace of the arrow of Cupid. which bear eyelashes like feathers. which have the defeat of the sentiment of quietism of the mind of Siva as the object.ತವ ಆಕಣಥ ಆಕೃಷಟ . ಪುನಃ ಸರಷುಟಂ ದೇೀವಾನ ದುರಹಣಹರರುದಾರನುಪರತಾನ ರಜಃ ಸತಾಂ ಬಭರತ ತಮ ಇತ ಗುಣಾನಾಂ ತರಯಮವ .the arrow of Cupid ವಲಾಸಂ ಕಲಯತಃ .to recreate ದೇೀವಾನ .Druhina (Brahma).the gods ದುರಹೀಣ ಹರ ರುದಾರನ .the property of satvam (white as per poetic convention) ಬಭರತ .

red ಧವಲ .us ಪಶುಪತ ಪರಾಧೀನ ಹೃದಯೀ .white ಶಾಯಮ ರುಚಭಃ .the river Sona (red in colour) ಗಂಗಾ .in order to purify ನಃ . which are ಧುರವಂ . ಪವತರೀಕತುಥಂ ನಃ ಪಶುಪತ ಪರಾಧೀನ ಹೃದಯೀ ದಯಾ ಮತೇೈನೇೀಥತೇೈರರುಣ ಧವಲ ಶಾಯಮ ರುಚಭಃ . ಪವತರೀ ಕತುಥಂ .the three holy rivers ಉಪನಯಸ .the river Ganga (white in colour) ತಪನ ತನಯಾ ಇತ . ೫೪ .the properties which are ತರಯಂ ಇವ . white and blue) in combination with beautifying collyrium.Oh one with a heart subservient to Pasupati (Siva)! ದಯಾ ಮತೇೈಃ ನೇೀತೇೈಃ . ನದಃ ಶೇೋೀಣೇೂೀ ಗಂಗಾ ತಪನತನಯೀತ ಧುರವಮಮುಮ ತರಯಾಣಾಂ ತೀಥಾಥನಾಮುಪನಯಸ ಸಂಭೇೀದಮನಘಮ .the property of tamas (blue as per poetic convention) ಇತ ಗುಣಾನಾಂ .ತಮ . Hari and Rudra. (and) with red. white and dark blue colours.the three. to recreate the gods Druhina.the river Kalindi or Yamuna (dark in colour). satva and tamas. as if bearing the three properties which are : rajas.(and) dark blue colours ನದಃ ಶೇೋೀಣೇೂೀ .with eyes allied to compassion ಅರುಣ . as if Oh beloved of Isana ! these your three eyes shine with the three seperate colours (red.this ತರಯಾಣಾಂ ತೀಥಾಥನಾಂ .it is certain ಅಮುಂ . who have ceased to exist.pure confluence Oh one with a heart subservient to Pasupati! with eyes allied to compassion. it is certain that you bring near .you bring near ಸಂಭೇೀದಂ ಅನಘಮ .

ನಮೀಷ .(us) this pure confluence of the three holy rivers which are : the river Sona.closing of the eye lids ಉನೇೇಷಾಭಾಯಂ .born of the opening of your eye lids ಜಗತ ಇದಂ . from annihilation.I think ಪರಹೃತ .annihilation (and) creation ಯಾತ ಜಗತೀ . ನಮೀಷೇೂೀನೇೇಷಾಭಾಯಂ ಪರಲಯಮುದಯಂ ಯಾತ ಜಗತೀ ತವೇೀತಾಯಹುಃ ಸಂತೇೂೀ ಧರಣಧರ ರಾಜನಯತನಯೀ .closing the eye lids ತವ ದೃಶಃ .abandoned ನಮೀಷಾಃ .this world ಅಶೇೀಷಂ .the world proceeds to ತವ . the Ganga and the Yamuna in order to purify us. . ತಾದುನೇೇಷಾಜಾೋತಂ ಜಗದದಮಶೇೀಷಂ ಪರಲಯತಃ ಪರತಾರತುಂ ಶಂಕೇೀ ಪರಹೃತ ನಮೀಷಾಸತವ ದೃಶಃ . I suspect that your eye has abandoned closing the eye lids to protect this entire world born of the opening of your eye lids.entire ಪರಲಯತಃ .thus say good men ಧರಣಧರ ರಾಜನಯ ತನಯೀ . ೫೫ .Oh daughter of the royal mountain! (Sakti) ತಾತ ಉನೇೇಷಾತ ಜಾತಂ .your eye Oh daughter of the royal mountain! good men say thus: "the world proceeds to annihilation (and) creation on the closing and opening of your eye lids".your ಇತ ಆಹುಃ ಸಂತಃ .from annihilation ಪರತಾರತುಂ .opening of the eye lids ಪರಲಯಂ ಉದಯಂ .to protect ಶಂಕೇೀ .

in the water ನಯತಂ .and this.your ಅಪಣೇೀಥ .Oh Aparna! (Sakti) ಕಣೇೀಥ . the goddess of beauty ಬದೂ ಛದಃ .closed petal ಪುಟಕವಾಟಂ . ಇಯಂ ಚ ಶರೀಬಥದೂಚಾದ ಪುಟಕವಾಟಂ ಕುವಲಯಂ ಜಹಾತ ಪರತೂಯಷೇೀ ನಶ ಚ ವಘಟಯಯ ಪರವಶತ .abandons ಪರತೂಯಷೇೀ . ತವ . And this. ೫೬ .whispering eyes ಪೇೈಶುನಯ ಚಕತಾಃ -afraid of slander ನಲೀಯಂತೇೀ .glittering female fish ಇಯಂ ಚ ಶರೀಃ .fastened like a door ಕುವಲಯಂ .in the ear ಜಪ ನಯನ . the goddess of beauty abandons the blue water lily with closed ತವಾಪಣೇೀಥ ಕಣೇೀಥ ಜಪನಯನ ಪೇೈಶುನಯ ಚಕತಾ .at dawn ನಶ ಚ .it is certain ಅನಮೀಷಾಃ .having opened ಪರವಶತ .blue water lily ಜಹಾತ .enters Oh Aparna! it is certain that the glittering female fish hide in the water with unblinking (eyes) afraid of slander by your eyes whispering in (your) ear.ನಲೀಯಂತೇೀ ತೇೂೀಯೀ ನಯತಮನಮೀಷಾಃ ಶಫರಕಾಃ .they hide ತೇೂೀಯೀ .with unblinking (eyes) ಶಫರಕಾಃ .and at night ವಘಟಯಯ .

this one (the devotee) ಧನಯಃ ಭವತ . ದೃಶಾ ದಾರಘೀಯಸಾಯ ದರದಲತ ನೀಲೇೂೀತಪಲ ರುಚಾ ದವೀಯಾಂಸಂ ದೀನಂ ಸಾಪಯ ಕೃಪಯಾ ಮಾಮಪ ಶವೇೀ .by this. ಅನೇೀನಾಯಂ ಧನೇೂಯೀ ಭವತ ನ ಚ ತೇೀ ಹಾನರಯತಾ ವನೇೀ ವಾ ಹಮಯೀಥ ವಾ ಸಮಕರ ನಪಾತೇೂೀ ಹಮಕರಃ .becomes blessed ನ ಚ . . ದೃಶಾ .on the forest as well as the palace ಸಮಕರ ನಪಾತಃ .with the beauty of the blue lotus ದವೀಯಾಂಸಂ . The moon falls (shines) equally on the forest as well as the palace.loss by this ವನೇೀ ವಾ ಹಮಯೀಥ ವಾ .which is farsighted ದರ ದಲತ .falls equally ಹಮಕರಃ .and no ತೇೀ . and enters having opened (it) at night (so as to reside in Sakti's eyes during the day and in the lily at night).me also ಶವೇೀ .slightly blossomed ನೀಲೇೂೀತಪಲ ರುಚಾ . and there is no loss by this to you. poor one with compassion by (your) look which is far sighted and is with the beauty of a slightly blossomed blue lotus.the far removed one ದೀನಂ .Oh Sivaa! (Sakti) ಅನೇೀನ ಅಯಂ .you bathe (me) ಕೃಪಯಾ . By this (look).the moon Oh Sivaa! bathe me also the far removed.compassion ಮಾಂ ಅಪ .petal(s) fastened like a door at dawn. this one (the devotee) becomes blessed.to you ಹಾನಃ ಇಯತಾ . ೫೭ .the poor one ಸಾಪಯ .by (your) look ದಾರಘೀಯಸಾಯ .

ನ ಕೇೀಷಾಮಾಧತೇತೀ ಕುಸುಮಶರ ಕೇೂೀದಂಡಕುತುಕಮ .having passed through ವಲಸನ .in whom will it not create ಕುಸುಮ ಶರ .the vehement (belief) ತರಶಚೀನಃ .Oh daughter of the royal mountain ! (Sakti) ನ ಕೇೀಷಾಂ ಆಧತೇತೀ . glittering.oblique ಯತರ .the reach of the ear ಉಲಲಂಘಯ .produces ಶರ ಸಂಧಾನ .wherein ಶರವಣಪಥಂ . produces the understanding of (being) an arrow fixed (to the bow string). in whom will it not create the vehement (belief of being) the bow of Cupid? Wherein the attention of the corner of the eye. ಅರಾಲಂ .glittering ಅಪಾಂಗ .one with the flower arrow (Cupid) ಕೇೂೀದಂಡ .curved ತೇೀ ಪಾಲೀಯುಗಲಂ . ತರಶಚೀನೇೂೀ ಯತರ ಶರವಣಪಥಮುಲಲಂಘಯ ವಲಸನ ಅಪಾಂಗ ವಾಯಸಂಗೇೂೀ ದಶತ ಶರಸಂಧಾನ ಧಷಣಾಮ . ಅರಾಲಂ ತೇೀ ಪಾಲೀಯುಗಲಮಗರಾಜನಯ ತನಯೀ . ೫೮ .the understanding Oh daughter of the royal mountain! the curved margins of your pair of ears.the corner of the eye ವಾಯಸಂಗಃ .the bow ಕುತುಕಂ .the attention ದಶತ . having passed through the reach of the ear.fixed arrow ಧಷಣಾಂ .the margins of your pair of ears ಅಗ ರಾಜನಯ ತನಯೀ .

reflectd ತಾಟಂಕ ಯುಗಲಂ .the earth as a chariot ಅಕಥ ಇಂದು ಚರಣಂ .ಚತುಶಚಕರಂ ಮನೇಯೀ ತವ ಮುಖಮದಂ ಮನಮಥ ರಥಮ .this your face ಮನಮಥ ರಥಂ .the lord of the Pramathas (attendents of Siva).shining ಗಂಡಾಭೇೂೀಗ . seeks to assail Siva armed with the earth as a chariot with the sun and moon for wheels. Having mounted which. ಸುಫರತ .four wheeled ಮನೇಯೀ . ಸಜೋತವತೇೀ .having mounted which ದುರಹಯತ .pair of ear rings ಚತುಶಚಕರಂ .seeks to assail ಅವನ ರಥಂ .the great warrior Mara (Cupid) ಪರಮಥಪತಯೀ . ೫೯ .armed with I think this face of yours with the pair of ear rings reflected on the shining cheeks is the four wheeled chariot of Cupid.cheeks ಪರತಫಲತ . ಯಮಾರೂಹಯ ದುರಹಯತಯವನರಥಮಕೇೀಥಂದು ಚರಣಂ ಮಹಾವೀರೇೂೀ ಮಾರಃ ಪರಮಥಪತಯೀ ಸಜೋತವತೇೀ .I think ತವ ಮುಖಂ ಇದಂ . ಸುಫರದಗಂಡಾಭೇೂೀಗ ಪರತಫಲತ ತಾಟಂಕಯುಗಲಂ ಪಬಂತಾಯಃ ಶವಾಥಣ ಶರವಣ ಚುಲುಕಾಭಾಯಮವರಲಮ .the chariot of Cupid ಯಮ ಆರುಹಯ . ಸರಸಾತಾಯಃ ಸೂಕತರಮೃತಲಹರೀ ಕೌಶಲಹರೀಃ . the great warrior Cupid.with the sun and moon for wheels ಮಹಾವೀರಃ ಮಾರಃ .

ಚಮತಾಾರ ಶಾಲಘಚಲತ ಶರಸಃ ಕುಂಡಲ ಗಣೇೂೀ ಝಣತಾಾರೇೈಸಾತರೇೈಃ ಪರತವಚನಮಾಚಷಟ ಇವ ತೇೀ .in praise ಚಲತ ಶರಸಃ .continuously ಚಮತಾಾರ . ಸೌಂ ದಯಥ ಲಹ ರ ೬೧ .the wave of nectar ಕೌಶಲಹರೀಃ .Oh Sarvani! (Sakti) ಶರವಣ ಚುಲುಕಾಭಾಯಂ .nodding the head ಕುಂಡಲ ಗಣಃ .೭೦ .your Oh Sarvani!.of Saraswati ಸೂಕತಃ .excellent speech ಅಮೃತ ಲಹರೀ .by loud jingling ಪರತವಚನಂ . capable of depriving the felicity of the wave of nectar (and) nodding the head in praise of (it's) poetical charm.while drinking ಶವಾಥಣ . ೬೦ .as if endeavouring ತೇೀ . while continuously drinking by the cups of the ears your excellent speech. ಸರಸಾತಾಯಃ .capable of depriving the felicity ಪಬಂತಾಯಃ .reply ಆಚಷಟ ಇವ .poetical charm ಶಾಲಘ .collection of ear rings ಝಣತಾಾರೇೈಃ ತಾರೇೈಃ .by the cups of the ears ಅವರಲಂ . the collection of ear rings of Saraswati are as if endeavouring to reply by (their) loud jingling.

for us ಉಚತಂ .ತಾದೀಯೂೀ ನೇೀದೀಯಃ ಫಲತು ಫಲಮಸಾಮಕಮುಚತಮ .let the reward fructify ಅಸಾಮಕಂ . ನ ಬಂಬಂ ತದಬಂಬ ಪರತಫಲನ ರಾಗಾದರುಣತಂ ಪರಕೃತಾಯ ರಕಾತಯಾಸತವ ಸುದತ ದಂತಚಾದರುಚೇೀಃ .from the profusion of which .bears the pearl (nose ornament) Oh banner of the race of the snowy mountain! let this bamboo like bridge of your nose. it bears the pearl (nose ornament) on the outside also.this ನಾಸಾವಂಶಃ . It (the nose) bears pearls within.the banner of the race! (Sakti) ತಾದೀಯಃ – your ನೇೀದೀಯಃ .bears ಅಂತಃ ಮುಕಾತಃ .the cool exhalation (out of the left nostril controlled by the ಗಲತಂ – flowing moon. ಪರವಕೇಯೀ ಸಾದೃಶಯಂ ಜನಯತು ಫಲಂ ವದುರಮಲತಾ .the pearls within (Bamboo bears pearls within by poetic convention) ಶಶರಕರ ನಶಾಾಸಃ . ೬೧ .appropriate ವಹತ . and hence cool) ಸಮೃದಾೂೋ ಯತ . ಅಸೌ ನಾಸಾವಂಶಸುತಹನ ಗರ ವಂಶ ಧವಜಪಟ ತಾಸಾಂ ಬಹಃ ಅಪ ಚ . and flowing from the profusion of which. fructify for us the reward which is imminent and appropriate. ವಹತಯಂತಮುಥಕಾತಃ ಶಶರಕರ ನಶಾಾಸ ಗಲತಂ ಸಮೃದಾೂೋ ಯತಾತಸಾಂ ಬಹರಪ ಚ ಮುಕಾತಮಣಧರಃ ಅಸೌ .which is imminent ಫಲತು ಫಲಂ .the bamboo like bridge of the nose ತುಹನ ಗರ . by the cool exhalation (through the nostril).the snowy mountain (Himavan) ವಂಶ ಧವಜ ಪಟ .and on the outside also ಮುಕಾತ ಮಣ ಧರಃ .

which is naturally red. ದಂತ ಛದ ರುಚೇೀಃ .that image (the red lips) ಪರತ ಫಲನ ರಾಗಾತ . ಪರಕೃತಾಯ – naturally ತವ – your ಆರಕಾತಯಾಃ .out of desire to reflect ಅರುಣತಂ . .the Bimba fruit (which is red is commonly used by poets for comparing with a woman's lips) ತತ ಬಂಬ .the coral creeper ನ .the balance ಅಧಾಯರೇೂೀಢುಂ . namely the coral fruit is suggested as a possible standard of comparison. Let the coral creeper bear fruit! The Bimba fruit out of desire to reflect that image (the red lips) is red. ಅತಸೇತೀ ಶೀತಾಂಶೇೋೀರಮೃತ ಲಹರೀಮಾಮಲ ರುಚಯಃ ಪಬಂತ ಸಾಚಾಂದಂ ನಶ ನಶ ಭೃಶಂ ಕಾಂಜಕಧಯಾ . Hence an imaginary fruit.of that which is similar ಜನಯತು ಫಲಂ . ೬೩ .bashful ಕಲಯಾ .not ಬಂಬಂ .let it bear fruit ವದುರಮ ಲತಾ .ತುಲಾಮಧಾಯರೇೂೀಢುಂ ಕಥಮವ ವಲಜೇೋೀತ ಕಲಯಾ .is red ತುಲಾಂ .which is red ಪರವಕೇಯೀ .to ascend ಕಥಂ ಇವ .Oh one with beautiful teeth! (Sakti) ಸಾದೃಶಯಂ .by a little bit Oh one with beautiful teeth! I speak of that which is similar to the beauty of your lips. ೬೨ . (Hence) how will it not be bashful to ascend the balance (for being weighed against the red lips) by even a little bit? Note: The Bimba fruit compared to red lips by poets is inadequate in this case.how will it (not be) ವಲಜೇೋೀತ .to the beauty of the lips ಸಮತಜೇೂಯೀತಾುಾ ಜಾಲಂ ತವ ವದನ ಚಂದರಸಯ ಪಬತಾಂ ಚಕೇೂೀರಾಣಾಮಾಸೀದತ ರಸತಯಾ ಚಂಚು ಜಡಮಾ .I speak ಸುದತ .

therefore they ಶೀತಾಂಶೇೋೀಃ . they drink of their own free will.became ಅತ ರಸತಯಾ .of the moon ಅಮೃತ ಲಹರೀಂ . the wave of nectar of the moon.they drink ಸಾಚಾಂದಂ .unceasingly ಅವಶಾರಂತಂ ಪತುಯಗುಥಣಗಣ ಕಥಾಮರೀಡನಜಪಾ .from excessive (sweet) taste ಚಂಚು ಜಡಮಾ .for the Cakora birds (the Greek partridge by poetic convention feeds on moon beams) ಆಸೀತ .of the moon of your face ಪಬತಾಂ -drinking ಚಕೇೂೀರಾಣಾಂ .excessively ಕಾಂಜಕ ಧಯಾ .dull in the beak ಅತಃ ತೇೀ .thinking it to be sour gruel The Cakora birds drinking the mass of moonlight of (your) smile. Desiring sour taste. ಯದಗಾರಸೀನಾಯಾಃ ಸಫಟಕ ದೃಷದಚಾಚಾವಮಯೀ ಸರಸಾತಾಯ ಮತಥಃ ಪರಣಮತ ಮಾಣಕಯ ವಪುಷಾ .ಸಮತ . ೬೪ . ಜಪಾಪುಷಪಚಾಾಯಾ ತವ ಜನನ ಜಹಾಾ ಜಯತ ಸಾ .every night ಭೃಶಂ .desiring sour taste ಪಬಂತ . ಅವಶಾರಂತಂ .mass of moon light ತವ ವದನ ಚಂದರಸಯ .of their own free will ನಶ ನಶ . thinking it to be sour gruel. from excesive (sweet) taste.the wave of nectar ಆಮಲ ರುಚಯಃ . excessively every night. therefore.smile ಜೇೂಯೀತಾುಾ ಜಾಲಂ . of the moon of your face became dull in the beak.

stories enumerating the virtues ಆಮರೀಡನ ಜಪಾ . by unceasingly repeated prayer of stories enumerating the virtues of (your) husband.of Saraswati ಮತಥಃ .tongue ಜಯತ ಸಾ .the colour of the hibiscus flower (red) ತವ ಜನನ . ವಶಾಖೇೀಂದೇೂರೀಪೇೀಂದೇೈಃ ಶಶವಶದ ಕಪೂಥರಶಕಲಾ ವಲೀಯಂತೇೀ ಮಾತಸತವ ವದನ ತಾಂಬೂಲ ಕಬಲಾಃ .seated on the tip ಸಫಟಕದೃಷದ .is transformed ಮಾಣಕಯ .your Oh Mother! (Sakti) ಜಹಾಾ .of the husband (Siva) ಗುಣ ಗಣ ಕಥಾ .who have removed ದೇೈತಾಯನ .by repeated prayer ಜಪಾ ಪುಷಪ ಛಾಯಾ .clearly brilliant ಸರಸಾತಾಯಃ .appearence Oh Mother! that tongue of your's (which) is the colour of the hibiscus flower.that (tongue) is victorious ಯತ . is victorious.form ಪರಣಮತ .having won ಅಪಹೃತ .ruby ವಪುಷಾ . Seated on the tip of which the crystal stone (like) clearly brilliant form of Saraswati is transformed into a ruby (like) appearence. ನವೃತೇೈಶಚಂಡಾಂಶ ತರಪುರಹರ ನಮಾಥಲಯ ವಮುಖೇೈಃ .of which ಅಗರ ಆಸೀನಾಯಾಃ .in battle ಜತಾಾ .the Daityas (the demons) ರಣೇೀ ಜತಾಾ ದೇೈತಾಯನಪಹೃತ ಶರಸೇತೈಃ ಕವಚಭಃ .crystal stone ಅಚಾ ಛವಮಯೀ . ರಣೇೀ .ಪತುಯಃ . ೬೫ .

varied ಅಪದಾನಂ . ವಪಂಚಾಯ ಗಾಯಂತೀ ವವಧಮಪದಾನಂ ಪಶುಪತೇೀ ಸತಾಯಾರಬೇೂೀ ವಕುತಂ ಚಲತಶರಸಾ ಸಾಧುವಚನೇೀ .ಶರಸೇತೈಃ .the betel leaf and areca nut (chewed after a meal) ಕಬಲಾಃ . ೬೬ .the remnants of offerings to the Destroyer of the three bodies (physical.with helmets ಕವಚಭಃ .white as the moon ಕಪೂಥರ ಶಕಲಾ . who have removed the helmets and armour and who are averse to the remnants of offerings to Siva.mouthfuls Oh Mother! the mouthfuls of betel leaf and areca nut with fragments of camphor white as the moon. ತದೀಯೈಮಾಥಧುಯೈಥರಪಲಪತ ತಂತರೀಕಲರವಾಂ ನಜಾಂ ವೀಣಾಂ ವಾಣೀ ನಚುಲಯತ ಚೇೂೀಲೇೀನ ನಭೃತಮ .noble work .Indra (the lord of the gods) ಉಪೇೀಂದೇೈಃ .fragments of camphor ತವ ವದನ .who are averse to ವಶಾಖ . are dissolved (by chewing) by Visakha. Indra and Upendra. ವಪಂಚಾಯ .your mouth ವಲೀಯಂತೇೀ . having won the Daityas in battle. which is the share of Chanda (alone). causal and astral).they are dissolved (by chewing) ಮಾತಃ .the share of Chanda (a demi god attendent of Siva) ತರಪುರಹರ ನಮಾಥಲಯ .with armours ನವೃತೇೈಃ .singing ವವಧ . who have returned.Oh Mother! (Sakti) ತಾಂಬೂಲ . (Siva) ವಮುಖೇೈಃ . from your mouth.by Vishnu (the elder brother of Indra) ಶಶ ವಶದ .who have returned ಚಂಡಾಂಶ .Kartikeya (son of Siva and Sakti. and the commander of the gods in battle) ಇಂದರ .with the lute ಗಾಯಂತೀ .

she covers (it) out of sight with the wrapper.ಪಶುಪತೇೀಃ . learning.own lute ವಾಣೀ .by Girisa (Siva) ಕರಾಗೇರೀಣ ಸಪೃಷಟಂ ತುಹನಗರಣಾ ವತುಲತಯಾ . ೬೭ .detracted ತಂತರೀ ಕಲ ರವಾಂ .by the snowy mountain (Himavan.of Pasupati (Siva) ತಾಯಾ ಆರಬೇೂೀ . ಕರಾಗೇರೀಣ . ಕರಗಾರಹಯಂ ಶಂಭೇೂೀಮುಥಖಮುಕುರವೃಂತಂ ಗರಸುತೇೀ ಕಥಂಕಾರಂ ಬೂರಮಸತವ ಚುಬುಕಮೌಪಮಯ ರಹತಮ .to speak ಚಲತ ಶರಸಾ .by the wrapper ನಭೃತಮ .the low sweet tones of the strings (of the lute) ನಜಾಂ ವೀಣಾಂ .touched ತುಹನ ಗರಣಾ .by the tips of the hand ಸಪೃಷಟಂ .Saraswati (the goddess of speech. music etc) ನಚುಲಯತ .by their ಮಾಧುಯೈಥಃ . (and) when you began to speak words of approbation with the nodding of (your) head.when you began ವಕುತಂ .sweetness (of the words) ಅಪಲಪತ .words of approbation ತದೀಯೈಃ .with paternal affection ಗರಶೇೀನ . (thinking) the low sweet tones of the strings of her own lute as detracted by their sweetness.out of sight When Saraswati was singing with the lute of the varied noble work(s) of Pasupati. ಗರಶೇೀನೇೂೀದಸತಂ ಮುಹುರಧರಪಾನಾಕುಲತಯಾ .with the nodding of the head (in appreciation) ಸಾಧು ವಚನೇೀ . the father) ವತುಲತಯಾ .covers ಚೇೂೀಲೇೀನ .

always ಪುರದಮಯತುಃ .intent on kissing ಕರ ಗಾರಹಯಂ .of your ಚುಬುಕಂ .in what manner will we speak ತವ .೬೮ .the lotus of the face ಭುಜಾಶೇಲೀಷಾನಾತಯಂ ಪುರದಮಯತುಃ ಕಂಟಕವತೀ .with horripilation ತವ ಗರೀವಾ .beyond compare Oh daughter of the mountain! in what manner will we speak of your chin touched by the tips of the hand by Himavan with paternal affection.Oh daughter of the mountain! (Sakti) ಕಥಂಕಾರಂ ಬೂರಮಃ .your throat ಧತೇತೀ .bears ಮುಖ ಕಮಲ .of Sambhu (Siva) ಮುಖ ಮುಕುರ ವೃಂತಂ .repeatedly ಅಧರ ಪಾನ ಆಕುಲತಯಾ .worthy of being held by the hand ಶಂಭೇೂೀಃ . ಭುಜ ಆಶೇಲೀಷಾತ . ಸಾತಃ ಶೇಾೀತಾ ಕಾಲಾಗರು ಬಹುಲ ಜಂಬಾಲಮಲನಾ ಮೃಣಾಲೀಲಾಲತಯಂ ವಹತ ಯದಧೇೂೀ ಹಾರಲತಕಾ .raised ಮುಹುಃ .from the embrace of the arms ನತಯಂ .chin ಔಪಮಯ ರಹತಮ .ಉದಸತಂ .of the subduer of the (three) bodies (Siva) ಕಂಟಕವತೀ . which is worthy of being held by the hand of Sambhu. which was repeatedly raised by Girisa intent on kissing. which is the handle for the mirror of the face nd which is beyond compare? ತವ ಗರೀವಾ ಧತೇತೀ ಮುಖಕಮಲನಾಲ ಶರಯಮಯಮ .the handle for the mirror of the face ಗರ ಸುತೇೀ .

tied well at the wedding ಪರಗುಣ ಗುಣ ಸಂಖಾಯ .white ಕಾಲ ಅಗರು .loveliness ವಹತ . innately white (and) soiled by the copious mud of the black sandal bears the loveliness of the root of the lotus. ೬೯ .the necklace of pearls This your throat which is with horripilation always from the embrace of the arms of Siva.copious ಜಂಬಾಲ ಮಲನಾ .root of the lotus ಲಾಲತಯಂ .mud soiled ಮೃಣಾಲೀ .in the neck ರೇೀಖಾಃ ತಸರಃ .songs ಏಕ ನಪುಣೇೀ . ವರಾಜಂತೇೀ ನಾನಾವಧ ಮಧುರ ರಾಗಾಕರ ಭುವಾಂ ತರಯಾಣಾಂ ಗಾರಮಾಣಾಂ ಸಥತ ನಯಮ ಸೀಮಾನ ಇವ ತೇೀ . bears the beauty of the stalk of the lotus of the face.below which ಹಾರ ಲತಕಾ .this ಸಾತಃ . ಗಲೇೀ . ವವಾಹ ವಾಯನದೂ ಪರಗುಣಗುಣ ಸಂಖಾಯ ಪರತಭುವಃ .three lines ಗತ .musical modes ಗಮಕ .bears ಯತ ಅಧಃ .innately ಶೇಾೀತಾ .ನಾಲ ಶರಯಮ .the beauty of the stalk ಇಯಂ .musical modulations ಗೀತ .Oh sole expert! ವವಾಹ ವಾಯನದೂ . Below which the necklace of pearls.the number of the many stranded thread ಗಲೇೀ ರೇೀಖಾಸತಸೇೂರೀ ಗತ ಗಮಕ ಗೀತೇೈಕ ನಪುಣೇೀ .black sandal ಬಹುಲ .

musical modulations and songs! The three lines in your neck which are like a reminder of the number of the many stranded thread tied well at the wedding.with the four (mouths) ಸೌಂದಯಥಂ .your creeper like hands ಚತಸೃಣಾಂ .the three ಸೀಮಾನ .soft as ತವ ಭುಜ ಲತಾನಾಂ .many varieties ಮಧುರ ರಾಗ .produced from ನಯಮ – restricting ಆಕಾರ .a reminder ವರಾಜಂತೇೀ . ಮೃಣಾಲೀ . ನಖೇೀಭಯಃ ಸಂತರಸಯನ ಪರಥಮ ಮಥನಾದಂಧಕರಪೀಃ ಚತುಣಾಥಂ ಶೀಷಾಥಣಾಂ ಸಮಮಭಯ ಹಸಾತಪಥಣ ಧಯಾ .your Oh sole expert of musical modes.beauty ಸರಸಜ ಭವಃ .lotus stalk ಮೃದಾೀನಾಂ .praises ವದನೇೈಃ .the forms of ತರಯಾಣಾಂ .ಪರತಭುವಃ . shine.four (hands) ಚತುಭಥಃ . ೭೦ .the lotus born (Brahma) ಸೌತತ . from which the forms of many varieties of sweet musical modes are produced.boundary ಗಾರಮಾಣಾಂ .fixity ಇವ – like ತೇೀ . which are like the boundary restricting the fixity of the three scales of music.with (his) mouths (in the four remaining heads out of the original five) .they shine ನಾನಾ ವಧ . ಮೃಣಾಲೀ ಮೃದಾೀನಾಂ ತವ ಭುಜಲತಾನಾಂ ಚತಸೃಣಾಂ ಚತುಭಥಃ ಸೌಂದಯಥಂ ಸರಸಜಭವಃ ಸೌತತ ವದನೇೈಃ .scales of music ಸಥತ .sweet musical modes ಭುವಾಂ .

(Siva) ಚತುಣಾಥಂ . with the mind to the simultaneous placing of the four (remaining) heads in the hand offering refuge from fear. being afraid of the nails of Siva from the destruction of the first (head.of the nails ಉದೇೂಯೀತೇೈಃ .the redness of the new lotus ವಹಸತಾಂ . by them).how will we speak ನಖಾನಾಮುದೇೂಯೀತೇೈನಥವನಲನ ರಾಗಂ ವಹಸತಾಂ .of the nails ಸಂತರಸಯನ .which shine with ನವ ನಲನ ರಾಗಂ .ನಖೇೀಭಯಃ . ಸೌ ಂದ ಯಥಲ ಹರ ೭೧ . ನಖಾನಾಂ .from the destruction of the first (head) ಅಂಧಕ ರಪೀಃ .of the enemy of (the demon) Andhaka.with the mind to placing Brahma praises the beauty of your four creeper like hands.the hand offering refuge from fear ಅಪಥಣ ಧಯಾ .beauty ಕಥಯ . soft as the lotus stalk with (his) four (remaining) mouths.the four (heads) ಶೀಷಾಥಣಾಂ .೮೦ ಕರಾಣಾಂ ತೇೀ ಕಾಂತಂ ಕಥಯ ಕಥಯಾಮಃ ಕಥಮುಮೀ .which detract ಕರಾಣಾಂ ತೇೀ your hands ಕಾಂತಂ . ಕಯಾಚದಾಾ ಸಾಮಯಂ ಭಜತು ಕಲಯಾ ಹಂತ ಕಮಲಂ ಯದ ಕರೀಡಲಲಕೇ ಚರಣ ತಲಲಾಕಾರಸ ಚಣಮ . ೭೧ .simultaneous ಅಭಯ ಹಸತ .being afraid ಪರಥಮ ಮಥನಾತ .you tell ಕಥಯಾಮಃ ಕಥಂ .(remaining) heads ಸಮಂ .

acquires the (decorative) red dye Oh Uma! you tell (us).Ganesa ಪರಮೃಶತ .quickly ಸಮಂ ದೇೀವ ಸಾಂದ ದಾಪವದನ ಪೀತಂ ಸತನಯುಗಂ .simulataneously ದೇೀವ .by the hand ಝಟತ . which detract (your) nails which shine with the redness of the new lotus? Alas.his own frontal globes (on the forehead of the elephant) ಹೇೀರಂಬಃ . the son of Siva and Sakti) ದಾಪವದನ .let it obtain similarity ಕಲಯಾ .ಉಮೀ .the elephant faced one ( Ganesa who is treated as a son by Siva and Sakti) ಪೀತಂ .Skanda (Kartikeya. ಸಮಂ .the sole of the foot ಲಾಕಾ ರಸ ಚಣಮ .a little ಹಂತ . (This will be possible only) if it acquires the red dye from the sole of the foot of Lakshmi who plays (on it).if ಕಮಲಂ . how will we speak of the beauty of your hands.alas ಯದ . ೭೨ .somehow ಸಾಮಯಂ ಭಜತು .Oh Uma! (Sakti) ಕಯಾಚತ ವಾ . let the lotus some how obtain a little similarity (for becoming an object of comparison).Lakshmi (the godess of wealth who resides in the lotus) who plays ಚರಣ ತಲ .Oh Devi! (Sakti) ಸಾಂದ . ತದೇೀವಂ ನಃ ಖೇೀದಂ ಹರತು ಸತತಂ ಪರಸುಾತಮುಖಮ . ಯದಾಲೇೂೀಕಾಯಶಂಕಾಕುಲತ ಹೃದಯೂೀ ಹಾಸಜನಕಃ ಸಾ ಕುಂಭೌ ಹೇೀರಂಬಃ ಪರಮೃಶತ ಹಸೇತೀನ ಝಟತ .the lotus ಕರೀಡಲಲಕೇ .touches ಹಸೇತೀನ .drink * missing text * ಸಾ ಕುಂಭೌ .

in our minds ಪಬಂತೌ ತೌ .are unknowing ವಧೂ ಸಂಗ ರಸಕೌ . quickly touches by the hand his own frontal globes (on his elephant face) (and) causes laughter (in the divine couple).Oh Devi! let this your pair of breasts.not a quiver of doubt ನಗ ಪತ ಪತಾಕೇೀ .those two who drink ಯಸಾಮತ . Having seen which (the bosom). ೭೩ .one with an elephant face (Ganesa) ಕೌರಂಚ ದಲನೌ .these your ವಕೇೂೀಜೌ .Oh banner of the Lord of mountains (Himavaan)! (Sakti) ಮನಸ ನಃ . ಅಮ ತೇೀ .even today ದಾರದ ವದನ .two ruby containers ನ ಸಂದೇೀಹ ಸಪಂದಃ . ಅಮ ತೇೀ ವಕೇೂೀಜಾವಮೃತರಸ ಮಾಣಕಯ ಕುತುಪೌ ನ ಸಂದೇೀಹಸಪಂದೇೂೀ ನಗಪತ ಪತಾಕೇೀ ಮನಸ . pouring forth from the tip. Heramba with a heart confounded by doubt.breasts ಅಮೃತ ರಸ .the pleasure of union with spouse ಕುಮಾರೌ .young boys ಅದಯ ಅಪ .the essence of ambrosia ಮಾಣಕಯ ಕುತುಪೌ . (milk) drunk simultaneously by Skanda and Ganesa remove our pain always.the breaker of the Krauncha mountain (Kartikeya) .from it ಅವದತ . ಪಬಂತೌ ತೌ ಯಸಾಮದವದತ ವಧೂಸಂಗ ರಸಕೌ ಕುಮಾರಾವದಾಯಪ ದಾರದವದನ ಕೌರಂಚದಲನೌ .

ವಹತ .mingled with ರದಮಯತುಃ .valour (the colour red by poetic convention) ವಾಯಮಶಾರಂ .bears ಅಂಬ .variegated internally ಪರತಾಪ . ವಹತಯಂಬ ಸತಂಬೇೀರಮದನುಜ ಕುಂಭಪರಕೃತಭಃ .sourced from the frontal globes (on the face of Gajasura) ಸಮಾರಬಾೂಂ . Ganesa and Kartikeya are young boys even today.by the colour of the Bimba (a red fruit) like lips ಅಂತಃ ಶಬಲತಾಂ .the expanse of the bossom ಬಂಬ ಅಧರ ರುಚಭಃ .Oh Mother! ಸತಂಬೇೀರಮ ದನುಜ .the elephant demon (Gajasura.the necklace of pearls ಕುಚ ಆಭೇೂೀಗಃ . ಕುಚಾಭೇೂೀಗೇೂೀ ಬಂಬಾಧರರುಚಭರಂತಃ ಶಬಲತಾಂ ಪರತಾಪವಾಯಮಶಾರಂ ಪುರದಮಯತುಃ ಕೀತಥಮವ ತೇೀ . There is not a quiver of doubt in our minds (in this matter).commenced (made) with ಮುಕಾತಮಣಭಃ . (namely).your Oh Mother! the expanse of your bosom bears the spotless necklace of pearls.Oh banner of the lord of mountains! These your breasts are the ruby containers of the essence of ambrosia.of the subduer of the (three) cities (of the demons) or bodies (of man). unknowing of the pleasure of union with the spouse. ಸಮಾರಬಾೂಂ ಮುಕಾತಮಣಭರಮಲಾಂ ಹಾರಲತಕಾಮ .with pearls (from elephants are whitish grey in colour by poetic convention) ಅಮಲಾಂ . (Siva) ಕೀತಥಂ ಇವ . Those two who drink from it. vanquished by Siva) ಕುಂಭ ಪರಕೃತಭಃ .like the fame (the colour white by poetic convention) ತೇೀ .spotless ಹಾರ ಲತಕಾಮ . ೭೪ .

Reputed to be Sri .I think ಧರಣಧರ ಕನೇಯೀ .having tasted ತವ .Oh daughter of the mountain (Himavaan)! (Sakti) ಹೃದಯತಃ .was given ದರವಡ ಶಶು . ೭೫ . ತವ ಸತನಯಂ .flows ಸಾರಸಾತಂ ಇವ .made with the pearls sourced from the frontal globes of Gajasura (and whitish grey in colour).among poets ಪೌರಢಾನಾಂ . the Dravidian child became a charming composer amongst mighty poets.became ಕಮನೀಯಃ – charming ಕವಯತಾ .the ocean of milk ಪರವಹತ .from the heart ಪಯಃ ಪಾರಾವಾರಃ .the Dravidian child ಆಸಾಾದಯ . I think your breast milk is the ocean of milk which flows from the heart as the nature of Saraswati. Variegated internally by the colour of (your) Bimba like (red) lips.your ಯತ . Having tasted your (milk) which was given by (you) possessed of compassion.as the nature of Saraswati (the godess of learning) ದಯಾವತಾಯ .by one pocessed of compassion (for the hungry child) ದತತಂ .your breast milk ಮನೇಯೀ .among mighty ಅಜನ . ದಯಾವತಾಯ ದತತಂ ದರವಡಶಶುರಾಸಾಾದಯ ತವ ಯತ ಕವೀನಾಂ ಪೌರಢಾನಾಮಜನ ಕಮನೀಯಃ ಕವಯತಾ . ತವ ಸತನಯಂ ಮನೇಯೀ ಧರಣಧರಕನೇಯೀ ಹೃದಯತಃ ಪಯಃ ಪಾರಾವಾರಃ ಪರವಹತ ಸಾರಸಾತಮವ . Note : The identity of the Dravidian child is controversial. it is like the fame (white) mingled with the valour (red) of Siva.which ಕವೀನಾಂ .composer Oh daughter of the mountain!.

೭೬ . or a Siddha who had composed the Anandalahari.your Oh Mother! ರೇೂೀಮ ಆವಲಃ ಇತ .think ತವ ಜನನ .Sankara.people ತಾಂ .became immersed ಮನಸಜಃ .by the series of flames ಅವಲೀಢೇೀನ . ಗಭೀರೇೀ ತೇೀ ನಾಭೀಸರಸ ಕೃತಸಂಗೇೂೀ ಮನಸಜಃ .it ಜಾನೀತೇೀ .from it ಅಚಲ ತನಯೀ . or the Saint Tirugnanasambandhar.Cupid ಸಮುತತಸೌಥ .devoured by ವಪುಷಾ . A tendril of smoke arose from it.Oh daughter of the mountain (Himavaan)! (Sakti) ಧೂಮ ಲತಕಾ . Cupid became immersed in the deep pool of your navel.with a body ಗಭೀರೇೀ .as the line of hair (above the navel found in high class women as per poetic convention) Oh daughter of the mountain! with a body devoured by the series of flames of the fury of Hara.your ನಾಭೀ ಸರಸ . Oh Mother! people think of it as your line of ಹರಕೇೂರೀಧ ಜಾಾಲಾವಲಭರವಲೀಢೇೀನ ವಪುಷಾ . ಸಮುತತಸೌಥ ತಸಾಮದಚಲ ತನಯೀ ಧೂಮಲತಕಾ ಜನಸಾತಂ ಜಾನೀತೇೀ ತವ ಜನನ ರೇೂೀಮಾವಲರತ .in the pool of the navel ಕೃತ ಸಂಗಃ .the fury of Hara (Siva) ಜಾಾಲಾವಲಭಃ . ಹರ ಕೇೂರೀಧ .arose ತಸಾಮತ .tendril of smoke ಜನಃ .in the deep ತೇೀ .

with dark blue water as per poetic convention) ತನುತರ ತರಂಗ .from the friction ಅನೇೂಯೀನಯಂ .shaped ಶವೇೀ . ಯತ ಏತತ . in your lean waist. .as if entering ನಾಭಂ .Oh Sivaa! (Sakti) ಕೃಶೇೀ ಮಧೇಯೀ .very small wave ಆಕೃತ .has become slim ವಯೀಮ .to wise men ವಮದಾಥತ .mutual ಕುಚ ಕಲಶಯೂೀಃ . ೭೭ .the cave Oh Sivaa! Oh Mother! this something which is shaped like a very small wave of the river Kalindi. which manifests (itself only) to wise men. (and) has become slim from (their) mutual friction. is like the sky.hair (above the navel).which manifests ಧಯಾಮ .the river Kalindi (Yamuna.the sky (dark blue in colour) ಪರವಶತ ಇವ .the navel ಕುಹರಣೀಮ .in your lean waist ಕಂಚತ . your ಯತ ಭಾತ .the something (the line of hair above the navel) ಜನನ ತವ Oh Mother!. ಯದೇೀತತಾಾಲಂದೀ ತನುತರತರಂಗಾಕೃತ ಶವೇೀ ಕೃಶೇೀ ಮಧೇಯೀ ಕಂಚಜೋನನ ತವ ಯದಾಭತ ಸುಧಯಾಮ .which is inbetween (the line of hair) ತನೂ ಭೂತಂ .this which ಕಾಲಂದೀ . which is in between the pitcher like breasts. (and) which is entering the cave of the navel.of the pitcher like (shapely) breasts ಅಂತರ ಗತಂ . ವಮದಾಥದನೇೂಯೀನಯಂ ಕುಚಕಲಶಯೂೀರಂತರಗತಂ ತನೂ ಭೂತಂ ವಯೀಮ ಪರವಶದವ ನಾಭಂ ಕುಹರಣೀಮ .

be victorious.(one whose arms receive oblations). which is a basin for the part of the creeper like line of hair with the breasts for (flower) buds.the opening of the cave ಸದೇೂೀಃ .pleasure house ಕಂ ಅಪ . which is like the opening of the cave of (sacrificial) fulfilment to the eyes of Girisa. which is the pleasure house of Rati.whirlpool of the river Ganga (Ganges) ಸತನ ಮುಕುಲ .of Girisa (Siva) ನಯನಾನಾಂ .the creeper like line of hair (above the navel) ಕಲಾ ಆವಾಲಂ .your navel ಗರ ಸುತೇೀ . (and) which is indescribable.of Rati ಲೀಲಾಗಾರಂ .let it be victorious Oh daughter of the mountain! let your navel which is a steady whirlpool of the river Ganga. which is the hollow for the (sacrificial) fire of the lustre of Cupid.steady ಗಂಗಾ ಆವತಥಃ . ರತೇೀಲೀಥಲಾಗಾರಂ ಕಮಪ ತವ ನಾಭಗಥರಸುತೇೀ ಬಲದಾಾರಂ ಸದೇೂೀಗಥರಶ ನಯನಾನಾಂ ವಜಯತೇೀ .hollow (for the sacrificial fire) ಕುಸುಮಶರ ತೇೀಜಃ . ಸಥರೇೂೀ ಗಂಗಾವತಥಃ ಸತನ ಮುಕುಲರೇೂೀಮಾವಲಲತಾ ನಸಗಥ ಕೀಣಸಯ ಸತನತಟಭರೇೀಣ ಕಲಮಜುಷೇೂೀ .Oh daughter of the mountain (Himavaan)!. ಸಥರಃ .the breasts for (flower) buds ರೇೂೀಮ ಆವಲ ಲತಾ .to the eyes ವಜಯತೇೀ .the lustre of one with the flower arrow (Cupid) ತ ಭುಜಃ .indescribable ತವ ನಾಭಃ . ೭೮ .basin (for water) for the part (of the creeper) ಕುಂಡಂ .ಕಲಾವಾಲಂ ಕುಂಡಂ ಕುಸುಮಶರತೇೀಜೇೂೀಹುತಭುಜಃ . (Sakti) ಬಲದಾಾರಂ .of (sacrificial) fufilment ಗರಶ . fire ರತೇೀಃ .

with the stability similar to the state of a tree in the breached river bank.let it be happy ಶೇೈಲ ತನಯೀ .by the weight ಕಲಮ ಜುಷಃ .naturally ಕೀಣಸಯ .for a long time ತೇೀ ಮಧಯಸಯ . ಕಷಂತೌ ದೇೂೀಮಥಲೇೀ ಕನಕಕಲಶಾಭೌ ಕಲಯತಾ .Oh daughter of the mountain (Himavaan)! (Sakti) Oh best of women! Oh daughter of the mountain! let your naturally slim waist.the bosom ಭರೇೀಣ . ಚರಂ ತೇೀ ಮಧಯಸಯ ತುರಟತ ತಟನೀ ತೀರ ತರುಣಾ ಸಮಾವಸಾಥ ಸೇಥೀಮೂಾೀ ಭವತು ಕುಶಲಂ ಶೇೈಲತನಯೀ .similar to the state ಸೇಥೀಮಾಃ .slowly ತುರಟಯತ ಇವ .ನಮನೂಮತೇೀಥನಾಥರೀ ತಲಕ ಶನಕೇೈಸುತಟಯತ ಇವ .with the stability ಭವತು ಕುಶಲಂ .Oh best of women!(Sakti) ಶನಕೇೈಃ .your waist ತುರಟತ ತಟನೀ ತೀರ .suffering fatigue ನಮನ ಮತೇೀಥಃ .curved in shape ನಾರೀ ತಲಕ . curved in shape. ನಸಗಥ . ೭೯ . (and) is as if breaking.breached river bank ತರುಣಾ .as if breaking ಚರಂ . ಕುಚೌ ಸದಯಃ ಸಾದಯತತಟಘಟತ ಕೂಪಾಥಸಭದುರೌ . be happy for a long time.with the tree ಸಮ ಅವಸಾಥ . suffering fatigue by the weight of the bosom.slim ಸತನ ತಟ .

from breaking ವಲಗಾಂ .Oh Devi! (Oh effulgent one.which split ಕಷಂತೌ .who made ತವ ತಾರತುಂ . ಕುಚೌ . ಸೌ ಂದ ಯಥಲ ಹರ ೮೧ .was tied ದೇೀವ .which have the lustre ಕಲಯತಾ . which rub at the underarms.the waist ತರಧಾ – thrice ಅಲಂ ಇತ .the bodice ಭದುರೌ .at the under arms ಕನಕ ಕಲಶ .in contact with the sloping sides ಕೂಪಾಥಸ .the three folds of skin in the upper belly ಲವಲೀ ವಲಲಭಃ ಇವ .by Cupid ನದೂಂ .೯೦ ಗುರುತಾಂ ವಸಾತರಂ ಕತಧರಪತಃ ಪಾವಥತ ನಜಾತ ನತಂಬಾದಾಚಾದಯ ತಾಯ ಹರಣರೂಪೇೀಣ ನದಧೇೀ .as if by the lavali (a yellow) creeper (with white flowers) Oh Devi! (Thinking that) it is enough to protect you from breaking (from the burden of your) breasts which on perspiring immediately split the bodice in contact with the sloping sides. (and) which have the lustre of golden pots. (your) waist was tied thrice.it is enough ತನುಭುವಾ . .golden pots ಆಭೌ . ೮೦ .immediately ಸಾದಯತ .to protect you ಭಂಗಾತ .perspiring ತಟ ಘಟತ . Sakti) ತರವಲ .ತವ ತಾರತುಂ ಭಂಗಾದಲಮತ ವಲಗಾಂ ತನುಭುವಾ ತರಧಾ ನದೂಂ ದೇೀವ ತರವಲ ಲವಲೇೂೀವಲಲಭರವ .the breasts ಸದಯಃ .which rub ದೇೂೀಮಥಲೇೀ . as if by the lavali creeper of the three folds of skin in (your) upper belly by Cupid who made it.

in the form of a (wedding) gift ನದಧೇೀ .flanks (of the mountain) ಆಚಾದಯ . ಕರೀಂದರಣಾಂ .therefore your ವಸತೀಣಥಃ .having cut ತಾಯ . ೮೨ .vastness ಕತ ಧರಪತಃ . ಕರೀಂದಾರಣಾಂ ಶುಂಡಾನ ಕನಕಕದಲೀ ಕಾಂಡಪಟಲೀಂ ಉಭಾಭಾಯಮರುಭಾಯಮುಭಯಮಪ ನಜಥತಯ ಭವತ .ಅತಸೇತೀ ವಸತೀಣೇೂೀಥ ಗುರುರಯಮಶೇೀಷಾಂ ವಸುಮತೀಂ ನತಂಬ ಪಾರಗಾಭರಃ ಸಥಗಯತ ಲಘುತಾಂ ನಯತ ಚ .of elephants .from his own ನತಂಬಾತ . ಗುರುತಾಂ .and reduces to lightness Oh Parvati! the lord of the mountains presented to you in the form of a (wedding) gift.the earth ನತಂಬ .the entire ವಸುಮತೀಂ . ೮೧ .the lord of mountains (Himavaan.vast ಗುರುಃ – heavy ಅಯಂ .the hips and loins ಪಾರಗಾಭರಃ .mass behind ಸಥಗಯತ – conceals ಲಘುತಾಂ ನಯತ ಚ . ಸುವೃತಾತಭಾಯಂ ಪತುಯಃ ಪರಣತ ಕಠನಾಭಾಯಂ ಗರಸುತೇೀ ವಧಜೇೀ ಜಾನುಭಾಯಂ ವಬುಧ ಕರಕುಂಭ ದಾಯಮಸ .presented ಅತಃ ತೇೀ . heavy mass of the hips and loins behind conceals the entire earth and reduces (it) to lightness (in comparison). heaviness and vastness having cut (them) from his own flanks.to you ಹರಣ ರೂಪೇೀಣ .heaviness ವಸಾತರಂ . Therefore this your vast.Oh Parvati! (daughter of the mountain) (Sakti) ನಜಾತ .this ಅಶೇೀಷಾಂ . the father of Parvati) ಪಾವಥತ .

(and) both frontal globes on the fore head of the elephant of Indra.Oh knower of Vedic injunction! (Sakti) ಜಾನುಭಾಯಂ . and ನಜಥತಯ .from prostrations to the husband (Siva) ಕಠನಾಭಾಯಂ .having vanquished ಭವತ . ನಷಂಗೌ ಜಂಘೀ ತೇೀ ವಷಮವಶಖೇೂೀ ಬಾಢಮಕೃತ . by both thighs.the elephant of Indra (named Airavata) ಕುಂಭ . by the two knees which are well rounded and hard from prostrations to the husband (Siva). ೮೩ .Oh daughter of the mountain ! (Sakti) ವಧಜೇೀ .the stalk portion ಉಭಾಭಾಯಂ .to defeat ರುದರಂ . ಯದಗೇರೀ ದೃಶಯಂತೇೀ ದಶಶರಫಲಾಃ ಪಾದಯುಗಲೀ ನಖಾಗರಚಾದಾಮನಃ ಸುರಮಕುಟ ಶಾಣೇೈಕ ನಶತಾಃ .ಶುಂಡಾನ .trunks (of elephants) ಕನಕ ಕದಲೀ .Rudra (Siva) ದಾಗುಣ .golden plantain tree ಕಾಂಡ ಪಟಲೀಂ .which are hard ಗರ ಸುತೇೀ .Oh You! (Sakti) ಸುವೃತಾತಭಾಯಂ .both ಊರುಭಾಯಂ .by the two knees ವಬುಧ ಕರ .you exist Oh You! Oh daughter of the mountain! Oh knower of Vedic injunction! you exist having vanquished both : the trunks of elephants and the stalk portion of the golden plantain tree.and both (the elephant trunks and the stalk of the golden plantain which are standards of comparison by poetic convention to a woman's thighs).well rounded ಪತುಯಃ ಪರಣತ . ಪರಾಜೇೀತುಂ .by the thighs ಉಭಯಂ ಅಪ .the frontal globe on the forehead of an elephant ದಾಯಂ – both ಅಸ .double (the usual number of five arrows of Cupid) ಪರಾಜೇೀತುಂ ರುದರಂ ದಾಗುಣಶರಗಭೌಥ ಗರಸುತೇೀ .

the two shanks ತೇೀ .Oh daughter of the mountain! (Sakti) ನಷಂಗೌ . sharpened on the whetstones of the crowns of the celestials (bowing at your feet).of the Vedas (that which was heard by revelation) ಮಧಾಥನಃ .Cupid ಬಾಢಂ ಅಕೃತ . ಶುರತೀನಾಂ ಮಧಾಥನೇೂೀ ದಧತ ತವ ಯೌ ಶೇೀಖರತಯಾ ಮಮಾಪೇಯೀತೌ ಮಾತಃ ಶರಸ ದಯಯಾ ಧೇೀಹ ಚರಣೌ .sharpened Oh daughter of the mountain! to defeat Rudra.in front of which (shanks) ದೃಶಯಂತೇೀ .the head (the Upanishads are the head of the Vedas as they ascertain the true meaning of the Vedas) ದಧತ .the crowns of celestials ಶಾಣೇೈಕ . ೮೪ .in the guise of nail tips ಸುರ ಮಕುಟ . ಯಯೂೀಃ ಪಾದಯಂ ಪಾಥಃ ಪಶುಪತ ಜಟಾಜೂಟ ತಟನೀ ಯಯೂೀಲಾಥಕಾ ಲಕೇರರುಣ ಹರಚೂಡಾಮಣ ರುಚಃ .are borne ತವ ಯೌ .are seen ದಶ ಶರ ಫಲಾಃ .your ವಷಮ ವಶಖಃ .of the pair of feet ನಖ ಅಗರ ಛದಾಮನಃ . In front of which are seen the heads of ten arrows in the guise of nail tips of the pair of feet.the quiver ಜಂಘೀ .arrows within ಗರ ಸುತೇೀ .the heads of ten arrows ಪಾದ ಯುಗಲೀ . ಶುರತೀನಾಂ .whetstone ನಶತಾಃ . Cupid assuredly made your two shanks into a quiver with double (the usual number of) arrows within.ಶರ ಗಭೌಥ .assuredly made ಯತ ಅಗೇರೀ .your (feet) which .

the lustre of the lac (red) dye (used as a cosmetic on the feet) ಅರುಣ . ನಮೂೀ ವಾಕಂ .on the head ಚರಣೌ . ಅಸೂಯತಯತಯಂತಂ ಯದಭಹನನಾಯ ಸಪೃಹಯತೇೀ ಪಶೋನಾಮೀಶಾನಃ ಪರಮದವನಕಂಕೇೀಲತರವೇೀ .the gem on the diadem of Hari (who bows at Devi's feet) ರುಚಃ . (and) the lustre of the lac dye of which.uttering the word ನಮಸ (obeissance) ಬೂರಮಃ . ೮೫ .red ಹರ ಚೂಡಾ ಮಣ .this pair .your ಅಸೇೈ ದಾಂದಾಾಯ .as a diadem ಮಮ ಅಪ . is the red colour of the gem on the diadem of Hari.of which ಲಾಕಾ ಲಕೇಃ . The water used for washing which (the feet) is the Ganga in the mass of the matted hair of Pasupati.the river (Ganga) in the mass of the matted hair ನಮೂೀ ವಾಕಂ ಬೂರಮೂೀ ನಯನರಮಣೀಯಾಯ ಪದಯೂೀಃ ತವಾಸೇೈ ದಾಂದಾಾಯ ಸುಫಟರುಚರಸಾಲಕತಕವತೇೀ .on my too ಏತೌ .ಶೇೀಖರತಯಾ .to the feet ತವ . place (them) with compassion on my head too. ಜಟಾ ಜೂಟ ತಟನೀ .the water used for washing which (the feet) ಪಶುಪತ .Oh Mother! (Sakti) ಶರಸ .Pasupati (Siva who bows at Sakti's feet) ಯಯೂೀಃ .the two feet ದಯಯಾ ಧೇೀಹ .colour Oh Mother! these two feet which are borne by the Upanishads as a diadem.place with compassion ಪಾಥಃ – water ಯಯೂೀಃ ಪಾದಯಂ .to that which is delightful to the eye ಪದಯೂೀಃ .these two ಮಾತಃ .we tell ನಯನ ರಮಣೀಯಾಯ .

the pleasure garden ಕಂಕೇೀಲ ತರವೇೀ .brightly lustrous ರಸಾಲಕತಕವತೇೀ . ಚರಾದಂತಃ ಶಲಯಂ ದಹನಕೃತಮುನೂಮಲತವತಾ ತುಲಾಕೇೂೀಟಕಾಾಣೇೈಃ ಕಲಕಲತಮೀಶಾನರಪುಣಾ .the two lotus feet ತಾಡಯತ ತೇೀ .having falsely (teasingly) comitted ಗೇೂೀತರ ಸಖಲನಂ .to be struck by which ಸಪೃಹಯತೇೀ .after a long time ಮೃಷಾ ಕೃತಾಾ ಗೇೂೀತರಸಖಲನಮಥ ವೇೈಲಕೋ ನಮತಂ .ಸುಫಟ ರುಚ .after ವೇೈಲಕೋ ನಮತಂ . by which (feet) Siva desires to be struck.desires ಪಶೋನಾಂ ಈಶನಃ .envies greatly ಯತ ಅಭಹನನಾಯ .the blunder of calling by a wrong name ಅಥ .bowing in shame (to appease the wife) ಲಲಾಟೇೀ . to that (pair) which is delightful to the eye. ೮೬ . ಲಲಾಟೇೀ ಭತಾಥರಂ ಚರಣಕಮಲೇೀ ತಾಡಯತ ತೇೀ . ಮೃಷಾ ಕೃತಾಾ . which is brightly lustrous (and) which has liquid lac dye.which has liquid lac dye ಅಸೂಯತ ಅತಯಂತಂ .the husband (Siva) ಚರಣ ಕಮಲೇೀ .on the forehead ಭತಾಥರಂ . (and hence) envies greatly the Asoka tree of the pleasure garden.the lord of the souls (Siva) ಪರಮದ ವನ .your (feet) hit ಚರಾತ .the Asoka tree (which by poetic convention flowers if struck by the feet of noble women) We tell the word `obeissance' to this your pair of feet.

by the jingling of the anklet ಕಲಕಲತಂ . bowing in shame after having falsely (teasingly) comitted the blunder of calling (you) by a wrong name. the goddess of wealth) ಶರಯಂ ಅತ ಸೃಜಂತೌ . A sound of joy is made (then) by the jingling of (your) anklet. and who has had the thorn (of hostility) from within plucked out after a long time. ನಶಾಯಾಂ ನದಾರಣಂ ನಶ ಚರಮಭಾಗೇೀ ಚ ವಶದೌ . ೮೭ .snowy mountain ನವಾಸೇೈಕಚತುರೌ .mass of snow ಹಂತವಯಂ . ವರಂ ಲಕೇ ಪಾತರಂ ಶರಯಮತಸೃಜಂತೌ ಸಮಯನಾಂ ಸರೇೂೀಜಂ ತಾತಾಪದೌ ಜನನ ಜಯತಶಚತರಮಹ ಕಮ ಹಮಾನೀ . (by Cupid) Your two lotus feet hit on the forehead of the husband.for the followers of the Samaya school (wherein Siva and Sakti are held to be equal) . by Cupid.was burnt ಉನೂಮಲತವತಾ .which are manifest (open) ನಶ .which wishes to be ಲಕೇ ಪಾತರಂ .as well as in the last part of (the night) (at dawn) ವರಂ .the abode of Lakshmi (to be passively occupied by Lakshmi.which bestows wealth ಸಮಯನಾಂ . who was burnt.which is destroyed ಹಮ ಗರ .ಅಂತಃ ಶಲಯಂ . ಹಮಾನೀ ಹಂತವಯಂ ಹಮಗರ ನವಾಸೇೈಕಚತುರೌ .which are beautiful even when residing ನಶಾಯಾಂ .which sleeps (closed) ವಶದೌ .a sound of joy is made ಈಶಾನ ರಪುಣಾ .by one who has had (the thorn) plucked out ತುಲಾ ಕೇೂೀಟ ಕಾಾಣೇೈಃ .at night ನದಾರಣಂ .at night ಚರಮ ಭಾಗೇೀ ಚ .by the enemy of Isana (Siva).the thorn (of hostility) within ದಹನ ಕೃತಂ .

which is destroyed by a mass of snow.hard ಕಮಠೀ ಕಪಥರ ತುಲಾಂ .to be equal to the tortoise skull (shell) (in accordance to poetic convention) ಕಥಂ ವಾ .How was it possibly ಬಾಹುಭಾಯಂ .Oh Mother! (Sakti) ಜಯತಃ . which sleeps at night (and) which wishes to be the (passive) abode of Lakshmi. triumph over the lotus.at the time of marriage ಪುರ ಭದಾ .by the two arms ಉಪಯಮನ ಕಾಲೇೀ .how was it decided ಸದಭಃ . What is the wonder here? ಪದಂ ತೇೀ ಕೀತೀಥನಾಂ ಪರಪದಮಪದಂ ದೇೀವ ವಪದಾಂ ಕಥಂ ನೀತಂ ಸದಭಃ ಕಠನ ಕಮಠೀ ಕಪಥರ ತುಲಾಂ . ಪದಂ . which are manifest (open) at night as well as in the last part of (the night).by the destroyer of the three cities of the demons or the three . (and) which bestows wealth (on) the followers of the Samaya school.your two feet (which are compared to a lotus in normal poetic convention) ಜನನ .your fame ಪರಪದಂ .the lotus ತಾತ ಪಾದೌ . ಕಥಂ ವಾ ಬಾಹುಭಾಯಮುಪಯಮನಕಾಲೇೀ ಪುರಭದಾ ಯದಾದಾಯ ನಯಸತಂ ದೃಷದ ದಯಮಾನೇೀನ ಮನಸಾ .the abode ತೇೀ ಕೀತೀಥನಾಂ .Oh Devi (effulgent one)! (Sakti) ವಪದಾಂ .what is the wonder here? Oh Mother! your two feet which are beautiful even when residing in the snowy mountain.of calamity ಕಥಂ ನೀತಂ .they triumph (over) ಚತರಂ ಇಹ ಕಮ .by the wise (poets) ಕಠನ . ೮೮ .ಸರೇೂೀಜಂ .forefoot ಅಪದಂ .no resort ದೇೀವ .

ನಖೇೈಃ .which (the celestial trees) give ದರದೇರೀಭಯಃ .as if. (Sakti) ಫಲಾನ .with nails ನಾಕ ಸತೀಣಾಂ . laugh(ing) ತೇೀ ಚಂಡ ಚರಣೌ .your feet Oh Candi! (the fierce one).fruits ಸಾಃ ಸೇಥೀಭಯಃ .to those who live in one's own abode (to the celestials) ಕಸಲಯ .auspicious ನಖೇೈನಾಥಕಸತೀಣಾಂ ಕರಕಮಲ ಸಂಕೇೂೀಚ ಶಶಭಃ .of the trees ದವಾಯನಾಂ .to the poor ಭದಾರಂ .tender shoots ಕರ ಅಗೇರೀಣ . decided by the wise (poets) to be equal to the hard tortoise skull? Having taken which (the forefoot) by the two arms.with the moons (moon like) ತರೂಣಾಂ . how was it possibly placed on the mill stone by Purabhida.the closing of the lotus like hands ಶಶಭಃ .of the celestial maidens ಕರ ಕಮಲ ಸಂಕೇೂೀಚ .bodies of man (Siva) ಯತ ಆದಾಯ . at the time of marriage.having taken which ನಯಸತಂ ದೃಷದ . ಫಲಾನ ಸಾಃಸೇಥೀಭಯಃ ಕಸಲಯಕರಾಗೇರೀಣ ದದತಾಂ ದರದೇರೀಭೇೂಯೀ ಭದಾರಂ ಶರಯಮನಶಮಹಾಾಯ ದದತೌ .the celestial ಹಸತ ಇವ .by the tips of the hands ದದತಾಂ . the abode of fame (and) no resort of calamity. how was your forefoot. ೮೯ .with a loving heart Oh Devi. with (apparently) a loving heart ? ತರೂಣಾಂ ದವಾಯನಾಂ ಹಸತ ಇವ ತೇೀ ಚಂಡ ಚರಣೌ .was placed on the mill stone (a ritual symbolic of being steadfast as a rock) ದಯಮಾನೇೀನ ಮನಸಾ .

this.which (the feet) give instantly Oh Candi! your feet with the moon like nails (which cause) the closing of the lotus like hands of the celestial maidens.riches incessantly ಅಹಾಾಯ ದದತೌ .may it proceed to ಚರಣೇೀ .according to desire ಅಮಂದಂ . ತವಾಸಮನಮಂದಾರ ಸತಬಕಸುಭಗೇೀ ಯಾತು ಚರಣೇೀ ನಮಜೋನಮಜೋೀವಃ ಕರಣಚರಣಃ ಷಟ ಚರಣತಾಮ . ದದಾನೇೀ ದೀನೇೀಭಯಃ ಶರಯಮನಶಮಾಶಾನುಸದೃಶೀಂ ಅಮಂದಂ ಸೌಂದಯಥ ಪರಕರಮಕರಂದಂ ವಕರತ . ೯೦ .the bunch of flowers of the (celestial) coral tree ಸುಭಗೇೀ .into the foot ನಮಜೋನ .wealth ಅನಶಂ .the honey (of flowers) ವಕರತ .plunging ಮತ ಜೀವಃ .the bunch of flowers of beauty ಮಕರಂದಂ .scatters ತವ ಅಸಮನ .great ಸೌಂದಯಥ ಪರಕರ .my life .which give ದೀನೇೀಭಯಃ .incessantly ಆಶಾ ಅನುಸದೃಶೀಂ .auspicious ಯಾತು .to the poor ಶರಯಂ . your ಮಂದಾರ ಸತಬಕ . ದದಾನೇೀ . which instantly give to the poor auspicious riches incessantly are as if laughing at the celestial trees which give fruits (only) to (other) celestials by the tender shoots of the tips of the(ir) hands.ಶರಯಂ ಅನಶಂ .

perhaps ಆರಬುೂಮನಸಃ .play (of mimicking the graceful walk of Sakti) ಭವನ ಕಲಹಂಸಾಃ . auspicious like the bunch of flowers of the coral tree.therefore.the resident swans ನ ಜಹಾತ .the practice ಇವ .the sport ಪರಚಯಂ .they trip ಖೇೀಲಂ .of placement of the steps ಕರೀಡಾ .the state of being a six (five sense organs plus mind) legged one (a bee) May my life with the (five) sense organs (plus the mind) as feet proceed to the state of being a six legged one (a bee).auspicious ಮಣ ಮಂಜೀರ ರಣತ .sense organs as feet ಷಟ ಚರಣತಾಮ . ಅತಸೇತೀಷಾಂ ಶಕಾಂ ಸುಭಗಮಣಮಂಜೀರರಣತ ಚಾಲಾದಾಚಕಾಣಂ ಚರಣಕಮಲಂ ಚಾರುಚರತೇೀ .do not abandon ಅತಃ ತೇೀಷಾಂ . which scatters the honey of the bunch of flowers of great beauty.ಕರಣ ಚರಣಃ .with a mind to commence ಸಖಲಂತಃ ತೇೀ .under the pretext of ಆಚಕಾಣಂ .lotus feet ಪದನಾಯಸ ಕರೀಡಾ ಪರಚಯಮವಾರಬುೂಮನಸಃ .instruction ಸುಭಗ . ಪದ ನಾಯಸ . plunging into this your (lotus) foot.೧೦ ೦ ಸಖಲಂತಸೇತೀ ಖೇೀಲಂ ಭವನಕಲಹಂಸಾ ನ ಜಹತ . for their ಶಕಾಂ . ೯೧ . ಸೌಂ ದಯಥ ಲಹ ರ ೯೧ . which give to the poor wealth according to desire incessantly.teach (how to walk) ಚರಣ ಕಮಲಂ .jingling of the gem (studded) anklet ಛಲಾತ .

ಚಾರು ಚರತೇೀ - Oh one pocessed of a beautiful life! (Sakti) Oh one pocessed of a beautiful life! the resident swans with a mind to commence the practice of the sport of placement of the steps, (though) they trip, do not abandon play. Therefore for their instruction, the auspicious gem (studded) anklet of the lotus feet, under the pretext of jingling, perhaps teach (them).

ಗತಾಸೇತೀ ಮಂಚತಾಂ ದುರಹಣಹರರುದೇರೀಶಾರಭೃತಃ ಶವಃ ಸಾಚಾಚಾಾಯಾ ಘಟತ ಕಪಟ ಪರಚಾದಪಟಃ , ತಾದೀಯಾನಾಂ ಭಾಸಾಂ ಪರತಫಲನರಾಗಾರುಣತಯಾ ಶರೀರೀ ಶೃಂಗಾರೇೂೀ ರಸ ಇವ ದೃಶಾಂ ದೇೂೀಗೂ ಕುತುಕಮ . ೯೨ .
ಗತಾಃ - have become ತೇೀ ಮಂಚತಾಂ -your bed ದುರಹಣ - Druhina (Brahma) ಹರ - Hari (Vishnu) ರುದರ - Rudra ಈಶಾರ - Iswara (Maheswara) ಭೃತಃ - servitors (with authority to create, preserve and destroy) ಶವಃ - Siva (Sadaasiva tattva, the subtlest of the twenty five categories representing Siva and Sakti in the evolved state) ಸಾಚಾಚಾಾಯಾ - white lustre ಘಟತ - made of ಕಪಟ - disguised as ಪರಚಾದ ಪಟಃ - the coverlet ತಾದೀಯಾನಾಂ - of your ಭಾಸಾಂ - of the lustre ಪರತ ಫಲನ ರಾಗ - reflected colour ಅರುಣತಯಾ - by the red ದೃಶಾಂ - for (your) eyes ಶರೀರೀ - embodied ಶೃಂಗಾರಃ ರಸ ಇವ - seems like, the (poetic) sentiment of love ದೇೂೀಗೂ ಕುತುಕಮ - yeilds joy

The servitors, Druhina, Hari, Rudra (and) Iswara have become your bed. Paramasiva, disguised as the coverlet made of (his) white lustre, by the reflected red colour of your lustre, seems like the sentiment of love embodied (and) yeilds joy for your eyes.

ಅರಾಲಾ ಕೇೀಶೇೀಷು ಪರಕೃತ ಸರಲಾ ಮಂದಹಸತೇೀ ಶರೀಷಾಭಾ ಚತೇತೀ ದೃಷದುಪಲಶೇೋೀಭಾ ಕುಚತಟೇೀ , ಭೃಶಂ ತನಾೀ ಮಧೇಯೀ ಪೃಥುರುರಸಜಾರೇೂೀಹವಷಯೀ ಜಗತಾತತುಂ ಶಂಭೇೂೀಜಥಯತ ಕರುಣಾ ಕಾಚದರುಣಾ . ೯೩ .
ಅರಾಲಾ - curliness ಕೇೀಶೇೀಷು - in the hair ಪರಕೃತ - natural ಸರಲಾ - straight forwardness ಮಂದ ಹಸತೇೀ - in the gentle smile ಶರೀಷ ಆಭಾ - (delicate) as the Sirisa (flower) ಚತೇತೀ - in the mind ದೃಷದ ಉಪಲ ಶೇೋೀಭಾ - the lustre of a gem in a (hard) rock ಕುಚ ತಟೇೀ - in the slope of the bosom ಭೃಶಂ - excessive ತನಾೀ ಮಧೇಯೀ - slenderness in the waist ಪೃಥು - wideness ಉರಸಜ ಆರೇೂೀಹ ವಷಯೀ - in the matter of the bosom and hip ಜಗತ ತಾರತುಂ - in order to protect the world ಶಂಭೇೂೀಃ - of Sambhu (Siva) ಜಯತ - excels ಕರೂಣಾ - compassion ಕಾಚತ - indescribable ಅರುಣಾ - (called) Arunaa (the red form of Sakti) The indescribable compassion of Sambhu, (called) Arunaa in order to protect the world, excels as curliness in the hair, natural straight forwardness in the

gentle smile, as the (delicate) Sirisa (flower) in the mind, as the lustre of a gem in a (hard) rock in the slope of the bosom, as excessive slenderness in the waist, (and) as wideness in the matter of the bosom and hip.

ಕಲಂಕಃ ಕಸೂತರೀ ರಜನಕರಬಂಬಂ ಜಲಮಯಂ ಕಲಾಭಃ ಕಪೂಥರೇೈಮಥರಕತಕರಂಡಂ ನಬಡತಮ , ಅತಸತಾದೇೂಭೀಗೇೀನ ಪರತದನಮದಂ ರಕತಕುಹರಂ ವಧಭೂಥಯೂೀ ಭೂಯೂೀ ನಬಡಯತ ನೂನಂ ತವ ಕೃತೇೀ . ೯೪ .
ಕಲಂಕಃ - the stain (on the face of the moon) ಕಸೂತರೀ - is musk (or musk deer shaped stain on the face of the moon) ರಜನಕರ ಬಂಬಂ - the orb of the moon ಜಲಮಯಂ - full of water ಕಲಾಭಃ ಕಪೂಥರೇೈಃ - with bits (ormoon rays) of camphor ಮರಕತ ಕರಂಡಂ - an emerald container ನಬಡತಮ - filled ಅತಃ - therefore ತಾತ ಭೇೂೀಗೇೀನ - by your utilisation ಪರತದನಂ ಇದಂ - every day, this ರಕತ ಕುಹರಂ - the empty hollow (of the container) ವಧಃ - Vidhi (Brahma) ಭೂಯಃ ಭೂಯಃ - again and again ನಬಡಯತ ನೂನಂ - indeed fills ತವ ಕೃತೇೀ - for your sake This orb of the moon is an emerald container full of water, filled with bits of camphor; the stain is musk. The empty hollow (of the container), by (virtue of) your utilisation every day, is indeed filled again and again by Vidhi for your sake.

ಪುರ ಅರಾತೇೀಃ . Therefore. Thus surely.take away ಶತಮಖ ಮುಖಾಃ .your ದಾಾರೇೂೀಪಾಂತಃ .therefore ತಾತ ಚರಣಯೂೀಃ . ೯೫ .in proximity to the door ಸಥತಭಃ .thus surely. these ನೀತಾಃ .you are in the inner apartments (set aside for women) ತತಃ .the celestials (who have not mastered the senses) You are in the inner apartments of Siva.Anima (capacity for atomic reduction) and others (the eight superhuman powers or Siddhis personified as godesses) ಅಮರಾಃ .of your two feet ಸಪಯಾಥ ಮಯಾಥದಾ . the rules of propriety in the worship of your two feet is not not easy for those with fickle senses. ತಥಾ ಹೇಯೀತೇೀ ನೀತಾಃ ಶತಮಖಮುಖಾಃ ಸದೂಮತುಲಾಂ ತವ ದಾಾರೇೂೀಪಾಂತಸಥತಭರಣಮಾದಾಯಭರಮರಾಃ .the rules of propriety in worship ತರಲ ಕರಣಾನಾಂ .ಸಪಯಾಥ ಮಯಾಥದಾ ತರಲಕರಣಾನಾಮಸುಲಭಾ .of Pura arati (the enemy of the cities of demons or the bodies of man) (Siva) ಅಂತಃ ಪುರಂ ಅಸ .not easy ತಥಾ ಹ ಏತೇೀ . these celestials with Satamkha as the chief (forbidded from entering the inner apartments) take away (only) the matchless superhuman powers of Anima and others (Siddhis) stationed in proximity to your door.stationed ಅಣಮಾ ಆದಾಯಭಃ .the matchless superhuman powers ತವ .those with fickle senses ಅಸುಲಭಾ . ಪುರಾರಾತೇೀರಂತಃ ಪುರಮಸ ತತಸತಾಚಚರಣಯೂೀಃ .those with Satamakha (Indra) as the chief ಸದೂಂ ಅತುಲಾಂ .

contact with the bosom ಕುರವಕ ತರೇೂೀಃ ಅಪ .even for the Kuravaka (a species of the Amaranth) tree (which by poetic convention longs for the embrace of noble women prior to flowering) ಅಸುಲಭಃ . who does not become the lord of the goddess of wealth ? Oh Sati! Oh first among chaste women! except Mahadeva.with wealth of some sort (or other) ಮಹಾದೇೀವಂ . . contact with your bosom is not easy even for the (inanimate) Kuravaka tree.who does not become ಪತಃ . the goddess of ಕಲತರಂ ವೇೈಧಾತರಂ ಕತಕತ ಭಜಂತೇೀ ನ ಕವಯಃ .several ಭಜಂತೇೀ ನ .ಶರಯೂೀ ದೇೀವಾಯಃ ಕೇೂೀ ವಾ ನ ಭವತ ಪತಃ ಕೇೈರಪ ಧನೇೈಃ .poets ಶರಯೂೀ ದೇೀವಾಯಃ . ೯೬ .except ತವ ಸತ . ಮಹಾದೇೀವಂ ಹತಾಾ ತವ ಸತ ಸತೀನಾಮಚರಮೀ ಕುಚಾಭಾಯಮಾಸಂಗಃ ಕುರವಕತರೇೂೀರಪಯಸುಲಭಃ learning) ಕತ ಕತ .it is not easy Do not several poets serve the wife of Vidhata ? With wealth of some sort.Mahadeva (Siva) ಹತಾಾ .of the goddess of wealth (Lakshmi) ಕಃ ವಾ ನ ಭವತ . ಕಲತರಂ ವೇೈಧಾತರಂ .do not serve ಕವಯಃ .Oh first among chaste women! (Sakti) ಕುಚಾಭಾಯಂ ಆಸಂಗಃ .the wife of Vidhata (Brahma) (Saraswati.your Oh chaste one! (Sakti) ಸತೀನಾಂ ಅಚರಮೀ .the lord ಕೇೈಃ ಅಪ ಧನೇೈಃ .

the knowers of the Agamas (the sacred scriptures) ಹರೇೀಃ ಪತಾೀಂ . the boundlessly glorious Mahamaya.ಹರೇೀಃ ಪತಾೀಂ ಪದಾಮಂ ಹರಸಹಚರೀಮದರತನಯಾಮ . ೯೭ .you ದುರಧಗಮ .the wife of Hari (Vishnu) ಪದಾಮಂ .the wife of Druhina (Brahma) ಆಗಮ ವದುಃ . the unattainable.Mahamaya tattva (one of the twenty five categories representing Siva and Sakti in the evolved state) ವಶಾಂ ಭರಮಯಸ .you cause the universe to revolve ಪರಬರಹಮ ಮಹಷ .as Padma (one dwelling in the lotus) (Lakshmi) ಹರ ಸಹಚರೀಂ . as Padma the wife of Hari (and) as Adri tanaya.boundlesly glorious one ಮಹಾಮಾಯಾ . ತುರೀಯಾ ಕಾಪ ತಾಂ ದುರಧಗಮನಃಸೀಮಮಹಮಾ ಮಹಾಮಾಯಾ ವಶಾಂ ಭರಮಯಸ ಪರಬರಹಮಮಹಷ . (But) you are the indescribable fourth one. ಗರಾಂ ಆಹುಃ ದೇೀವೀಂ .Oh Queen consort of the Parabrahman (the Supreme) Oh Queen consort of the Parabrahman. (and) you cause the universe to revolve.unattainable (by the senses) ನಃಸೀಮ ಮಹಮಾ . the wife of Druhina.indescribable fourth one ತಾಂ .they call as the goddess of speech (Saraswati) ದುರಹಣ ಗೃಹಣೀಂ . the knowers of the Agamas call (you) as the goddess of speech. the wife of Hara. ಗರಾಮಾಹುದೇೀಥವೀಂ ದುರಹಣಗೃಹಣೀಮಾಗಮವದೇೂೀ .as the daughter of the mountain (Parvati) ತುರೀಯಾ ಕಾ ಅಪ .the wife of Hara (Siva) ಅದರ ತನಯಾಮ .

seeker of knowledge ತವ ಚರಣ . ಸರಸಾತಾಯ ಲಕಾಾ ವಧಹರಸಪತೇೂಾೀ ವಹರತೇೀ . ೯೮ . tell ಕಲತ ಅಲಕತಕ ರಸಂ .I will drink ವದಾಯಥೀಥ . when will it be bestowed? ಕದಾ ಕಾಲೇೀ ಮಾತಃ ಕಥಯ ಕಲತಾಲಕತಕರಸಂ ರತೇೀಃ ಪಾತವರತಯಂ ಶಥಲಯತ ರಮಯೀಣ ವಪುಷಾ .the lotus face of Vani (Saraswati) ತಾಂಬೂಲ ರಸತಾಮ .similar to the (red) betel leaf and areca nut juice (from the mouth of Saraswati which by poetic convention is said to bestow poetic genius on one who tastes it) Oh Mother! tell. at what time will I drink the water bearing the lac dye.naturally ಮಕಾನಾಂ ಅಪ ಚ .your feet ನಣೇೀಥಜನ ಜಲಮ .bearing (mixed with) the (red) lac dye used as a cosmetic on the feet) ಪಬೇೀಯಂ .the cause ಕದಾ ಧತೇತೀ .poetry ಕಾರಣತಯಾ .ಪಬೇೀಯಂ ವದಾಯಥೀಥ ತವ ಚರಣ ನಣೇೀಥಜನಜಲಮ .even of the dumb ಕವತಾ . used for ablution of your feet ? Being the cause of poetry even of the naturally dumb (and hence) similar to the betel and areca nut juice of the lotus face of Vani. ಕದಾ ಕಾಲೇೀ .when will it be bestowed ವಾಣೀ ಮುಖ ಕಮಲ .the water used for ablution ಪರಕೃತಾಯ .at what time ಮಾತಃ ಕಥಯ .Oh Mother! (Sakti). ಪರಕೃತಾಯ ಮಕಾನಾಮಪ ಚ ಕವತಾಕಾರಣತಯಾ ಕದಾ ಧತೇತೀ ವಾಣೀಮುಖಕಮಲತಾಂಬೂಲರಸತಾಮ .

Living eternally and casting off contact with the soul bound by spiritual ignorance and the bond of spiritual ignorance.living eternaly (as a Jivan Mukta.the soul bound by spiritual ignorance ಪಾಶ . ೧೦೦ . he relishes the joy called supreme bliss.the bond of spiritual ignorance ವಯತಕರಃ . ಸುಧಾಸೂತೇೀಶಚಂದೇೂರೀಪಲಜಲಲವೇೈರಘಯಥ ರಚನಾ . ೯೯ .called supreme bliss ರಸಯತ ರಸಂ .the chastity of Rati (wife of Cupid) ಶಥಲಯತ . he lessens the chastity of Rati.he lessens ರಮಯೀಣ ವಪುಷಾ . ಪರದೀಪಜಾಾಲಾಭದಥವಸಕರ ನೀರಾಜನವಧಃ .and Lakshmi ವಧ ಹರ . one liberated while alive) ಕಪತ .rival ವಹರತೇೀ . ಸಾಕೀಯೈರಂಭೇೂೀಭಃ ಸಲಲನಧ ಸೌಹತಯಕರಣಂ ತಾದೀಯಾಭವಾಥಗಭಸತವ ಜನನ ವಾಚಾಂ ಸುತತರಯಮ .relishes the joy ತಾತ ಭಜನವಾನ . ಸರಸಾತಾಯ .he who worships you He who worships you sports with Saraswati and Lakshmi. With a beautiful body.sports ರತೇೀಃ ಪಾತವರತಯಂ .with a beautiful body ಚರಂ ಜೀವನ ಏವ .contact with ಪರ ಆನಂದ ಅಭಖಯಂ .casting off ಪಶು .Vidhi (Brahma) (and) Hari (Vishnu) ಸಪತಾಃ .with Saraswati ಲಕಾಾ .ಚರಂ ಜೀವನೇಾೀವ ಕಪತಪಶುಪಾಶವಯತಕರಃ ಪರಾನಂದಾಭಖಯಂ ರಸಯತ ರಸಂ ತಾದಭಜನವಾನ . (and is a) rival to Vidhi and Hari.

this hymn of praise Oh generator of words. the performance of oblation with drops of water (oozing from) the moon stone.to the ocean ಸೌಹತಯಕರಣಂ . for the moon (and) giving satisfaction to the ocean with his own waters.for the sun ನೀರಾಜನ ವಧಃ .waters ಸಲಲನಧ .words ತವ .Oh generator of words! (Sakti) ಸುತತಃ ಇಯಮ .with drops of water (oozing from the moon stone) ಅಘಯಥ ರಚನಾ .performance of oblation ಸಾಕೀಯೈಃ .your ಜನನ ವಾಚಾಂ .moon stone ಜಲಲವೇೈಃ .for the moon ಚಂದೇೂರೀಪಲ .ಪರದೀಪ ಜಾಾಲಾಭಃ . this your hymn of praise.giving satisfaction ತಾದೀಯಾಭಃ .by your own ವಾಗಭಃ . by your own words (is like) the performance of the oblation of lights with the flame of the lamp for the sun.with the flame of a lamp ದವಸಕರ .the performance of the oblation of lights ಸುಧಾಸೂತೇೀಃ . ಇತ ಶರೀಶಂಕರಾಚಾಯಥ ವರಚತಾ ಸೌಂದಯಥಲಹರೀ ಸಮಾಪತಮ .with his own ಅಂಭೇೂೀಭಃ .

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