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ಶರೀ ಗುರು ಪಾದುಕಾ ವಂದನಮ ಐಂಕಾರ ಹರೀಂಕಾರ ರಹಸಯಯುಕತ
ಶರೀಂಕಾರ ಗೂಢಾಥಥ ಮಹಾವಭೂತಾಯ , ಓಂಕಾರ ಮಮಥ ಪರತಪಾದನೀಭಾಯಂ ನಮೂೀ ನಮಃ ಶರೀ ಗುರು ಪಾದುಕಾಭಾಯಮ .
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Printed By Vinayaka V
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
ನಮಗಾಾನಾಂ ದಂಷಾಾ ಮುರರಪು ವರಾಹಸಯ ಭವತ . ೩ .
ಅವದಾಯನಾಂ - for the spiritually ignorant ಅಂತ: ತಮರ - inner darkness ಮಹರ ದಾೀಪ ನಗರ - the island city of the sun (a division of the terrestrial world from where the sun is said to rise) ಜಡಾನಾಂ - for the dull witted ಚೇೈತನಯ - pure intelligence ಸತಬಕ ಮಕರಂದ - honey of the (Kalpaka flower) cluster (of the wish yeilding Kalpaka tree) ಸುರತಝರೀ - flowing stream ದರದಾರಣಾಂ - for the impoverished ಚಂತಾಮಣ ಗುಣನಕಾ - necklace of the Cintamani (the wish yeilding gem) ಜನಮ ಜಲಧೌ - in the ocean of births ನಮಗಾಾನಾಂ - those immersed ದಂಷಾಾಃ - the tusks ಮುರ ರಪು - the enemy of (the demon) Mura ವರಾಹಸಯ - of the boar (an incarnation of Vishnu) ಭವತ - it (the dust in your lotus feet) For the inner darkness of the spiritually ignorant, it (the dust in your lotus feet) is the island city of the sun. For the dull witted it is the flowing stream of honey of the (Kalpaka flower) cluster of pure intelligence. For the impoverished it is the necklace of the Cintamani. For those immersed in the ocean of births, it is the tusks of the boar (Vishnu), the enemy of Mura. (Sakti is ಚೇೈತನಯಂ. Cf SVL Verse 3 : Siva is the resort of ಚತ)
ತಾಮೀಕಾ ನೇೈವಾಸ ಪರಕಟತ ವರಾಭೀತಯಭನಯಾ , ಭಯಾತ ತಾರತುಂ ದಾತುಂ ಫಲಮಪ ಚ ವಾಂಛಾಸಮಧಕಂ ಶರಣೇಯೀ ಲೇೂೀಕಾನಾಂ ತವ ಹ ಚರಣಾವೇೀವ ನಪುಣೌ . ೪ .
ತಾದನಯಃ ಪಾಣಭಾಯಮಭಯವರದೇೂೀ ದೇೈವತಗಣಃ
ತಾತ ಅನಯಃ - other than you ಪಾಣಭಾಯಂ - by the hands (by empty gesture) ಅಭಯ ವರದಃ - bestowers of protection from fear and boon ದೇೈವತ ಗಣಃ - the assemblage of gods ತಾಂ ಏಕಾ - you alone ನ ಏವ ಅಸ - you do not thus ಪರಕಟತ - display ವರ ಅಭೀತ - bestowing of boon and protection from fear ಅಭನಯಾ - by gesture ಭಯಾತ ತಾರತುಂ - protecting from fear ದಾತುಂ ಫಲಂ ಅಪ ಚ - and giving reward ವಾಂಛಾ ಸಮಧಕಂ - in excess of that desired ಶರಣೇಯೀ ಲೇೂೀಕಾನಾಂ - Oh refuge of the worlds! (Sakti) ತವ - your ಹ - indeed ಚರಣೌ ಏವ - even feet ನಪುಣೌ - are expert Other than you, the assemblage of gods are the bestowers of protection from fear and boon by the hands (by empty gesture). You alone do not thus display bestowing of boon and protection from fear by gesture. Oh refuge of the worlds! indeed even your feet are expert in protecting from fear and giving reward in excess of that desired. (Assemblage of gods make empty promises. Cf SVL Verse 4 : Assemblage of gods bestow trivial boons).
ಪುರಾ ನಾರೀ ಭೂತಾಾ ಪುರರಪುಮಪ ಕೇೂೀಭಮನಯತ , ಸಮರೇೂೀ ಪ ತಾಾಂ ನತಾಾ ರತ ನಯನ ಲೇೀಹೇಯೀನ ವಪುಷಾ ಮುನೀನಾಮಪಯಂತಃ ಪರಭವತ ಹ ಮೂೀಹಾಯ ಮಹತಾಮ .೫ .
ಹರಃ - Hari (Vishnu)
ಹರಸಾತಾಮಾರಾಧಯ ಪರಣತ ಜನ ಸೌಭಾಗಯ ಜನನೀಮ
ತಾಾಂ ಆರಾಧಯ - having worshipped you ಪರಣತ ಜನ - people who bow (to you) ಸೌಭಾಗಯ ಜನನೀಂ - the creator of auspiciousness ಪುರಾ - formerly ನಾರೀ ಭೂತಾಾ - having become a woman (ಸಾರೂಪಯಂ or assimilation with Sakti, one of the four states of Mukti or Liberation) ಪುರ ರಪುಂ ಅಪ - even Puraripu (the enemy of the three cities of the demons or the three bodies of man), (Siva) ಕೇೂೀಭಂ ಅನಯತ - led to agitation ಸಮರಃ ಅಪ - Smara (Cupid) too ತಾಾಂ ನತಾಾ - having bowed to you ರತ ನಯನ - the eyes of Rati ಲೇೀಹೇಯೀನ ವಪುಷಾ - with a body like a lambative ಮುನೀನಾಂ ಅಪ - even sages ಅಂತಃ - within ಮಹತಾಂ - of great ಪರಭವತ ಹ - capable indeed ಮೂೀಹಾಯ - (of generating) delusion
Hari having worshipped you, the creator of auspiciousness to people who bow to you, having become a woman formerly, led even Puraripu to agitation. Having bowed to you, Smara too with a body which is (like) a lambative to the eyes of Rati, is indeed capable (of generating) delusion within great sages. (Celestials sought the grace of Sakti Cf SVL Verse 5 : Devotee seeks the grace of Siva)
ವಸಂತಃ ಸಾಮಂತೇೂೀ ಮಲಯಮರದಾಯೂೀಧನ ರಥಃ , ತಥಾಪೇಯೀಕಃ ಸವಥಂ ಹಮಗರಸುತೇೀ ಕಾಮಪಕೃಪಾಂ ಅಪಾಂಗಾತೇತೀ ಲಬಾೂಾ ಜಗದದಮನಂಗೇೂೀ ವಜಯತೇೀ . ೬ .
ಧನುಃ ಪೌಷಪಂ - the bow is flowery ಮೌವೀಥ ಮಧುಕರಮಯೀ - the bow string is made of bees ಪಂಚ ವಶಖಾಃ - the five (flowers) are the arrows
ಧನುಃ ಪೌಷಪಂ ಮೌವೀಥ ಮಧುಕರಮಯೀ ಪಂಚ ವಶಖಾಃ
ವಸಂತಃ - Vasanta (Spring personified) ಸಾಮಂತಃ - neighbouring king (the traditional ally of Cupid) ಮಲಯ ಮರುತ - breeze from the Malaya mountain (laden with the fragrance of sandal wood found there, by poetic convention) ಆಯೂೀಧನ ರಥಃ - the war chariot ತಥಾ ಅಪ ಏಕಃ - even thus and alone ಸವಥಂ - all ಹಮ ಗರ ಸುತೇೀ - Oh daughter of the snowy mountain ( Himalayas personified as Himavaan,)! (Sakti) ಕಾಂ ಅಪ ಕೃಪಾಂ - some sort (inexpresseble) of compassion ಅಪಾಂಗಾತ ತೇೀ - from the corner of your eye ಲಬಾೂಾ - having obtained ಜಗತ ಇದಂ - this world ಅನಂಗಃ - Ananga (the bodiless one), (Cupid) ವಜಯತೇೀ - triumphs The bow is flowery. The bow string is made of bees. The five (flowers) are the arrows. Vasanta is the neighbouring king (ally). The breeze from the Malaya mountain is the war chariot. Even thus and (all) alone, Oh daughter of the snowy mountain! having obtained some sort compassion from the corner of your eye, Ananga triumphs over all this world. (The eyes of Sakti bestows triumph to Cupid. Cf SVL Verse 5 : The feet of Siva bestows bliss to the devotee)
ಕಾಣತಾಾಂಚೀ ದಾಮಾ ಕರಕಲಭ ಕುಂಭಸತನ ನತಾ ಪರಕೀಣಾ ಮಧೇಯೀ ಪರಣತ ಶರಚಚಂದರ ವದನಾ , ಧನುಬಾಥಣಾನ ಪಾಶಂ ಸೃಣಮಪ ದಧನಾ ಕರತಲೇೈಃ ಪುರಸಾತದಾಸಾತಂ ನಃ ಪುರಮಥತುರಾಹೇೂೀ ಪುರುಷಕಾ . ೭ .
ಕಾಣತ ಕಾಂಚೀ ದಾಮಾ - one who has a tinkling fillet girdle ಕರ ಕಲಭ - young elephant ಕುಂಭ ಸತನ ನತಾ - one curved by a bosom like the frontal globes of a young elephant
ಪರಕೀಣಾ ಮಧೇಯೀ - one who is lean in the waist ಪರಣತ - fully developed ಶರಚಚಂದರ ವದನಾ - one with a face like the autumnal moon ಧನುಃ ಬಾಣಾನ - bow, arrows ಪಾಶಂ ಸೃಣಂ ಅಪ - noose and goad ದಧಾನಾ ಕರ ತಲೇೈಃ - one who bears in the palm of her hands ಪುರಸಾತತ - in front ಆಸಾತಂ - let her dwell ನಃ - of us ಪುರಂ ಮಥತುಃ - of the destroyer of the three cities of the demons or the three bodies of man,� (Siva) ಆಹೇೂೀ ಪುರುಷಕಾ - "I" conciousness Let her dwell in front of us, who has a tinkling fillet girdle, who is curved by a bosom like the frontal globes of a young elephant, who is lean in the waist, who has a face like the fully developed autumnal moon, who bears in the palm of her hands bow, arrows, noose and goad, and who is the ``I" conciousness of Siva.p; (Worshipping the body of Sakti. Cf SVL Verse 7 : Worshipping Siva by one's body).
ಸುಧಾ ಸಂಧೇೂೀಮಥಧೇಯೀ ಸುರವಟಪ ವಾಟೀ ಪರವೃತೇೀ ಮಣದಾೀಪೇೀ ನೀಪೀಪವನವತೀ ಚಂತಾಮಣಗೃಹೇೀ , ಶವಾಕಾರೇೀ ಮಂಚೇೀ ಪರಮಶವ ಪಯಥಂಕ ನಲಯಾಂ ಭಜಂತ ತಾಾಂ ಧನಾಯಃ ಕತಚನ ಚದಾನಂದಲಹರೀಮ . ೮ .
ಸುಧಾ - nectar ಸಂಧೇೂೀಃ ಮಧೇಯೀ - in the midst of the ocean ಸುರ ವಟಪ ವಾಟೀ - park of divine trees ಪರವೃತೇೀ - surrounded by ಮಣ ದಾೀಪೇೀ - in a gem like island ನೀಪ ಉಪವನವತೀ - pocessed of a garden of Kadamba trees
ಚಂತಾಮಣ ಗೃಹೇೀ - in a house made of the Cintamani (wish yeilding gem) ಶವಾ ಆಕಾರೇೀ - shaped like Sivaa (the Sakti triangle of the Sricakra) ಮಂಚೇೀ - in the bed stead ಪರಮ ಶವ - Parama Siva (the supremely auspicious one) ಪಯಥಂಕ ನಲಯಾಂ - dwelling in the couch ಭಜಂತ ತಾಾಂ - worship you ಧನಾಯಃ ಕತಚನ - a few blessed ones ಚತ ಆನಂದ ಲಹರೀಮ - the wave of intellect - bliss A few blessed ones worship you, the wave of intellect - bliss, dwelling in the couch of Parama Siva (himself), in a bed stead shaped like the Sakti triangle, in a house made of the Cintamani, pocessed of a garden of Kadamba trees, surrounded by a park of divine trees, in the midst of the ocean of nectar. (The blessed ones worship Sakti. Cf SVL Verse 8 : The ignorant do not worship Siva).
ಮಹೀಂ ಮಲಾಧಾರೇೀ ಕಮಪ ಮಣಪೂರೇೀ ಹುತವಹಂ ಸಥತಂ ಸಾಾಧಷಾಾನೇೀ ಹೃದಮರುತಮಾಕಾಶಮುಪರ , ಮನೇೂೀ ಪ ಭೂರಮಧೇಯೀ ಸಕಲಮಪ ಭತಾಾ ಕುಲಪಥಂ ಸಹಸಾರರೇೀ ಪದೇೇ ಸಹ ರಹಸ ಪತಾಯ ವಹರಸೇೀ . ೯ .
ಮಹೀಂ ಮಲಾಧಾರೇೀ - the earth element in the Muladhara, (the 4 petalled lotus yogic cakra, or the level of conciousness corresponding to Bhuloka) ಕಮಪ ಮಣಪೂರೇೀ - and the water element in the Manipura, (the 10 petalled lotus yogic cakra or the level of conciousness corresponding to Suvarloka). ಹುತವಹಂ - the fire element ಸಥತಂ ಸಾಾಧಷಾಾನೇೀ - present in the Svadhishthana, (the 9 petalled lotus yogic cakra or the level of conciousness corresponding to Bhuvarloka). ಹೃದ ಮರುತ - the air element in the heart, (the 12 petalled lotus yogic Anahata cakra or the level of conciousness corresponding to Maharloka). ಆಕಾಶಂ ಉಪರ - above the space element (the 16 petalled lotus yogic Vishuddhi cakra or the level of conciousness corresponding to Taparloka).
ಮನಃ ಅಪ - and the mind element, (the 2 petalled lotus yogic Aagnya cakra or the level of conciousness corresponding to Janarloka) ಭೂರ ಮಧೇಯೀ - between the brows ಸಕಲಂ ಅಪ ಭತಾಾ - having passed through all ಕುಲ ಪಥಂ- via the Kulapatha or Sushumna nadi (as the subtle Kundalini Sakti) ಸಹಸಾರರೇೀ ಪದೇೇ - in the thousand petalled lotus, (the level of conciousness corresponding to Satyaloka) ಸಹ – with ರಹಸ - in secret ಪತಾಯ - with (your) husband (Sadasiva) ವಹರಸೇೀ - you sport Having passed through all via the Kulapatha : the earth element in the Muladhara, the water element in the Manipura, the fire element present in the Svadhishthana, the air element in the heart, (going) above the space element, and the mind element between the brows, you sport in secret with your husband in the thousand petalled lotus. (The devotee leads Sakti to her lord Sadasiva in the thousand petalled lotus, via the six lotus cakras. Cf SVL Verse 9 : The devotee submits the lotus of the heart to the lord of Uma).
ಪರಪಂಚಂ ಸಂಚಂತೀ ಪುನರಪ ರಸಾಮಾಾಯ ಮಹಸಃ , ಅವಾಪಯ ಸಾಾಂ ಭೂಮಂ ಭುಜಗನಭಮಧುಯಷಟವಲಯಂ ಸಾಮಾತಾಮನಂ ಕೃತಾಾ ಸಾಪಷ ಕುಲಕುಂಡೇೀ ಕುಹರಣ . ೧೦ .
ಸುಧಾ - nectar ಧಾರಾ ಆಸಾರೇೈಃ - with a torrential stream ಚರಣ ಯುಗಲಾಂತ - from within (your) pair of feet ವಗಲತೇೈಃ - trickling ಪರಪಂಚಂ - the body (made of the five elements) ಸಂಚಂತೀ - infusing ಪುನಃ ಅಪ - once again ರಸ ಆಮಾಾಯ ಮಹಸಃ - from the luminous collection of nectar (the internal Moon of the Sahasrara or thousand petalled lotus in the brain) ಅವಾಪಯ - having reached ಸಾಾಂ ಭೂಮಂ - your territory
ಭುಜಗ ನಭಂ - similar to a serpent ಅಧುಯಷಟ ವಲಯಂ - three and a half coils ಸಾಂ ಆತಾಮನಂ ಕೃತಾಾ - having made yourself ಸಾಪಷ - you (as the subtle Kundalini Sakti) sleep ಕುಲಕುಂಡೇೀ - in the Kulakunda or Muladhara cakra ಕುಹರಣ - pocessed of a hole You infusing the body with a torrential stream of nectar, trickling from within (your) pair of feet, once again having reached your territory, from the Moon of the Sahasrara, (and) having made yourself into three and a half coils similar to a serpent, you sleep in the Kulakunda (which is) possessed of a hole. (The body of the devotee is drenched by the nectar of Sakti's feet. Cf SVL Verse 10 :The devotee is engrossed in the bliss of remembering Siva's feet. ಸೌಂದಯಥ ಲಹ ರ ೧೧ - ೨೦ (ಆನಂದ ಲಹ ರ )
ಪರಭನಾಾಭಃ ಶಂಭೇೂೀನಥವಭರಪ ಮಲಪರಕೃತಭಃ , ಚತುಶಚತಾಾರಂಶದ ವಸುದಲ ಕಲಾಶರ ತರವಲಯ ತರರೇೀಖಾಭಃ ಸಾಧಥಂ ತವ ಶರಣಕೇೂೀಣಾಃ ಪರಣತಾಃ . ೧೧ .
ಚತುಭಥಃ ಶರೀಕಂಠೇೈಃ - with the four Srikanta (Siva) cakras ಶವ ಯುವತಭಃ - Sivayuvati (Sakti) cakras ಪಂಚಭಃ ಅಪ - and with five ಪರಭನಾಾಭಃ - seperate from ಶಂಭೇೂೀಃ - from those of Sambhu (the Siva) cakras ನವಭಃ ಅಪ - and with nine ಮಲ ಪರಕೃತಭಃ - source materials of the universe ಚತುಶಚತಾಾರಂಶತ - forty four ವಸು ದಲ - eight petalled (lotus) ಕಲಾ ಅಶರ - sixteen edged (lotus) ತರ ವಲಯ - three circles
ಚತುಭಥಃ ಶರೀಕಂಠೇೈಃ ಶವಯುವತಭಃ ಪಂಚಭರಪ
ತರ ರೇೀಖಾಭಃ - with three lines ಸಾಧಥಂ - with ತವ ಶರಣ ಕೇೂೀಣಾಃ - the angles of your abode ಪರಣತಾಃ - come to a close The angles of your abode come to a close with forty four with four Srikantha (cakras) and five Sivayuvati (cakras), seperate from the Sambhu (Siva) cakras and (hence) with the nine source materials of the universe, along with the eight petalled (lotus), the sixteen edged (lotus), the three circles (and) with three lines. (The abode of Sakti is the thousand petalled lotus in the brain. Cf SVL Verse 11 : The devotee worships Siva with the lotus of the heart). Note : The twelve petalled Anahata cakra, is at the level of the heart, with Rudra as the presiding deity.
ತಾದೀಯಂ ಸೌಂದಯಥಂ ತುಹನಗರ ಕನೇಯೀ ತುಲಯತುಂ ಕವೀಂದಾರಃ ಕಲಪಂತೇೀ ಕಥಮಪ ವರಂಚ ಪರಭೃತಯಃ , ಯದಾಲೇೂೀಕೌತುುಕಾಯದಮರಲಲನಾ ಯಾಂತ ಮನಸಾ ತಪೀಭದುಥಷಾಾಪಾಮಪ ಗರಶ ಸಾಯುಜಯ ಪದವೀಮ . ೧೨ .
ತಾದೀಯಂ - your ಸೌಂದಯಥಂ - beauty ತುಹನ ಗರ ಕನೇಯೀ - Oh daughter of the snowy mountain (Himalayas, personified as Himavaan)! (Sakti) ತುಲಯತುಂ - to compare ಕವೀಂದಾರಃ - the best of poets ಕಲಪಂತೇೀ - are able ಕಥಂ ಅಪ - somehow or other ವರಂಚ ಪರಭೃತಯಃ - Virinchi (Brahma) and others ಯತ ಆಲೇೂೀಕ ಔತುುಕಾಯತ - out of ardent desire to see which (your beauty) ಅಮರ ಲಲನಾಃ - celestial women ಯಾಂತ ಮನಸಾ - attain through the mind (by imagination) ತಪೀಭಃ ದುಷಾಾಪಾಂ ಅಪ - though difficult to obtain by penance
ಗರಶ - Girisa (Lord of the mountains, (Siva) ಸಾಯುಜಯ ಪದವೀಂ - 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. Out of ardent desire to see which celestial women attain through the mind the position of absorption into Girisa though (it be) difficult to obtain by penance. (Absorption into Siva by the mind (by imagination). Cf SVL Verse 12 : The yogin mind is absorbed in meditation of Siva)
ನರಂ ವಷೀಥಯಾಂಸಂ ನಯನವರಸಂ ನಮಥಸು ಜಡಂ ತವಾಪಾಂಗಾಲೇೂೀಕೇೀ ಪತತಮನುಧಾವಂತ ಶತಶಃ ಗಲದೇಾೀಣೀ ಬಂಧಾಃ ಕುಚಕಲಶ ವಸರಸತ ಸಚಯಾ ಹಠಾತ ತುರಟಯತಾಾಂಚೇೂಯೀ ವಗಲತ ದುಕೂಲಾ ಯುವತಯಃ . ೧೩ .
ನರಂ - a man ವಷೀಥಯಾಂಸಂ - very old ನಯನ ವರಸಂ - unpleasant to the eye ನಮಥಸು ಜಡಂ - apathetic in amorous sport ತವ ಅಪಾಂಗ - the corner of your eye ಆಲೇೂೀಕೇೀ - within range of sight ಪತತಂ - falls ಅನುಧಾವಂತ - pursue ಶತಶಃ - by the hundreds ಗಲತ ವೇೀಣೀ ಬಂಧಾಃ - with braided hair loosened ಕುಚ ಕಲಶ - the pitcher like breasts (shapely bossom) ವಸರಸತ ಸಚಯಾ - with cloth slipping ಹಠಾತ - suddenly ತುರಟಯತ ಕಾಂಚಯಃ - waist ornaments snapping ವಗಲತ ದುಕೂಲಾಃ - with silk garments dropping down
ಯುವತಯಃ - young women (personifications of Fame, Wealth, Speech, Intellect, Firmness, Patience etc.) When a man falls within range of sight of the corner of your eye, (though) very old, unpleasant to the eye, and apathetic in amorous sport, young women pursue him by the hundreds, with braided hair loosened, with cloth slipping from the shapely bosom, with waist ornaments snapping suddenly and with silk garments dropping down. (The devotee is old, unpleasant, apathetic - unattractive by worldly norms. Cf SVL Verse 13 : The devotee is dull witted, blind, poor - unattractive by worldly norms).
ಕತೌ ಷಟಪಂಚಾಶದ ದಾಸಮಧಕ ಪಂಚಾಶದುದಕೇೀ ಹುತಾಶೇೀ ದಾಾಷಷಟಶಚತುರಧಕ ಪಂಚಾಶದನಲೇೀ , ದವ ದಾಃಷಟತಂಶನ ಮನಸ ಚ ಚತುಃಷಷಟರತ ಯೀ ಮಯಖಾಸೇತೀಷಾಮಪುಯಪರ ತವಪದಾಂಬುಜ ಯುಗಮ . ೧೪ .
ಕತೌ - in the earth element (of the Muladhara cakra) ಷಟಪಂಚಾಶತ - fifty six ದಾಸಮಧಕ ಪಂಚಾಶತ - fifty two ಉದಕೇೀ - in the water element (of the Manipura cakra) ಹುತಾಶೇೀ - in the fire element (of the Svadhishthana cakra) ದಾಾಷಷಟ - sixty two ಚತುರಧಕ ಪಂಚಾಶತ - fifty four ಅನಲೇೀ - in the air element (of the Anahata cakra) ದವ - in the space element (of the Vishuddhi cakra) ದಾಃ ಷಟತಂಶತ - twice thirty six ಮನಸ ಚ - and in the mind element (of the Aangya cakra) ಚತುಃ ಷಷಟ - sixty four ಇತ ಯೀ ಮಯಖಾಃ - those rays that are thus (disposed) ತೇೀಷಾಂ ಅಪ ಉಪರ - even above those ತವ - your
ಪಾದ ಅಂಬುಜ ಯುಗಮ - pair of lotus feet Your pair of lotus feet are even above those rays that are thus (disposed) : fifty six in the earth element, fifty two in the water element, sixty two in the fire element, fifty four in the air element, twice thirty six in the space element, and sixty four in the mind element. (Sakti is both immanent and transcendent. Cf SVL Verse 14 : Siva visualised as the relative of the devotee is immanent).
ಶರಜೇೂೋೋೀತಾುಾ ಶುದಾೂಂ ಶಶಯುತ ಜಟಾಜೂಟ ಮಕುಟಾಂ ವರ ತಾರಸ ತಾರಣ ಸಫಟಕ ಘುಟಕಾ ಪುಸತಕ ಕರಾಮ , ಸಕೃನಾ ತಾಾ ನತಾಾ ಕಥಮವ ಸತಾಂ ಸನಾದಧತೇೀ ಮಧು ಕೀರ ದಾರಕಾ ಮಧುರಮ ಧುರಣಾಃ ಫಣತಯಃ . ೧೫ .
ಶರತ ಜೇೂಯೀತಾುಾ - autumnal moonlight ಶುದಾೂಂ - who is pure ಶಶಯುತ - endowed with the moon ಜಟಾ ಜೂಟ ಮಕುಟಾಂ - who has a tiara on the mass of twisted hair ವರ - (gesticulate) granting of boon ತಾರಸ ತಾರಣ - protection from fear ಸಫಟಕ ಘುಟಕಾ - crystal beads ಪುಸತಕ ಕರಾಂ - whose hand (holds) the book ಸಕೃತ - once ನ - not ತಾಾ ನತಾಾ - having bowed to you ಕಥಂ ಇವ - how is it ಸತಾಂ ಸನಾದಧತೇೀ - present for good people ಮಧು - honey ಕೀರ - milk ದಾರಕಾ - grape ಮಧುರಮ ಧುರಣಾಃ - charged with sweetness ಫಣೀತಯಃ - words
How cannot words charged with the sweetness of honey, milk and grape not be present in the words, for good people who have bowed once to you, who is pure as the autumnal moonlight, who has a tiara on the mass of twisted hair endowed with the moon, and whose hands (gesticulate) the granting of boon (and) protection from fear, (and hold) the crystal beads and book. (Worship of Sakti bestows the grace of Saraswati.Cf SVL, Verse 15 : Worship of Siva changes the writings of Brahma, the husband of Saraswati).
ಭಜಂತೇೀ ಯೀ ಸಂತಃ ಕತಚದರುಣಾಮೀವ ಭವತೀಮ , ವರಂಚ ಪೇರೀಯಸಾಯಸತರುಣತರ ಶರೃಂಗಾರ ಲಹರೀ ಗಭೀರಾಭವಾಥಗಭವಥದಧತ ಸತಾಂ ರಂಜನಮಮೀ
ಕವೀಂದಾರಣಾಂ ಚೇೀತಃ - the minds of the best of poets ಕಮಲ ವನ - lotus cluster ಬಾಲ ಆತಪ ರುಚಂ - light of the morning sun ಭಜಂತೇೀ - (they) worship ಯೀ ಸಂತಃ ಕತಚತ - those few good men ಅರುಣಾಂ ಏವ ಭವತೀಮ - you as the red dawn itself ವರಂಚ ಪೇರೀಯಸಾಯಃ - of the beloved of Virinchi (Saraswati) ತರುಣತರ - fresher (ever fresh) ಶರೃಂಗಾರ ಲಹರೀ - wave of the (poetic) sentiment of love ಗಭೀರಾಭಃ ವಾಗಭಃ - by profound words ವದಧತ - (they) give ಸತಾಂ - to good men ರಂಜನಂ - (aesthetic) pleasure ಅಮೀ - they To the lotus cluster like minds of the best of poets, you are the light of the morning sun. Those few good men who worship you as the red dawn itself, they give (aesthetic) pleasure to good men, by profound words (like) the fresher wave of the sentiment of love (emnating) from the beloved of . ೧೬ .
ಕವೀಂದಾರಣಾಂ ಚೇೀತಃ ಕಮಲವನ ಬಾಲಾತಪ ರುಚಂ
Virinchi (herself). (The poetry of the devotee compares with that of the wife of Virinchi. Cf SVL Verse 16 : May the heads of Virinchi be protected by Siva).
ಸವತರೀಭವಾಥಚಾಂ ಶಶಮಣ ಶಲಾಭಂಗ ರುಚಭಃ ವಶನಾಯದಾಯಭಸಾತಾಂ ಸಹ ಜನನ ಸಂಚಂತಯತ ಯಃ , ಸ ಕತಾಥ ಕಾವಾಯನಾಂ ಭವತ ಮಹತಾಂ ಭಂಗರುಚಭಃ ವಚೇೂೀಭವಾಥಗೇೇೀವೀ ವದನಕಮಲಾಮೂೀದ ಮಧುರೇೈಃ . ೧೭ .
ಸವತರೀಭಃ ವಾಚಾಂ - with the generators of speech (Vagdevatas) ಶಶಮಣ ಶಲಾ - moon stone gem ಭಂಗ ರುಚಭಃ - lustre of the broken ವಶನೀ ಆದಾಯಭಃ - with Vasini and others (the 18 Vagdevatas) ತಾಾಂ ಸಹ - together with you ಜನನ - Oh Mother! (Sakti) ಸಂಚಂತಯತ ಯಃ - he who reflects ಸಃ ಕತಾಥ ಕಾವಾಯನಾಂ ಭವತ - he is the author of poetic composition ಮಹತಾಂ - great (poets) ಭಂಗ ರುಚಭಃ - with the beauty of wit ವಚೇೂೀಭಃ - with words ವಾಕ ದೇೀವೀ ವದನ ಕಮಲ - the lotus face of the goddess of speech ಆಮೂೀದ ಮಧುರೇೈಃ - sweetly fragrant Oh Mother! he who reflects on you together with Vasini and others, who are the generators of speech, and who have the lustre of the broken moon stone gem, 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. (Sakti is surrounded by the celestials, the Vagdevatas. Cf SVL Verse 17 : Siva is surrounded by the worshipping celestials).
ದಥವಂ ಸವಾಥಮುವೀಥಮರುಣಮನಮಗಾಾಂ ಸಮರತ ಯಃ , ಭವಂತಯಸಯ ತರಸಯದಾನಹರಣ ಶಾಲೀನ ನಯನಾಃ ಸಹೇೂೀವಥಶಾಯ ವಶಾಯಃ ಕತ ಕತ ನ ಗೀವಾಥಣ ಗಣಕಾಃ
ತನುಚಾಾಯಾಭಃ - by the lustre of body ತೇೀ - your ತರುಣ ತರಣ ಶರೀಃ - the lustre of the newly risen sun ಸರಣಭಃ - with arrangement ದವಂ - heaven ಸವಾಥಂ ಉವೀಥಂ - all the earth ಅರುಣಮನ ಮಗಾಾಂ - immersed in redness ಸಮರತ ಯಃ - he who thinks ಭವಂತ ಅಸಯ - to him ತರಸಯತ ವನ ಹರಣ - frightened forest deer ಶಾಲೀನ ನಯನಾಃ - eyes resembling ಸಹ ಊವಥಶಾಯಃ - along with Urvasi (the most beautiful of the celestial maidens) ವಶಾಯಃ - (are) submissive ಕತ ಕತ - how many ನ - not ಗೀವಾಥಣ ಗಣಕಾಃ - celestial courtesans He who thinks all heaven and earth as immersed in redeness by the lustre of your body, with an arrangement like the lustre of the newly risen sun, to him, how many celestial courtesans along with Urvasi, with eyes resembling frightened forest deer are not submissive ? (Indeed all are submissive) (The celestials submit to Sakti's devotee. Cf SVL Verse 18 : The celestials worship Siva). . ೧೮ .
ತನುಚಾಾಯಾಭಸೇತೀ ತರುಣ ತರಣ ಶರೀಸರಣಭಃ
ಹರಾಧಥಂ ಧಾಯಯೀದೇೂಯೀ ಹರಮಹಷ ತೇೀ ಮನಮಥಕಲಾಮ , ಸ ಸದಯಃ ಸಂಕೇೂೀಭಂ ನಯತ ವನತಾ ಇತಯತ ಲಘು ತರಲೇೂೀಕೀಮಪಾಯಶು ಭರಮಯತ ರವೀಂದು ಸತನಯುಗಾಮ . ೧೯ .
ಮುಖಂ – face ಬಂದುಂ - the central circle of the Sricakra (representing Siva and Sakti in the causal stage of creation) ಕೃತಾಾ - having regarded ಕುಚ ಯುಗಂ - the pair of breasts ಅಧಃ ತಸಯ - below that ತತ ಅಧಃ - below that ಹರಾಧಥಂ - the lower half of Siva (Yoni or the female organs of generation) ಧಾಯಯೀತ ಯಃ - he who will meditate ಹರಮಹಷ - Oh queen of Hara (Siva)! (Sakti) ತೇೀ ಮನಮಥಕಲಾಂ - your manifestation of creative will ಸಃ ಸದಯಃ - he immediately ಸಂಕೇೂೀಭಂ ನಯತ - reduces (them) to a state of agitation ವನತಾ - women ಇತ ಅತ ಲಘು - as for this, it is very easy ತರಲೇೂೀಕೀಂ ಅಪ - even the maiden of the three worlds (personified as a woman) ಆಶು ಭರಮಯತ - quickly deludes ರವ ಇಂದು ಸತನ ಯುಗಾಂ - with the sun and moon for the pair of breasts Oh queen of Hara! he who meditates on your manifestation of creative will, having regarded the Bindu as (your) face, the bosom (as) below that, and the female organs of generation (as) below that, he immediately reduces women to a state of agitation. As for this, it is very easy. He even deludes quickly, the maiden of the three worlds with the sun and moon for the pair of breasts. (The devotee of Sakti overcomes the world with ease. Cf SVL Verse 19 : The devotee seeks Siva's grace to overcome worldly life).
ಮುಖಂ ಬಂದುಂ ಕೃತಾಾ ಕುಚಯುಗಮಧಸತಸಯ ತದಧೇೂೀ
ಕರಂತೀಮಂಗೇೀಭಯಃ ಕರಣ ನಕುರುಂಬಾಮೃತರಸಂ
ಹೃದ ತಾಾಮಾಧತೇತೀ ಹಮಕರಶಲಾ ಮತಥಮವ ಯಃ , ಸ ಸಪಾಥಣಾಂ ದಪಥಂ ಶಮಯತ ಶಕುಂತಾಧಪ ಇವ ಜಾರಪುಲಷಾಟನ ದೃಷಾಟೋ ಸುಖಯತ ಸುಧಾ ಧಾರಸರಯಾ . ೨೦ .
ಕರಂತೀಂ - scattering ಅಂಗೇೀಭಯಃ - from the body parts ಕರಣ ನಕುರುಂಬ - multitude of rays ಅಮೃತ ರಸಂ - the essence of nectar ಹೃದ - in the heart ಆಧತೇತೀ - he fixes ಮತಥಂ ಇವ - like an idol ತಾಾಂ - you ಯಃ ಸಃ - he, who ಹಮಕರ ಶಲಾ - moon stone
ಸಪಾಥಣಾಂ ದಪಥಂ - the pride of serpents (poison) ಶಮಯತ - he destroys ಶಕುಂತಾಧಪಃ ಇವ - like the lord of birds (Garuda) ಜಾರ ಪುಲಷಾಟನ - those scorched by fever ದೃಷಾಟೋ - by a look ಸುಖಯತ - he comforts ಸುಧಾ ಧಾರ ಸರಯಾ - endowed with a (blood) vessel (nadi) streaming nectar (and not blood) He who fixes you in the heart scattering from the body parts, the essence of nectar like the multitude of rays from an idol of moonstone, he destroys the pride of serpents like the lord of birds, (and) comforts those scorched by fever by a (mere) look, endowed (as he is) with the vessel streaming nectar. (The devotee of Sakti subdues the pride of serpents Cf SVL Verse 20 : The monkey of the heart is subdued by devotion to Siva).
ಸೌಂದಯಥಲ ಹರ ೨೧ - ೩೦ (ಆನಂದಲ ಹರ )
ನಷಣಾಣಂ ಷಣಾಣಮಪುಯಪರ ಕಮಲಾನಾಂ ತವ ಕಲಾಂ , ಮಹಾಪದಾಮಟವಾಯಂ ಮೃದತಮಲಮಾಯೀನ ಮನಸಾ ಮಹಾಂತಃ ಪಶಯಂತೇೂೀ ದಧತ ಪರಮಾಹಾಲದ ಲಹರೀಮ . ೨೧ .
ತಟಲೇಲೀಖಾ ತನಾೀಂ - slender as a streak of lightning (Kundalini or coiled up energy or aspect of Sakti within the indiviual, having evolved the twenty five categories within, corresponding to the macrocosm without). ತಪನ – sun ಶಶ – moon ವೇೈಶಾಾನರಮಯೀಂ - of the nature of fire ನಷಣಾಣಂ – seated ಷಣಾಣಂ - the six ಅಪ - and (the three granthis or knots - Brahma, Vishnu and Rudra, seperating the cakras) ಉಪರ – above ಕಮಲಾನಾಂ - the lotuses (yogic cakras) ತವ ಕಲಾಂ - 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. ಮಹಾ ಪದಾಮಟವಾಯಂ - in the great lotus forest (the Sahasrara) ಮೃದತ ಮಲ ಮಾಯೀನ - free from sin and illusion ಮನಸಾ - by a mind ಮಹಾಂತಃ - greatmen ಪಶಯಂತಃ - those who perceive ದಧತ - pocess ಪರಂ ಆಹಾಲದ ಲಹರೀಂ - the wave of supreme joy Great men who perceive by a mind free from sin and illusion, your aspect (as the Sadakhya kala), seated in the great lotus forest (the Sahasrara), above the six lotuses (yogic cakras) and (the granthis or knots), slender as a streak of lightning, of the nature of the sun, moon and fire, possess the wave of supreme joy. (The mind of the devotee, free from sin and illusion, perceives Siva - Sakti in the great lotus forest. Cf SVL, Verse 21 : Siva - Sakti reach the pure, lotus like heart of the devotee).
ತಟಲೇಲೀಖಾ ತನಾೀಂ ತಪನ ಶಶ ವೇೈಶಾಾನರಮಯೀಂ
ಭವಾನ ತಾಂ ದಾಸೇೀ ಮಯ ವತರ ದೃಷಟಂ ಸಕರುಣಾಂ
ಇತ ಸೇೂತೀತುಂ ವಾಂಛನ ಕಥಯತ ಭವಾನ ತಾಮತ ಯಃ , ತದೇೈವ ತಾಂ ತಸೇೈ ದಶಸ ನಜಸಾಯುಜಯ ಪದವೀಂ ಮುಕುಂದ ಬರಹೇೇಂದರ ಸುಫಟ ಮಕುಟ ನೀರಾಜತಪದಾಮ . ೨೨ .
ಭವಾನ - Oh Bhavani! (Sakti) ತಾಂ ದಾಸೇೀ ಮಯ - on me your slave ವತರ - you bestow ದೃಷಟಂ - look ಸಕರುಣಾಂ - endowed with compassion ಇತ – thus ಸೇೂತೀತುಂ ವಾಂಛನ - desiring to praise ಕಥಯತ - says ಭವಾನ ತಾಂ ಇತ - may I become you, thus (by treating the word "Bhavani" as a verbal declension, one elevates the meaning to that of the aphorisitic declaration : ಅಹಂ ಬರಹಾಮಸಮ). ಯಃ – he ತದಾ ಏವ - at that moment itself ತಾಂ – you ತಸೇೈ ದಶಸ - you grant to him ನಜ ಸಾಯುಜಯ ಪದವೀಂ - the state of perpetual absorption of the self into the deity (one of the four states of Mukti or Liberation) ಮುಕುಂದ - Mukunda (Hari) ಬರಹಮ – Brahma ಇಂದರ - Indra ಸುಫಟ ಮಕುಟ - bright diadems ನೀರಾಜತ ಪದಾಂ - feet which receive the oblation of lights "Oh Bhavani! bestow on me your slave, (your) look endowed with compassion". He who desiring to praise you thus, (and) says thus : "May I become you". At that moment itself, you, whose feet receive the oblation of lights from the bright diadems of Mukunda, Brahma, and Indra, grant to him the state of perpetual absorption into the deity. (The devotee entreats Sakti to bestow compassion. Cf SVL Verse 22: The devotee entreats Siva to bestow compassion).
ತಾಯಾ ಹೃತಾಾ ವಾಮಂ ವಪುರಪರತೃಪೇತೀನ ಮನಸಾ
ಶರೀರಾಧಥಂ ಶಂಭೇೂೀರಪರಮಪ ಶಂಕೇೀ ಹೃತಮಭೂತ , ಯದೇೀತತ ತಾದೂರಪಂ ಸಕಲಮರುಣಾಭಂ ತರನಯನಂ ಕುಚಾಭಾಯಮಾನಮರಂ ಕುಟಲ ಶಶ ಚೂಡಾಲ ಮಕುಟಮ
ತಾಯಾ - by you ಹೃತಾಾ - having taken over ವಾಮಂ ವಪುಃ - the left half of the body ಅಪರತೃಪೇತೀನ ಮನಸಾ - with a dissatisfied mind ಶರೀರಾಧಥಂ - half of the body ಶಂಭೇೂೀಃ - of Sambhu (Siva) ಅಪರಂ ಅಪ - the other (half) also ಶಂಕೇೀ - I think ಹೃತಂ ಅಭೂತ - was taken ಯತ - because ಏತತ ತಾತ ರೂಪಂ - this your form ಸಕಲಂ ಅರುಣಾಭಂ - entirely red ತರ ನಯನಂ - has three eyes ಕುಚಾಭಾಯಂ ಆನಮರಂ - curved by the bosom ಕುಟಲ ಶಶ - the crescent moon ಚೂಡಾಲ ಮಕುಟಮ - crown crested I think having taken over the left half of the body of Sambhu, with a (still) dissatisfied mind, the other (half) of the body was also taken over by you. Because, this form of your's is entirely red, has three eyes, is curved by the bosom (and) has a crown crested by the crescent moon. (Sakti is dissatisfied by anything less than total identity with Siva. Cf SVL, Verse 23 : The devotee is dissatisfied by anything less than seeing Siva). . ೨೩ .
ತರಸುಾವಥನ ಏತತ ಸಾಯಮಪ ವಪುರೀಶಸತರಯತ ,
ಜಗತೂುತೇೀ ಧಾತಾ ಹರರವತ ರುದರಃ ಕಪಯತೇೀ
ಸದಾ ಪೂವಥಃ ಸವಥಂ ತದದಮನುಗೃಹಾಣತ ಚ ಶವ ಸತವಾಜಾಮಾಲಂಬಯ ಕಣಚಲತಯೂೀಃ ಭೂರಲತಕಯೂೀಃ . ೨೪ .
ಜಗತ ಸೂತೇೀ - begets the world ಧಾತಾ - Dhata (Brahma) ಹರಃ ಅವತ - Hari (Vishnu) protects ರುದರಃ ಕಪಯತೇೀ - Rudra destroys ತರಸುಾವಥನ - withdrawing ಏತತ - this (Dhata, Hari and Rudra) ಸಾಯಂ ಅಪ ವಪುಃ - even his own body ಈಶಃ - Isa ತರಯತ - obscures (Isa withdraws into Sadasiva. ie universal dissolution) ಸದಾ ಪೂವಥಃ - preceeded by the word "Sada" (perpetual) ಸವಥಂ ತತ ಇದಂ - in all this ಅನುಗೃಹಾಣತ – obliges ಚ - indeed ಶವಃ - Siva (Sadasiva, who is passive and in eternal union with Sakti) ತವ ಆಜಾಂ ಆಲಂಬಯ - stayed by your order ಕಣ ಚಲತಯೂೀಃ - exhibiting momentary movement ಭೂರ ಲತಕಯೂೀಃ - of the eyebrows Dhata begets the world. Hari protects (it). Rudra destroys (it). Isa withdrawing this (Dhata, Hari and Rudra), obscures even his own body (by withdrawing into Sadasiva). Indeed Siva (whose name) is preceded by (the word) Sada, obliges in all this, stayed by your order, exhibited by the momentary movement of (your) eyebrows. (The cycles of creation are at the behest of Sakti. Cf SVL, Verse 24 : The devotee wishes to spend the cycles of creation worshipping Siva).
ಭವೇೀತ ಪೂಜಾ ಪೂಜಾ ತವ ಚರಣಯೂೀಯಾಥ ವರಚತಾ , ತಥಾ ಹ ತಾತಾಪದೇೂೀದಾಹನ ಮಣಪೀಠಸಯ ನಕಟೇೀ
ತರಯಾಣಾಂ ದೇೀವಾನಾಂ ತರಗುಣ ಜನತಾನಾಂ ತವ ಶವೇೀ
ಸಥತಾ ಹೇಯೀತೇೀ ಶಶಾನುಮಕುಲತ ಕರೇೂೀತತಂಸ ಮಕುಟಾಃ . ೨೫ .
ತರಯಾಣಾಂ ದೇೀವಾನಾಂ - of the three gods (Brahma, Vishnu and Rudra) ತರ ಗುಣ ಜನತಾನಾಂ - born of the three properties (Sattva, Rajas and Tamas) ತವ – your ಶವೇೀ - Oh Sivaa ! (Sakti) ಪೂಜಾ - homage ತವ ಚರಣಯೂೀಃ - to your feet ಯಾ ವರಚತಾ - that made ತಥಾ ಹ - this is appropriate ತಾತ ಪಾದ - your feet ಉದಾಹನ - supporting ಮಣ ಪೀಠಸಯ - of the gem (studded) pedestal ನಕಟೇೀ - in proximity ಸಥತಾಃ - (they) stand ಹ ಏತೇೀ - indeed these (gods) ಶಶಾತ - eternally ಮುಕುಲತ ಕರಃ - hands held together in the shape of a bud ಉತತಂಸ ಮಕುಟಾಃ - cresting (their) crowns Oh Sivaa ! that homage made to your feet becomes homage to the three gods born of your three properties. This is appropriate (for) indeed these stand in proximity to the gem (studded) pedestal, supporting your feet, with hands held together in the form of a bud, cresting (their) crowns eternally. (Sakti is worshipped by Brahma and others. Cf SVL Verse 25 : Siva is worshipped by Brahma and others). ಭವೇೀತ ಪೂಜಾ - becomes homage
ವನಾಶಂ ಕೀನಾಶೇೋೀ ಭಜತ ಧನದೇೂೀ ಯಾತ ನಧನಮ , ವತಂದರೀ ಮಾಹೇೀಂದರೀ ವತತರಪ ಸಂಮೀಲತ ದೃಶಾ ಮಹಾಸಂಹಾರೇೀ ಸಮನ ವಹರತ ಸತ ತಾತಪತರಸೌ . ೨೬ .
ವರಂಚಃ ಪಂಚತಾಂ ವರಜತ ಹರರಾಪಾೀತ ವರತಂ
ವರಂಚಃ - Virinchi (Brahma) ಪಂಚತಾಂ ವರಜತ - proceeds to death (dissolution into the five elements) ಹರಃ - Hari (Vishnu) ಆಪಾೀತ ವರತಂ - meets an end ವನಾಶಂ - destruction ಕೀನಾಶಃ - Kinaasa (Yama, the lord of death) ಭಜತ - obtains ಧನದಃ - Dhanada (Kubera, the lord of wealth) ಯಾತ ನಧನಂ - proceeds to death ವತಂದರೀ - are in deep sleep (of death) ಮಾಹೇೀಂದರೀ ವತತಃ ಅಪ - the group of Mahendras (Indra the lord of gods) also ಸಂಮೀಲತ ದೃಶಾ - with eyes closed ಮಹಾ ಸಂಹಾರೇೀ ಅಸಮನ - in this the great universal destruction ವಹರತ - he sports ಸತ - Oh Sati! (chaste wife) (Sakti) ತಾತ ಪತಃ ಅಸೌ - this your husband (Sadasiva) Virinchi proceeds to death. Hari meets an end. Kinaasa obtains destruction. Dhanada proceeds to death. The group of Indras are also in deep sleep (death) with eyes closed. Oh Sati! in this great universal destruction, this (Sadasiva) your husband sports. (Brahma and others perish at the end of the creative cycle Cf SVL, verse 26 : The devotee seeks the joy not vouchsafed to Brahma and others).
ಜಪೀ ಜಲಪಃ ಶಲಪಂ ಸಕಲಮಪ ಮುದಾರ ವರಚನಾ ಗತಃ ಪಾರದಕಣಯ ಕರಮಣಮಶನಾದಾಯಹುತ ವಧಃ , ಪರಣಾಮಃ ಸಂವೇೀಶಃ ಸುಖಮಖಲಮಾತಾಮಪಥಣ ದೃಶಾ ಸಪಯಾಥ ಪಯಾಥಯಸತವ ಭವತು ಯನೇೇ ವಲಸತಮ . ೨೭ .
ಜಪಃ - muttered prayers ಜಲಪಃ - speech
ಶಲಪಂ - manual tasks ಸಕಲಂ ಅಪ - and all ಮುದಾರ ವರಚನಾ - the symbolic arrangement of fingers in worship ಗತಃ - the gait ಪಾರದಕಣಯ ಕರಮಣಂ - the steps of circambulation of the deity ಅಶನಾದ - food etc. ಆಹುತ ವಧಃ - the method of offering oblations ಪರಣಾಮಃ - salutation ಸಂವೇೀಶಃ - sleep ಸುಖಂ ಅಖಲಂ - all that is facile ಆತಾಮಪಥಣ ದೃಶಾ - from the point of view of offering the self ಸಪಯಾಥ ಪಯಾಥಯಃ - synonymous with worship ತವ ಭವತು - let it be to you ಯತ ಮೀ ವಲಸತಮ - that which is manifested in me Let speech be muttered prayers, and all manual tasks the symbolic arrangement of fingers in worship, let gait be the steps of circambulation of the deity, let food etc. be the method of offering oblations, let sleep be salutation, let all that is facilely manifested in me be synonymous with worship to you from the point of view of offering the self (in worship). (The devotee offers all bodily functions to Sakti. Cf SVL, verse 27 : The devotee offers his mind to Siva).
ಸುಧಾಮಪಾಯಸಾಾದಯ ಪರತಭಯ ಜರಾ ಮೃತುಯ ಹರಣೀಂ ವಪದಯಂತೇೀ ವಶೇಾೀ ವಧ ಶತಮಖಾದಾಯ ದವಷದಃ , ಕರಾಲಂ ಯತ ಕೇಾೀಲಂ ಕಬಲತವತಃ ಕಾಲಕಲನಾ ನ ಶಂಭೇೂೀಸತನೂಮಲಂ ತವ ಜನನ ತಾಟಂಕ ಮಹಮಾ . ೨೮ .
ಸುಧಾಂ ಅಪ - even ambrosia ಆಸಾಾದಯ - having eaten ಪರತಭಯ - the fearful ಜರಾ ಮೃತುಯ - old age (and) death ಹರಣೀಂ - that which removes
ವಪದಯಂತೇೀ - they die ವಶೇಾೀ – all ವಧ - Vidhi (Brahma) ಶತಮಖಃ ಆದಾಯಃ - Satamkha (Indra) and others ದವಷದಃ - inhabitants of heaven ಕರಾಲಂ – dreadful ಯತ - because ಕೇಾೀಲಂ - poison ಕಬಲತವತಃ - one who has swallowed a mouthful ಕಾಲ ಕಲನಾ - subject to time (does not succumb to death) ನ - not ಶಂಭೇೂೀಃ - for Sambhu (Siva) ತತ ಮಲಂ - because of it ತವ ಜನನ - your Oh Mother! (Sakti) ತಾಟಂಕ ಮಹಮಾ - the greatness of the earring (the Sricakra) Having eaten even ambrosia, which removes the fearful old age (and) death, Vidhi, Satamakha and all other inhabitants of heaven die. (But if) Sambhu, who has swallowed a mouthful of the dreadful poison is not subject to time because of it, (it is) because of the greatness of your earring Oh Mother! (Siva is freed from death by Sakti Cf SVL, verse 28 : The devotee is freed from the cycle of birth and death by worship of Siva).
ಕಠೇೂೀರೇೀ ಕೇೂೀಟೀರೇೀ ಸಖಲಸ ಜಹ ಜಂಭಾರ ಮಕುಟಮ , ಪರಣಮರೀಷೇಾೀತೇೀಷು ಪರಸಭಮುಪಯಾತಸಯ ಭವನಂ ಭವಸಾಯಭುಯತಾಥನೇೀ ತವ ಪರಜನೇೂೀಕತವಥಜಯತೇೀ . ೨೯ .
ಕರೀಟಂ - the crown ವೇೈರಂಚಂ - of Virinchi (Brahma) ಪರಹರ - you avoid ಪುರಃ - in front
ಕರೀಟಂ ವೇೈರಂಚಂ ಪರಹರ ಪುರಃ ಕೇೈಟಭಭದಃ
ಕೇೈಟಭ ಭದಃ - the destroyer of (the demon) Kaitabha (Vishnu) ಕಠೇೂೀರೇೀ ಕೇೂೀಟೀರೇೀ - the hard crown ಸಖಲಸ - you (will) trip ಜಹ - avoid ಜಂಭಾರ ಮಕುಟಮ - the crown of the enemy of Jambha (Indra) ಪರಣಮರೀಷು ಏತೇೀಷು - when these (gods) are paying obeissance ಪರಸಭಂ - impetuously ಉಪಯಾತಸಯ ಭವನಂ - who approaches (your) abode ಭವಸಯ - of Bhava (Siva) ಅಭುಯತಾಥನೇೀ - when you rise in honour ತವ - your ಪರಜನೇೂೀಕತಃ - the words of the retinue ವಜಯತೇೀ - 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, who approaches (your) abode, when these (gods) are paying obeissance. (The celestials pray to Sakti. Cf SVL, verse 29 : The celestials pray to Siva).
ನಷೇೀವೇಯೀ ನತೇಯೀ ತಾಾಮಹಮತ ಸದಾ ಭಾವಯತ ಯಃ , ಕಮಾಶಚಯಥಂ ತಸಯ ತರನಯನ ಸಮೃದೂಂ ತೃಣಯತೇೂೀ ಮಹಾಸಂವತಾಥಗಾವಥರಚಯತ ನೀರಾಜನ ವಧಮ . ೩೦ .
ಸಾದೇೀಹೇೂೀದೂಭತಾಭಃ - generated from (your) own body ಘೃಣಭಃ - by the light rays ಅಣಮಾದಾಯಭಃ - Anima (capacity for atomic reduction) and others (the eight superhuman powers or Siddhis, personified as godesses) ಅಭತಃ - surrounded by ನಷೇೀವೇಯೀ - Oh one worthy of adoration! (Sakti) ನತೇಯೀ - Oh eternal one! (Sakti)
ತಾಾಂ ಅಹಂ ಇತ - you as the self (the aphorisitic declaration ಅಹಂ ಬರಹಾಮಸಮ) ಸದಾ - always ಭಾವಯತ – meditates ಯಃ - he who ತಸಯ - to him ಕಂ ಆಶಚಯಥಂ - Oh how wonderful!
ತರನಯನ ಸಮೃದೂಂ - the wealth of absorption into the three eyed one (Siva) ತೃಣಯತಃ - as equivalent to (but a piece of) straw ಮಹಾ ಸಂವತಾಥಗಾಃ - the great fire of dissolution ವರಚಯತ - performs ನೀರಾಜನ ವಧಂ - 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, who is surrounded by the light rays of Anima and others generated from your own body, as the self, to him (the devotee) who considers the wealth of absorption into Siva as equivalent to (but) a piece of straw, the great fire of dissolution performs the ceremony of waving lights. Oh how wonderful! (The devotee of Sakti considers himself superior to Siva.Cf SVL, verse 30 : The devotee of Siva considers himself inferior to the celestial devotees).
ಚತುಃ ಷಷಾಟೋ ತಂತೇೈಃ ಸಕಲಮತಸಂಧಾಯ ಭುವನಂ ಸಥತಸತತತತ ಸದೂ ಪರಸವ ಪರತಂತೇೈಃ ಪಶುಪತಃ , ಪುನಸತಾನಾಬಥಂಧಾದಖಲ ಪುರುಷಾಥೇೈಥಕ ಘಟನಾ ಸಾತಂತರಂ ತೇೀ ತಂತರಂ ಕತತಲಮವಾತೀತರದದಮ . ೩೧ .
ಚತುಃ ಷಷಾಟೋ ತಂತೇೈಃ - with the sixty four spiritual disciplines (which do not follow the Vedic path and aim at Artha and Kama only) ಸಕಲಂ – all ಅತಸಂಧಾಯ - having deceived ಭುವನಂ - the world ಸಥತಃ - desisted ತತ ತತ - that, that (to each individually) ಸದೂ ಪರಸವ - capable of generating a result ಪರ ತಂತೇೈಃ - restricted to ಪಶುಪತಃ - Pasupati (Siva)
ಪುನಃ – but
ತಾತ ನಬಥಂಧಾತ - importuned by you
ಅಖಲ ಪುರುಷಾಥಥ - all the principal objects of life (Dharma, Artha, Kama and Moksha) ಏಕ ಘಟನಾ - brings together as one ಸಾತಂತರಂ - independently
ತೇೀ ತಂತರಂ - your spiritual discipline (the SriVidya expounded in the Subhagamapancakam, following the Vedic path and aiming at Moksha) ಕತತಲಂ - the surface of the earth ಅವಾತೀತರತ - caused to descend ಇದಮ - this Pasupati desisted, having deceived all the world, with the sixty four spiritual disciplines, which are capable of generating a result, restricted to each individually. But, importuned by you, he caused this, your spiritual discipline which independently brings together as one, all the principal objects of human life, to descend to the surface of the earth. (Pasupati deceived all the world. Cf SVL, verse 31 : Pasupati rendered the greatest of help to the world).
ಸಮರೇೂೀ ಹಂಸಃ ಶಕರಸತದನು ಚ ಪರಾ ಮಾರ ಹರಯಃ , ಅಮೀ ಹೃಲೇಲೀಖಾಭಸತಸೃಭರವಸಾನೇೀಷು ಘಟತಾ ಭಜಂತೇೀ ವಣಾಥಸೇತೀ ತವ ಜನನ ನಾಮಾವಯವತಾಮ . ೩೨ .
ಶವಃ - the word Siva standing for the syllable `ka' ಶಕತಃ - the word Sakti standing for the syllable `e' ಕಾಮಃ - the word Kama (Cupid) standing for the syllable `i' ಕತಃ - the word Kshiti (Earth) standing for the syllable `la' ರವಃ - the word Ravi (Sun) standing for the syllable `ha' ಶೀತಕರಣಃ - the word Sitakirana (Moon) standing for the syllable `sa' ಸಮರಃ - the word Smara (Cupid) standing for the syllable `ka' ಶಕರಃ - the word Shakra (Indra) standing for the syllable `la' ಪರಾ - the word Paraa standing for the syllable `sa' ತತ ಅನು ಚ - and following that ಹಂಸಃ - the word Hamsa standing for the syllable `ha' ಅಥಃ - then
ಶವಃ ಶಕತಃ ಕಾಮಃ ಕತರಥ ರವಃ ಶೀತಕರಣಃ
ಮಾರಃ - the word Maara (Cupid) standing for the syllable `ka' ಹರಯಃ - the word Hari standing for the syllable `la' ಅಮೀ – these ಹೃಲೇಲೀಖಾಭಃ ತಸೃಭಃ - with the three Hrimkaras
ಅವಸಾಣೇೀಷು ಘಟತಾಃ - joined at the end ವಣಾಥಃ ತೇೀ - your syllables
ಭಜಂತೇೀ - they become
ನಾಮ ಅವಯವತಾಂ - parts of (your) name
ತವ ಜನನ - your Oh Mother! (Sakti)
Siva, Sakti, Kama, Kshiti (the words standing for the syllables `ka', `e', `i', `la'), then Ravi, Sitakirana, Smara, Hamsa, Sakra (the words standing for the syllables `ha', `sa', `ka', `ha', `la'), and following that Paraa, Maara, Hari (the words standing for the syllables `sa', `ka', `la'). Oh Mother! with the three Hrimkaras joined to the ends of these your syllables, they become parts of your name (the fifteen syllabled mantra with the sixteenth secret syllable `Srim' becomes the SriVidya mantra) (The SriVidya containing the syllable `Sri' and the most sacred mantra for worship of Sakti. Cf SVL, verse 32 : Siva's consumption of poison or `Sri', and the time of it's incident the most sacred for worship of Siva).
ಸಮರಂ ಯೂೀನಂ ಲಕೇಂ ತರತಯಮದಮಾದೌ ತವ ಮನೇೂೀ ನಥಧಾಯೈಕೇೀ ನತೇಯೀ ನರವಧ ಮಹಾಭೇೂೀಗ ರಸಕಾಃ , ಭಜಂತ ತಾಾಂ ಚಂತಾಮಣ ಗುಣನಬದಾೂಕ ವಲಯಾಃ ಶವಾಗೌಾ ಜುಹಾಂತಃ ಸುರಭಘೃತ ಧಾರಾಹುತ ಶತೇೈಃ . ೩೩ .
ಸಮರಂ - the word Smara (Cupid) standing for the syllable `klim' ಯೂೀನಂ - the word Yoni standing for the syllable `hrim' ಲಕೇಂ - the word Lakshmi standing for the syllable `Srim' ತರತಯಂ ಇದಂ - these three ಏಕೇೀ - a few ಆದೌ - in the beginning ತವ ಮನೇೂೀಃ ನಧಾಯ - having placed in your mantra ನತೇಯೀ - Oh Eternal one! (Sakti) ನರವಧ - endless ಮಹಾಭೇೂೀಗ - great sacrifice (food offered to God) ರಸಕಾಃ - connoiseurs ಭಜಂತ ತಾಾಂ - they worship you ಚಂತಾಮಣ - the wish yeilding gem ಗುಣ ನಬದೂ ಅಕ ವಲಯಾಃ - the circles of the rosary tied by thread
ಶವಾಗೌಾ - in the fire of Sivaa (Sakti) ಜುಹಾಂತಃ - pouring oblations into the sacrificial fire ಸುರಭ ಘೃತ - fragrant clarified butter ಧಾರಾ - stream ಆಹುತ ಶತೇೈಃ - with hundreds of oblations Having placed these three : Smara, Yoni, Lakshmi (standing for the syllables `klim', `hrim' and `srim') in the beginning of your mantra, Oh Eternal one !, a few conoisseurs of endless great sacrifice worship you with the circles of the rosary with Cintamani gems tied by thread (and) by pouring oblations into the fire of Sivaa, with hundreds of oblations of fragrant streams of clarified butter. (The devotees of Sakti perform endless sacrifice. Cf SVL, verse 33 : The devotee of Siva worships only once).
ಶರೀರಂ ತಾಂ ಶಂಭೇೂೀಃ ಶಶ ಮಹರ ವಕೇೂೀರುಹ ಯುಗಂ ತವಾತಾಮನಂ ಮನೇಯೀ ಭಗವತ ನವಾತಾಮನಮನಘಮ , ಅತಃ ಶೇೀಷಃ ಶೇೀಷೀತಯಯಮುಭಯ ಸಾಧಾರಣತಯಾ ಸಥತಃ ಸಂಬಂಧೇೂೀ ವಾಂ ಸಮರಸ ಪರಾನಂದಪರಯೂೀಃ . ೩೪ .
ಶರೀರಂ - the body ತಾಂ - you (Sakti as Paraa at the time of Creation) ವಕೇೂೀ ರುಹ - the bosom ತವ ಆತಾಮನಂ - your body ಶಂಭೇೂೀಃ - of Sambhu (Siva as Parananda at the time of Creation) ಶಶ ಮಹರ - moon, sun ಯುಗಂ - endowed with ಮನೇಯೀ - I consider
ಭಗವತ - Oh Bhagavati! (Oh glorious one!) (Sakti)
ನವ ಆತಾಮನಂ - one having nine parts (Kala, Kula,Naman, Jnana Citta, Nada, Bindu, Kalaa and Jiva) (Siva) ಅನಘಂ – sinless ಅತಃ - therefore ಶೇೀಷಃ ಶೇೀಷೀ - the Accessory - Principal ಇತ - of the nature of ಸಥತಃ – exists ವಾಂ - in you (two) ಅಯಂ - this ಉಭಯ ಸಾಧಾರಣತಯಾ - being common to both ಸಂಬಂಧಃ - relationship ಸಮರಸ - who are equipoised
ಪರಾನಂದ - Parananda (transcendent bliss or Siva)
ಪರಯೂೀಃ - Paraa (conciousness or Sakti) Oh Bhagavati! you are the body of Sambhu, endowed with the sun - moon for the bosom. (Sakti is Accessory to Siva the Principal at the time of dissolution). I consider the sinless one with nine parts (Siva) as your body. (Siva is Accessory to Sakti the Principal at the time of creation). Therefore, this relationship of the nature of Accessory - Principal exists being common to both, who are Parananda and Paraa equipoised. Note : This is the view of the Purvakaulas : the relative dominance of Sakti. (At the time of dissolution Siva is the Principal and Sakti is the Accessory and vice versa at creation. Cf SVL, verse 34 : Sambhu rejoices at the time of dissolution).
ತಾಮಾಪಸತಾಂ ಭೂಮಸತಾಯ ಪರಣತಾಯಾಂ ನ ಹ ಪರಮ , ತಾಮೀವ ಸಾಾತಾಮನಂ ಪರಣಮಯತುಂ ವಶಾ ವಪುಷಾ ಚದಾನಂದಾಕಾರಂ ಶವಯುವತ ಭಾವೇೀನ ಬಭೃಷೇೀ . ೩೫ .
ಮನಃ ತಾಂ - you are the mind (element in the Angya cakra) ವಯೀಮ ತಾಂ - you are the space (element in the Vishuddhi cakra) ಮರುತ ಅಸ - you are the air (element in the Anahata cakra) ಮರುತ ಸಾರಥಃ ಅಸ - you are the fire (element in the Svadhishtana cakra) ತಾಂ ಆಪಃ - you are the water (element in the Manipura cakra) ತಾಂ ಭೂಮಃ - you are the earth (element in the Muladhara cakra) ತಾಯ ಪರಣಯತಾಂ - when you have trasformed (thus) ನ ಹ ಪರಮ - there is nothing else indeed ತಾಂ ಏವ - you yourself ಪರಣಮಯತುಂ - to transform ಸಾ ಆತಾಮನಂ - own self ವಶಾ ವಪುಷಾ - the universe
ಮನಸತಾಂ ವಯೀಮ ತಾಂ ಮರುದಸ ಮರುತಾುರಥರಸ
ಚತ ಆನಂದ ಆಕಾರಂ - the form of conciousness and bliss (Cit Sakti and Ananda Bhairava or the form of Brahman preceeding creation) ಶವಯುವತ - Oh wife of Siva! (Sakti) ಭಾವೇೀನ - by intention ಬಭೃಷೇೀ - you bear
You are mind, you are space, you are air, you are fire, you are water (and) you are earth. When you have transformed (thus), there is nothing else indeed. You yourself to transform your own self into the universe, bear the form of conciousness - bliss by intention, Oh wife of Siva! Note : This is the view of the Uttarakaulas : the absolute dominance of Sakti. (Sakti is the micro and macrocosmic universe. Cf SVL, verse 35 : Siva is all pervasive, within and without).
ಪರಂ ಶಂಭುಂ ವಂದೇೀ ಪರಮಲತ ಪಾಶಾಥಂ ಪರಚತಾ , ಯಮಾರಾಧಯನ ಭಕಾಾ ರವ ಶಶ ಶುಚೀನಾಮವಷಯೀ ನರಾಲೇೂೀಕೇೀ ಲೇೂೀಕೇೀ ನವಸತ ಹ ಭಾಲೇೂೀಕ ಭುವನೇೀ . ೩೬ .
ತವ - your ಆಜಾಚಕರಸಥಂ - 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 - ten million suns and moons ದುಯತ ಧರಂ - who bears the lustre of ಪರಂ ಶಂಭುಂ - Sambhu called Para (Supreme bliss, Siva) ವಂದೇೀ - I salute ಪರಮಲತ ಪಾಶಾಥಂಂಂ - who is touched on both sides ಪರಚತಾ - by Paraa Cit (Supreme conciousness, Sakti) ಯಂ ಆರಾಧಯನ - worshipping whom (Para Sambhu) ಭಕಾಾ - with devotion ರವ ಶಶ ಶುಚೀನಾಂ ಅವಷಯೀ - that is beyond the sun, moon and fire ನರಾಲೇೂೀಕೇೀ - in the invisible ಅಲೇೂೀಕೇೀ - unlike the (visible) world ನವಸತ ಹ - he indeed lives ಭಾಲೇೂೀಕ ಭುವನೇೀ - in the luminous plane (the Sahasrara cakra) I salute the Para Sambhu who is present in your Angya cakra, who bears the lustre of ten million suns and moons, (and) who is touched on both sides by Paraa Cit. He, worshipping whom (Para Sambhu) with devotion, certainly lives in the luminous plane, that is beyond the sun, moon and fire, which is
ತವಾಜಾಚಕರಸಥಂ ತಪನ ಶಶ ಕೇೂೀಟ ದುಯತಧರಂ
invisible and unlike the (visible) world. Note : The arrangement of the verses 36 - 41 is according to the order of origin of the five elements, one from the other : mind, space, air, fire, water and earth and corresponds to the respective cakras mentioned in verses 36 41. (The devotee worships Siva and Sakti in the Sricakra within the body. Cf SVL, verse 36 :The devotee worships Siva within the body).
ವಶುದೌೂ ತೇೀ ಶುದೂಸಫಟಕ ವಶದಂ ವಯೀಮ ಜನಕಮ ಶವಂ ಸೇೀವೇೀ ದೇೀವೀಮಪ ಶವಸಮಾನ ವಯವಸತಾಮ , ಯಯೂೀಃ ಕಾಂತಾಯ ಯಾಂತಾಯಃ ಶಶಕರಣ ಸಾರೂಪಯ ಸರಣೇೀಃ ವಧೂತಾಂತಧಾಾಥಂತಾ ವಲಸತ ಚಕೇೂೀರೀವ ಜಗತೀ . ೩೭ .
ವಶುದೌೂ ತೇೀ - in your Vishuddhi cakra ಶುದೂ ಸಫಟಕ - flawless crystal ವಶದಂ - pure ವಯೀಮ ಜನಕಮ - the originator of the space element ಶವಂ ಸೇೀವೇೀ - I worship Siva ದೇೀವೀಂ ಅಪ - along with Devi (Sakti) ಶವ ಸಮಾನ ವಯವಸತಾಂ - whose functions are equal to Siva ಯಯೂೀಃ ಕಾಂತಾಯಃ - whose (Siva and Sakti) lustre ಯಾಂತಾಯಃ - emerging ಶಶ ಕರಣ - moon beams ಸಾರೂಪಯ ಸರಣೇೀಃ - arranged similar to ವಧೂತ - dispelled ಅಂತಃ ಧಾಾಂತಾ - inner darkness ವಲಸತ - shines ಚಕೇೂೀರೀ ಇವ - like the Cakora bird (a mythological bird which subsists on moon beams, and hence rejoices, as per poetic convention) ಜಗತೀ - the worlds (heaven, earth and the nether worlds) I worship Siva, in your Vishuddhi cakra, who is pure as flawless crystal, who is the originator of the space element, along with Devi, whose functions are
equal to Siva; by whose emerging lustre arranged similar to moon beams, the worlds shine like the Cakora bird, with the inner darkness dispelled. (The devotee worshipping Siva and Sakti, rejoices with his ignorance dispelled. Cf SVL, verse 37 : The wise devotees of Siva obtain the joy of Siva who is with Uma).
ಸಮುನೇಲತ ಸಂವತಾಮಲ ಮಕರಂದೇೈಕ ರಸಕಂ ಭಜೇೀ ಹಂಸದಾಂದಾಂ ಕಮಪ ಮಹತಾಂ ಮಾನಸಚರಮ , ಯದಾಲಾಪಾದಷಾಟಶ ಗುಣತ ವದಾಯ ಪರಣತಃ ಯದಾದತೇತೀ ದೇೂೀಷಾದ ಗುಣಮಖಲಮದಭೋಃ ಪಯ ಇವ . ೩೮ .
ಸಮುನೇಲತ - fully bloomed ಸಂವತ ಕಮಲಂ - lotus of knowledge ಮಕರಂದಃ ಏಕ ರಸಕಂ - which relish only the honey ಭಜೇೀ - I adore ಹಂಸ ದಾಂದಾಂ - the pair of swans, Ham (Siva) and Sa (Sakti) ಕಂ ಅಪ - which are indescribable ಮಹತಾಂ - of great men ಮಾನಸ ಚರಂ - which move in the Manasa lake of the heart (swans permanently reside in the Manasa lake as per poetic convention) ಯತ ಆಲಾಪಾತ - from whose conversation ಅಷಾಟದಶ ಗುಣತ - enumerated as eighteen (Vedas, Vedangas etc) ವದಾಯಃ - systems of knowledge ಪರಣತಃ – developed ದೇೂೀಷಾತ - from sin ಯತ ಆದತೇತೀ - which accept ಗುಣಂ ಅಖಲಂ - all virtue
ಅದಭೋಃ ಪಯ ಇವ - like milk from water (as per poetic convention swans can seperate milk from water) I adore the indescribable pair of swans (Siva and Sakti), which relish only the honey of the fully bloomed lotus of knowledge, which move in the Manasa lake of the hearts of great men, from whose conversation the systems of knowledge enumerated as eighteen developed (and) which accept all virtue from sin, like (seperating) milk from water.
(Siva and Sakti are in the Manasa lake of the heart. Cf SVL, verse 38 : Siva and Sakti are in the lake of the heart).
ತಮೀಡೇೀ ಸಂವತಥಂ ಜನನ ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಮ , ಯದಾಲೇೂೀಕೇೀ ಲೇೂೀಕಾನ ದಹತ ಮಹತ ಕೇೂರೀಧ ಕಲತೇೀ ದಯಾದಾರಥ ಯಾ ದೃಷಟಃ ಶಶರಮುಪಚಾರಂ ರಚಯತ . ೩೯ .
ತವ ಸಾಾಧಷಾಾನೇೀ - in your Svadhishthana cakra ತವಹಂ - the fire element ಅಧಷಾಾಯ - having stationed ನರತಂ - uninterruptedly ತಂ ಈಡೇೀ - I praise ಸಂವತಥಂ - fire of dissolution (Siva as Rudra, the lord of dissolution or Sakti conceived as the fire of dissolution) ಜನನ - Oh Mother! (Sakti) ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಂ - and that great Samayaa (Sakti) ಯತ ಆಲೇೂೀಕೇೀ - the sight of which (the fire) ಲೇೂೀಕಾನ ದಹತ - burns the worlds ಮಹತ - great ಕೇೂರೀಧ ಕಲತೇೀ - impelled by anger (of Rudra) ದಯಾ ಆದಾರಥ - tender with compassion ಯಾ ದೃಷಟಃ - that look ಶಶರಂ ಉಪಚಾರಂ - cooling remedy ರಚಯತ - effects Oh Mother! having stationed the fire element in your Svadhishthana cakra, I praise uninterruptedly that fire of dissolution (Siva as Rudra) and that great Samayaa. The sight of which, (the fire) impelled by the great anger (of Rudra) burns the worlds, (while) that look (of your's), tender with compassion effects a cooling remedy. (Sakti's look effects a cooling remedy.
ತವ ಸಾಾಧಷಾಾನೇೀ ಹುತವಹಮಧಷಾಾಯ ನರತಂ
Cf SVL, verse 39 : Siva causes the sovereign remedy of knowledge - bliss to fructify).
ತಟತಾಂತಂ ಶಕಾಾ ತಮರ ಪರಪಂಥ ಸುಫರಣಯಾ ಸುಫರನಾಾನಾ ರತಾಾಭರಣ ಪರಣದೇೂೀಂದರಧನುಷಮ , ತವ ಶಾಯಮಂ ಮೀಘಂ ಕಮಪ ಮಣಪೂರೇೈಕ ಶರಣಂ ನಷೇೀವೇೀ ವಷಥಂತಂ ಹರಮಹರ ತಪತಂ ತರಭುವನಮ . ೪೦ .
ತಟತಾಂತಂ - as lightning ಶಕಾಾ - with Sakti ತಮರ ಪರಪಂಥ - foe of darkness ರಣಯಾ - flashing ರನ - shining ನಾನಾ ರತಾ ಆಭರಣ - variegated gem studded ornaments ಪರಣದೂ - formed ಇಂದರ ಧನುಷಂ - rainbow ತವ - your ಶಾಯಮಂ ಮೀಘಂ - dark cloud ಕಂ ಅಪ - indescribable ಮಣಪೂರ - the Manipura cakra ಏಕ ಶರಣಂ - sole resort ನಷೇೀವೇೀ - I worship ವಷಥಂತಂ - which showers ಹರ ಮಹರಃ - the fire of dissolution ತಪತಂ ತರಭುವನಂ - the burnt three worlds (heaven, earth and nether worlds) I worship that indescribable dark cloud which showers on the three worlds burnt by the fire of dissolution, which has your Manipura cakra as the sole resort, with Sakti as lightning flashing as the foe of darkness, (and) with a rainbow formed by (your) shining variegated gem studded ornaments. (The rain water of Sakti as the cloud cools the burnt worlds. Cf SVL, verse 40 : The nectarean water of Siva's tale causes the crop of devotion to fructify).
ನವಾತಾಮನಂ ಮನೇಯೀ ನವರಸ ಮಹಾತಾಂಡವ ನಟಂ , ಉಭಾಭಾಯಮೀತಾಭಾಯಮುದಯ ವಧಮುದೇಶಯ ದಯಯಾ ಸನಾಥಾಭಾಯಂ ಜಜೇೀ ಜನಕ ಜನನೀಮತ ಜಗದದಮ . ೪೧ .
ತವ ಆಧಾರೇೀ ಮಲೇೀ - in your Muladhara cakra ಸಹ ಸಮಯಯಾ - with Samayaa (Sakti) ಲಾಸಯ ಪರಯಾ - intent on the Lasya dance (dance of women) ನವ ಆತಾಮನಂ - one having nine parts (Siva) ಮನೇಯೀ - I worship ನವ ರಸ - the nine sentiments (of poetics) ಮಹಾ ತಾಂಡವ - the wonderful Tandava dance (dance of men) ನಟಂ - dancing ಉಭಾಭಾಯಂ ಏತಾಭಾಯಂ - in these two ಉದಯ ವಧಂ ಉದೇಶಯ - having creation as the object ದಯಯಾ ಸನಾಥಾಭಾಯಂ - who are endowed with compassion ಜಜೇೀ - acquired ಜನಕ ಜನನೀಮತ - a father and mother ಜಗತ ಇದಮ - this world In your Muladhara cakra, I worship Samayaa (Sakti) intent on the Lasya dance, with Navatman (Siva) dancing the wonderful Tandava dance (with it's) nine sentiments. This world has acquired a father and mother in these two, having creation as the object, (and) who are endowed with compassion. (Worship of Samayaa, the name of Sakti assigned by the Samayacarins who worship mentally and Navatman, the name of Siva assigned by the Kaulas who worship externally. Cf SVL, verse 41 : The mind (for internal worship) and the sense and motor organs (for external worship) engage in the worship of Siva). ಇತ ಶರೀಸೌಂದಯಥಲಹಯಾಥಂ ಆನಂದಲಹಯಾಥಖಯಃ ಪರಥಮೂೀಭಾಗಃ ಸಮಾಪತಃ Here ends Anandalahari, the first part of Soundaryalahari.
ತವಾಧಾರೇೀ ಮಲೇೀ ಸಹ ಸಮಯಯಾ ಲಾಸಯಪರಯಾ
ಕರೀಟಂ ತೇೀ ಹೇೈಮಂ ಹಮಗರಸುತೇೀ ಕೀತಥಯತ ಯಃ , ಸ ನೀಡೇೀಯಚಾಾಯಾಚುಾರಣಶಬಲಂ ಚಂದರ ಶಕಲಂ ಧನುಃ ಶೌನಾಸೀರಂ ಕಮತ ನ ನಬಧಾಾತ ಧಷಣಾಮ
ಗತೇೈಃ ಮಾಣಕಯತಾಂ - which have become gems ಗಗನ ಮಣಭಃ - with the twelve Adityas (suns) ಸಾಂದರ ಘಟತಂ - densely combined ಕರೀಟಂ ತೇೀ - your crown ಹೇೈಮಂ - golden ಹಮ ಗರ ಸುತೇೀ - Oh daughter of the snowy mountain! (Sakti) ಕೀತಥಯತ ಯಃ - he who narrates ನೀಡೇೀಯಚಾಾಯಾ - lustre of the celestial orbs ಛುರಣ ಶಬಲಂ - enveloped by variegated colour ಚಂದರ ಶಕಲಂ - the fragment of the moon (crescent moon) ಧನುಃ ಶೌನಾಸೀರಂ - bow of Indra (rainbow) ಕಂ ಇತ - is it? ನ ನಬಧಾಾತ - will he not compose? ಧಷಣಾಮ - 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, will he not compose in the hymn that the fragment of the moon is the rainbow, enveloped as it is by variegated colour from the lustre of the celestial orbs (the suns)? . ೪೨ .
ಗತೇೈಮಾಥಣಕಯತಾಂ ಗಗನಮಣಭಃ ಸಾಂದರಘಟತಂ
ಧುನೇೂೀತು ಧಾಾಂತಂ ನಸುತಲತದಲತೇೀಂದೀವರ ವನಂ ಘನಸಾಗೂ ಶಲಕಂ ಚಕುರ ನಕುರುಂಬಂ ತವ ಶವೇೀ ,
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
ಲಲಾಟಂ - forehead ಲಾವಣಯ ದುಯತ - lustrous beauty ವಮಲಂ - pure ಆಭಾತ - shines ತವ - of your's ಯತ - that ದಾತೀಯಂ - the second ತತ ಮನೇಯೀ - I think, it ಮಕುಟ ಘಟತಂ - enjoined to the crown ಚಂದರ ಶಕಲಂ - fragment of moon (crescent moon) ವಪಯಾಥಸ ನಾಯಸಾತ - on placing in reverse ಉಭಯಂ - the two ಅಪ - and ಸಂಭೂಯ ಚ ಮಥಃ - and combined mutually ಸುಧಾ ಲೇೀಪ ಸೂಯತಃ - with the seam plastered by nectar ಪರಣಮತ - transforms ರಾಕಾ ಹಮಕರಃ - the moon on a full moon night That forehead of yours which shines with pure lustrous beauty, I think it to be the second fragment of moon, enjoined to (your) crown. And the two on placing in reverse, and combined mutually, with the seam plastered by nectar, transforms into the moon on a full moon night.
ತಾದೀಯೀ ನೇೀತಾರಭಾಯಂ ಮಧುಕರ ರುಚಭಾಯಂ ಧೃತಗುಣಮ , ಧನುಮಥನೇಯೀ ಸವೇಯೀತರಕರ ಗೃಹೀತಂ ರತಪತೇೀಃ ಪರಕೇೂೀಷೇಾೀ ಮುಷೌಟ ಚ ಸಥಗಯತ ನಗೂಢಾಂತರಮುಮೀ . ೪೭ .
ಭುರವೌ - eyebrows ಭುಗೇಾೀ ಕಂಚತ - slightly curved ಭುವನ ಭಯ ಭಂಗ ವಯಸನನ - Oh one devoted to defeating fear of the world! (Sakti)
ಭುರವೌ ಭುಗೇಾೀ ಕಂಚದ ಭುವನ ಭಯ ಭಂಗ ವಯಸನನ
ತಾದೀಯೀ - your ನೇೀತಾರಭಾಯಂ - with (your) eyes ಮಧುಕರ ರುಚಭಾಯಂ - beautiful as bees ಧೃತ ಗುಣಂ ಧನುಃ - the bow with (bow) string fixed ಮನೇಯೀ - I think ಸವೇಯೀತರಕರ ಗೃಹೀತಂ - grasped by the left hand ರತ ಪತೇೀಃ - of the husband of Rati (Cupid) ಪರಕೇೂೀಷೇಾೀ ಮುಷೌಟ ಚ - the elbows and fist ಸಥಗಯತ - conceals ನಗೂಢಾಂತರಂ - hidden middle ಉಮೀ - 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, with (your eyes), beautiful as bees, the fixed bow string, grasped by the left hand, with the middle hidden by the elbow and the fist which conceals (it). Note : For a description of the bow of Cupid, see verse 6.
ಅಹಃ ಸೂತೇೀ ಸವಯ ತವ ನಯನಮಕಾಥತಮಕತಯಾ ತರಯಾಮಂ ವಾಮಂ ತೇೀ ಸೃಜತ ರಜನೀನಾಯಕತಯಾ , ತೃತೀಯಾ ತೇೀ ದೃಷಟದಥರದಲತ ಹೇೀಮಾಂಬುಜ ರುಚಃ ಸಮಾಧತೇತೀ ಸಂಧಾಯಂ ದವಸ ನಶಯೂೀರಂತರಚರೀಮ . ೪೮ .
ಅಹಃ - the day ಸೂತೇೀ - begets ಸವಯ ತವ ನಯನಂ - your right eye ಅಕಾಥತಮಕತಯಾ - being of the nature of the sun ತರಯಾಮಂ - night
ವಾಮಂ ತೇೀ - your left ಸೃಜತ - creates ರಜನೀ ನಾಯಕತಯಾ - being of the nature of the moon ತೃತೀಯಾ - third ತೇೀ ದೃಷಟಃ - your eye ದರ ದಲತ - slightly blossomed ಹೇೀಮಾಂಬುಜ - golden lotus ರುಚಃ - lustre ಸಮಾಧತೇತೀ - produces well ಸಂಧಾಯಂ - twilight ದವಸ ನಶಯೂೀಃ - day and night ಅಂತರ ಚರೀಮ - abiding in between Your right eye being of the nature of the sun, begets the day, your left (eye) being of the nature of the moon creates the night. Your third eye with the lustre of a slightly blossomed golden lotus produces well the twilight, abiding inbetween the day and night.
ವಶಾಲಾ ಕಲಾಯಣೀ ಸುಫಟರುಚರಯೂೀಧಾಯ ಕುವಲಯೈಃ ಕೃಪಾಧಾರಾಧಾರಾ ಕಮಪ ಮಧುರಾಭೇೂೀಗವತಕಾ , ಅವಂತೀ ದೃಷಟಸೇತೀ ಬಹುನಗರ ವಸಾತರ ವಜಯಾ ಧುರವಂ ತತತನಾಾಮ ವಯವಹರಣ ಯೂೀಗಾಯ ವಜಯತೇೀ . ೪೯ .
ವಶಾಲಾ - wide ಕಲಾಯಣೀ - auspicious ಸುಫಟ ರುಚಃ - full bloomed beauty ಅಯೂೀಧಾಯ - unassailable (in beauty) ಕುವಲಯೈಃ - by blue water lilies ಕೃಪಾ ಧಾರಾ - stream of compassion ಆಧಾರಾ - reservoir ಕಂ ಅಪ ಮಧುರಾ - indescribably sweet
ಆಭೇೂೀಗವತಕಾ - long ಅವಂತೀ - protecting ದೃಷಟಃ ತೇೀ - your eyes ಬಹು ನಗರ - many cities ವಸಾತರ ವಜಯಾ - surpassing the expanse ಧುರವಂ - certainly ತತ ತತ ನಾಮ - by their respective names (the cities named Visala, Kalyani, Ayodhya, Dhara, Madhura, Bhogavati, Avanti and Vijaya) ವಯವಹರಣ ಯೂೀಗಾಯ - deserving of usage ವಜಯತೇೀ - victorious Wide, auspicious, of full bloomed beauty, unassailable by blue water lilies, the reservoir of a stream of compassion, indescribably sweet, long, protecting, surpassing the expanse of many cities and deserving of usage by their respective names (Visala, Kalyani etc.), your eyes are certainly victorious.
ಕಟಾಕ ವಾಯಕೇೀಪ ಭರಮರಕಲಭೌ ಕಣಥಯುಗಲಮ , ಅಮುಂಚಂತೌ ದೃಷಾಟಾ ತವ ನವರಸಾಸಾಾದ ತರಲೌ ಅಸೂಯಾ ಸಂಸಗಾಥದಲಕ ನಯನಂ ಕಂಚದರುಣಮ . ೫೦.
ಕವೀನಾಂ - of poets ಸಂದಭಥಃ - composition ಸತಬಕ - flower cluster ಮಕರಂದ - honey (of flowers) ಏಕ ರಸಕಂ - solely relishing ಕಟಾಕ ವಾಯಕೇೀಪ - distracted glance ಭರಮರ ಕಲಭೌ - young bees ಕಣಥ ಯುಗಲಂ - pair of ears (listening to the composition) ಅಮುಂಚಂತೌ - not releasing ದೃಷಾಟಾ - having seen
ಕವೀನಾಂ ಸಂದಭಥ ಸತಬಕ ಮಕರಂದೇೈಕ ರಸಕಂ
ತವ - your ನವ ರಸ - nine (poetic) sentiments (Sringara, Raudra, Vira, Bhayanaka, Hasya, Karuna, Adbhuta, Bibhatsa and Santa) ಆಸಾಾದ ತರಲೌ - wanton in the relish ಅಸೂಯಾ - envy ಸಂಸಗಾಥತ - by contact with ಅಲಕ ನಯನಂ - the eye on the forehead ಕಂಚತ ಅರುಣಮ - 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, wanton in the relish of the nine sentiments (Sringara etc.) not releasing (your) pair of ears, the eye on (your) forehead is a little red by contact with envy. ಸೌಂದಯಥಲ ಹರ ೫೧ - ೬೦
ಸರೇೂೀಷಾ ಗಂಗಾಯಾಂ ಗರಶಚರತೇೀ ವಸಮಯವತೀ , ಹರಾಹಭೇೂಯೀ ಭೀತಾ ಸರಸರುಹ ಸೌಭಾಗಯ ಜನನೀ ಸಖೀಷು ಸೇೇರಾ ತೇೀ ಮಯ ಜನನ ದೃಷಟಃ ಸಕರುಣಾ . ೫೧ .
ಶವೇೀ - upon Siva ಶೃಂಗಾರ ಆದಾರಥ - melts with love (Sringara) ತತ ಇತರ ಜನೇೀ - upon other men ಕೃತುಾಪರಾ - exceedingly contemptuos (Bibhatsa) ಸರೇೂೀಷಾ - with anger (Raudra) ಗಂಗಾಯಾಂ - upon Ganga ಗರಶ ಚರತೇೀ - at the story of Girisa (Siva) ವಸಮಯವತೀ - astonished (Adbhuta) ಹರ ಅಹಭೇೂಯೀ - upon the serpents of Hara (Siva) ಭೀತಾ - frightened (Bhayanaka)
ಶವೇೀ ಶೃಂಗಾರಾದಾರಥ ತದತರಜನೇೀ ಕೃತುಾಪರಾ
ಸರಸರುಹ - lotuses ಸೌಭಾಗಯ ಜನನೀ - producer of beauty (redness), (Vira) ಸಖೀಷು - upon friends ತೇೀ – your ದೃಷಟಃ – eye ಸೇೇರಾ - smiling ಮಯ ಜನನ - on me Oh Mother!
ಸಕರುಣಾ - with compassion (Karuna)
Oh Mother! your eye melts with love (looking) upon Siva, is exceedingly contemptuos (while looking) on other men, is with anger (when looking) upon Ganga, is astonished at the story of Girisa, is frightened (when looking) upon the serpents of Hara, (it) is the producer of beauty in lotuses, smiling (when) looking upon friends and is with compassion (when looking) upon me.
ಪುರಾಂ ಭೇೀತುತಶಚತತಪರಶಮ ರಸ ವದಾರವಣ ಫಲೇೀ , ಇಮೀ ನೇೀತೇರೀ ಗೇೂೀತಾರಧರಪತ ಕುಲೇೂೀತತಂಸ ಕಲಕೇೀ ತವಾಕಣಾಥಕೃಷಟ ಸಮರಶರ ವಲಾಸಂ ಕಲಯತಃ . ೫೨ .
ಗತೇೀ - which have approached ಕಣಥ ಅಭಯಣಥಂ - the proximity of the ear ಗರುತ ಇವ - like feathers ಪಕಾಮಣ - eyelashes ದಧತೀ - which bear ಪುರಾಂ ಭೇೀತುತಃ - the destroyer of the bodies (physical, causal and astral), (Siva) ಚತತ - the mind ಪರಶಮ ರಸ - the sentiment of quietism ವದಾರವಣ - the defeat ಫಲೇೀ - which have as the object ಇಮೀ ನೇೀತೇರೀ - these two eyes ಗೇೂೀತಾರಧರಪತ - the lord of the mountains (Himavan) ಕುಲ ಉತತಂಸ ಕಲಕೇೀ - Oh bud on the family crest! (Sakti)
ಗತೇೀ ಕಣಾಥಭಯಣಥಂ ಗರುತ ಇವ ಪಕಾಮಣ ದಧತೀ
ತವ ಆಕಣಥ ಆಕೃಷಟ - drawn upto your ear ಸಮರ ಶರ - the arrow of Cupid ವಲಾಸಂ ಕಲಯತಃ - they pocess the grace Oh bud on the family crest of Himavan! these eyes of yours, which have approached the proximity of the ear, which bear eyelashes like feathers, which have the defeat of the sentiment of quietism of the mind of Siva as the object, drawn upto the ear, they pocess the grace of the arrow of Cupid.
ವಭಾತ ತಾನೇಾೀತರ ತರತಯಮದಮೀಶಾನ ದಯತೇೀ , ಪುನಃ ಸರಷುಟಂ ದೇೀವಾನ ದುರಹಣಹರರುದಾರನುಪರತಾನ ರಜಃ ಸತಾಂ ಬಭರತ ತಮ ಇತ ಗುಣಾನಾಂ ತರಯಮವ . ೫೩ .
ವಭಕತ - seperate ತೇೈವಣಯಥಂ - three colours (red, white and blue) ವಯತಕರತ - in combination ಲೀಲಾಂಜನತಯಾ - with beautifying collyrium ವಭಾತ - shines ತಾತ ನೇೀತರ ತರತಯಂ - your three eyes ಇದಂ - this (these eyes) ಈಶಾನ ದಯತೇೀ - Oh beloved of Isana (Siva) ಪುನಃ ಸರಷುಟಂ - to recreate ದೇೀವಾನ - the gods ದುರಹೀಣ ಹರ ರುದಾರನ - Druhina (Brahma), Hari (Vishnu) and Rudra (arising from rajas, satva and tamas respectively) ಉಪರತಾನ - who have ceased to exist (in universal dissolution) ರಜಃ - the property of rajas (red as per poetic convention) ಸತಾಂ - the property of satvam (white as per poetic convention) ಬಭರತ - bearing
ವಭಕತ ತೇೈವಣಯಥಂ ವಯತಕರತ ಲೀಲಾಂಜನತಯಾ
ತಮ - the property of tamas (blue as per poetic convention) ಇತ ಗುಣಾನಾಂ - the properties which are ತರಯಂ ಇವ - the three, as if Oh beloved of Isana ! these your three eyes shine with the three seperate colours (red, white and blue) in combination with beautifying collyrium, as if bearing the three properties which are : rajas, satva and tamas, to recreate the gods Druhina, Hari and Rudra, who have ceased to exist.
ಪವತರೀಕತುಥಂ ನಃ ಪಶುಪತ ಪರಾಧೀನ ಹೃದಯೀ ದಯಾ ಮತೇೈನೇೀಥತೇೈರರುಣ ಧವಲ ಶಾಯಮ ರುಚಭಃ , ನದಃ ಶೇೋೀಣೇೂೀ ಗಂಗಾ ತಪನತನಯೀತ ಧುರವಮಮುಮ ತರಯಾಣಾಂ ತೀಥಾಥನಾಮುಪನಯಸ ಸಂಭೇೀದಮನಘಮ . ೫೪ .
ಪವತರೀ ಕತುಥಂ - in order to purify ನಃ - us ಪಶುಪತ ಪರಾಧೀನ ಹೃದಯೀ - Oh one with a heart subservient to Pasupati (Siva)! ದಯಾ ಮತೇೈಃ ನೇೀತೇೈಃ - with eyes allied to compassion ಅರುಣ - red ಧವಲ - white ಶಾಯಮ ರುಚಭಃ - (and) dark blue colours ನದಃ ಶೇೋೀಣೇೂೀ - the river Sona (red in colour) ಗಂಗಾ - the river Ganga (white in colour) ತಪನ ತನಯಾ ಇತ - the river Kalindi or Yamuna (dark in colour), which are ಧುರವಂ - it is certain ಅಮುಂ - this ತರಯಾಣಾಂ ತೀಥಾಥನಾಂ - the three holy rivers ಉಪನಯಸ - you bring near ಸಂಭೇೀದಂ ಅನಘಮ - pure confluence Oh one with a heart subservient to Pasupati! with eyes allied to compassion, (and) with red, white and dark blue colours, it is certain that you bring near
(us) this pure confluence of the three holy rivers which are : the river Sona, the Ganga and the Yamuna in order to purify us.
ನಮೀಷೇೂೀನೇೇಷಾಭಾಯಂ ಪರಲಯಮುದಯಂ ಯಾತ ಜಗತೀ ತವೇೀತಾಯಹುಃ ಸಂತೇೂೀ ಧರಣಧರ ರಾಜನಯತನಯೀ , ತಾದುನೇೇಷಾಜಾೋತಂ ಜಗದದಮಶೇೀಷಂ ಪರಲಯತಃ ಪರತಾರತುಂ ಶಂಕೇೀ ಪರಹೃತ ನಮೀಷಾಸತವ ದೃಶಃ . ೫೫ .
ನಮೀಷ - closing of the eye lids ಉನೇೇಷಾಭಾಯಂ - opening of the eye lids ಪರಲಯಂ ಉದಯಂ - annihilation (and) creation ಯಾತ ಜಗತೀ - the world proceeds to ತವ - your ಇತ ಆಹುಃ ಸಂತಃ - thus say good men ಧರಣಧರ ರಾಜನಯ ತನಯೀ - Oh daughter of the royal mountain! (Sakti) ತಾತ ಉನೇೇಷಾತ ಜಾತಂ - born of the opening of your eye lids ಜಗತ ಇದಂ - this world ಅಶೇೀಷಂ - entire ಪರಲಯತಃ - from annihilation ಪರತಾರತುಂ - to protect ಶಂಕೇೀ - I think ಪರಹೃತ - abandoned ನಮೀಷಾಃ - closing the eye lids ತವ ದೃಶಃ - 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". I suspect that your eye has abandoned closing the eye lids to protect this entire world born of the opening of your eye lids, from annihilation.
ನಲೀಯಂತೇೀ ತೇೂೀಯೀ ನಯತಮನಮೀಷಾಃ ಶಫರಕಾಃ , ಇಯಂ ಚ ಶರೀಬಥದೂಚಾದ ಪುಟಕವಾಟಂ ಕುವಲಯಂ ಜಹಾತ ಪರತೂಯಷೇೀ ನಶ ಚ ವಘಟಯಯ ಪರವಶತ . ೫೬ .
ತವ - your ಅಪಣೇೀಥ - Oh Aparna! (Sakti) ಕಣೇೀಥ - in the ear ಜಪ ನಯನ - whispering eyes ಪೇೈಶುನಯ ಚಕತಾಃ -afraid of slander ನಲೀಯಂತೇೀ - they hide ತೇೂೀಯೀ - in the water ನಯತಂ - it is certain ಅನಮೀಷಾಃ - with unblinking (eyes) ಶಫರಕಾಃ - glittering female fish ಇಯಂ ಚ ಶರೀಃ - and this, the goddess of beauty ಬದೂ ಛದಃ - closed petal ಪುಟಕವಾಟಂ - fastened like a door ಕುವಲಯಂ - blue water lily ಜಹಾತ - abandons ಪರತೂಯಷೇೀ - at dawn ನಶ ಚ - and at night ವಘಟಯಯ - having opened ಪರವಶತ - 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. And this, the goddess of beauty abandons the blue water lily with closed
ತವಾಪಣೇೀಥ ಕಣೇೀಥ ಜಪನಯನ ಪೇೈಶುನಯ ಚಕತಾ
petal(s) fastened like a door at dawn, and enters having opened (it) at night (so as to reside in Sakti's eyes during the day and in the lily at night).
ದೃಶಾ ದಾರಘೀಯಸಾಯ ದರದಲತ ನೀಲೇೂೀತಪಲ ರುಚಾ ದವೀಯಾಂಸಂ ದೀನಂ ಸಾಪಯ ಕೃಪಯಾ ಮಾಮಪ ಶವೇೀ , ಅನೇೀನಾಯಂ ಧನೇೂಯೀ ಭವತ ನ ಚ ತೇೀ ಹಾನರಯತಾ ವನೇೀ ವಾ ಹಮಯೀಥ ವಾ ಸಮಕರ ನಪಾತೇೂೀ ಹಮಕರಃ . ೫೭ .
ದೃಶಾ - by (your) look ದಾರಘೀಯಸಾಯ - which is farsighted ದರ ದಲತ - slightly blossomed ನೀಲೇೂೀತಪಲ ರುಚಾ - with the beauty of the blue lotus ದವೀಯಾಂಸಂ - the far removed one ದೀನಂ - the poor one ಸಾಪಯ - you bathe (me) ಕೃಪಯಾ - compassion ಮಾಂ ಅಪ - me also ಶವೇೀ - Oh Sivaa! (Sakti) ಅನೇೀನ ಅಯಂ - by this, this one (the devotee) ಧನಯಃ ಭವತ - becomes blessed ನ ಚ - and no ತೇೀ - to you ಹಾನಃ ಇಯತಾ - loss by this ವನೇೀ ವಾ ಹಮಯೀಥ ವಾ - on the forest as well as the palace ಸಮಕರ ನಪಾತಃ - falls equally ಹಮಕರಃ - the moon Oh Sivaa! bathe me also the far removed, poor one with compassion by (your) look which is far sighted and is with the beauty of a slightly blossomed blue lotus. By this (look), this one (the devotee) becomes blessed, and there is no loss by this to you. The moon falls (shines) equally on the forest as well as the palace.
ನ ಕೇೀಷಾಮಾಧತೇತೀ ಕುಸುಮಶರ ಕೇೂೀದಂಡಕುತುಕಮ , ತರಶಚೀನೇೂೀ ಯತರ ಶರವಣಪಥಮುಲಲಂಘಯ ವಲಸನ ಅಪಾಂಗ ವಾಯಸಂಗೇೂೀ ದಶತ ಶರಸಂಧಾನ ಧಷಣಾಮ . ೫೮ .
ಅರಾಲಂ - curved ತೇೀ ಪಾಲೀಯುಗಲಂ - the margins of your pair of ears ಅಗ ರಾಜನಯ ತನಯೀ - Oh daughter of the royal mountain ! (Sakti) ನ ಕೇೀಷಾಂ ಆಧತೇತೀ - in whom will it not create ಕುಸುಮ ಶರ - one with the flower arrow (Cupid) ಕೇೂೀದಂಡ - the bow ಕುತುಕಂ - the vehement (belief) ತರಶಚೀನಃ - oblique ಯತರ - wherein ಶರವಣಪಥಂ - the reach of the ear ಉಲಲಂಘಯ - having passed through ವಲಸನ - glittering ಅಪಾಂಗ - the corner of the eye ವಾಯಸಂಗಃ - the attention ದಶತ - produces ಶರ ಸಂಧಾನ - fixed arrow ಧಷಣಾಂ - the understanding Oh daughter of the royal mountain! the curved margins of your pair of ears, in whom will it not create the vehement (belief of being) the bow of Cupid? Wherein the attention of the corner of the eye, having passed through the reach of the ear, glittering, produces the understanding of (being) an arrow fixed (to the bow string).
ಅರಾಲಂ ತೇೀ ಪಾಲೀಯುಗಲಮಗರಾಜನಯ ತನಯೀ
ಚತುಶಚಕರಂ ಮನೇಯೀ ತವ ಮುಖಮದಂ ಮನಮಥ ರಥಮ , ಯಮಾರೂಹಯ ದುರಹಯತಯವನರಥಮಕೇೀಥಂದು ಚರಣಂ ಮಹಾವೀರೇೂೀ ಮಾರಃ ಪರಮಥಪತಯೀ ಸಜೋತವತೇೀ . ೫೯ .
ಸುಫರತ - shining ಗಂಡಾಭೇೂೀಗ - cheeks ಪರತಫಲತ - reflectd ತಾಟಂಕ ಯುಗಲಂ - pair of ear rings ಚತುಶಚಕರಂ - four wheeled ಮನೇಯೀ - I think ತವ ಮುಖಂ ಇದಂ - this your face ಮನಮಥ ರಥಂ - the chariot of Cupid ಯಮ ಆರುಹಯ - having mounted which ದುರಹಯತ - seeks to assail ಅವನ ರಥಂ - the earth as a chariot ಅಕಥ ಇಂದು ಚರಣಂ - with the sun and moon for wheels ಮಹಾವೀರಃ ಮಾರಃ - the great warrior Mara (Cupid) ಪರಮಥಪತಯೀ - the lord of the Pramathas (attendents of Siva), ಸಜೋತವತೇೀ - 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. Having mounted which, the great warrior Cupid, seeks to assail Siva armed with the earth as a chariot with the sun and moon for wheels.
ಸುಫರದಗಂಡಾಭೇೂೀಗ ಪರತಫಲತ ತಾಟಂಕಯುಗಲಂ
ಪಬಂತಾಯಃ ಶವಾಥಣ ಶರವಣ ಚುಲುಕಾಭಾಯಮವರಲಮ ,
ಸರಸಾತಾಯಃ ಸೂಕತರಮೃತಲಹರೀ ಕೌಶಲಹರೀಃ
ಚಮತಾಾರ ಶಾಲಘಚಲತ ಶರಸಃ ಕುಂಡಲ ಗಣೇೂೀ ಝಣತಾಾರೇೈಸಾತರೇೈಃ ಪರತವಚನಮಾಚಷಟ ಇವ ತೇೀ . ೬೦ .
ಸರಸಾತಾಯಃ - of Saraswati ಸೂಕತಃ - excellent speech ಅಮೃತ ಲಹರೀ - the wave of nectar ಕೌಶಲಹರೀಃ - capable of depriving the felicity ಪಬಂತಾಯಃ - while drinking ಶವಾಥಣ - Oh Sarvani! (Sakti) ಶರವಣ ಚುಲುಕಾಭಾಯಂ - by the cups of the ears ಅವರಲಂ - continuously ಚಮತಾಾರ - poetical charm ಶಾಲಘ - in praise ಚಲತ ಶರಸಃ - nodding the head ಕುಂಡಲ ಗಣಃ - collection of ear rings ಝಣತಾಾರೇೈಃ ತಾರೇೈಃ - by loud jingling ಪರತವಚನಂ - reply ಆಚಷಟ ಇವ - as if endeavouring ತೇೀ - your Oh Sarvani!, while continuously drinking by the cups of the ears your excellent speech, capable of depriving the felicity of the wave of nectar (and) nodding the head in praise of (it's) poetical charm, the collection of ear rings of Saraswati are as if endeavouring to reply by (their) loud jingling.
ಸೌಂ ದಯಥ ಲಹ ರ ೬೧ - ೭೦
ತಾದೀಯೂೀ ನೇೀದೀಯಃ ಫಲತು ಫಲಮಸಾಮಕಮುಚತಮ , ವಹತಯಂತಮುಥಕಾತಃ ಶಶರಕರ ನಶಾಾಸ ಗಲತಂ ಸಮೃದಾೂೋ ಯತಾತಸಾಂ ಬಹರಪ ಚ ಮುಕಾತಮಣಧರಃ
ಅಸೌ - this ನಾಸಾವಂಶಃ - the bamboo like bridge of the nose ತುಹನ ಗರ - the snowy mountain (Himavan) ವಂಶ ಧವಜ ಪಟ - the banner of the race! (Sakti) ತಾದೀಯಃ – your ನೇೀದೀಯಃ - which is imminent ಫಲತು ಫಲಂ - let the reward fructify ಅಸಾಮಕಂ - for us ಉಚತಂ - appropriate ವಹತ - bears ಅಂತಃ ಮುಕಾತಃ - the pearls within (Bamboo bears pearls within by poetic convention) ಶಶರಕರ ನಶಾಾಸಃ - the cool exhalation (out of the left nostril controlled by the ಗಲತಂ – flowing moon, and hence cool) ಸಮೃದಾೂೋ ಯತ - from the profusion of which . ೬೧ .
ಅಸೌ ನಾಸಾವಂಶಸುತಹನ ಗರ ವಂಶ ಧವಜಪಟ
ತಾಸಾಂ ಬಹಃ ಅಪ ಚ - and on the outside also ಮುಕಾತ ಮಣ ಧರಃ - bears the pearl (nose ornament) Oh banner of the race of the snowy mountain! let this bamboo like bridge of your nose, fructify for us the reward which is imminent and appropriate. It (the nose) bears pearls within, and flowing from the profusion of which, by the cool exhalation (through the nostril), it bears the pearl (nose ornament) on the outside also.
ಪರವಕೇಯೀ ಸಾದೃಶಯಂ ಜನಯತು ಫಲಂ ವದುರಮಲತಾ , ನ ಬಂಬಂ ತದಬಂಬ ಪರತಫಲನ ರಾಗಾದರುಣತಂ
ರಕಾತಯಾಸತವ ಸುದತ ದಂತಚಾದರುಚೇೀಃ
ತುಲಾಮಧಾಯರೇೂೀಢುಂ ಕಥಮವ ವಲಜೇೋೀತ ಕಲಯಾ . ೬೨ .
ಪರಕೃತಾಯ – naturally ತವ – your ಆರಕಾತಯಾಃ - which is red ಪರವಕೇಯೀ - I speak ಸುದತ - Oh one with beautiful teeth! (Sakti) ಸಾದೃಶಯಂ - of that which is similar ಜನಯತು ಫಲಂ - let it bear fruit ವದುರಮ ಲತಾ - the coral creeper ನ - not ಬಂಬಂ - the Bimba fruit (which is red is commonly used by poets for comparing with a woman's lips) ತತ ಬಂಬ - that image (the red lips) ಪರತ ಫಲನ ರಾಗಾತ - out of desire to reflect ಅರುಣತಂ - is red ತುಲಾಂ - the balance ಅಧಾಯರೇೂೀಢುಂ - to ascend ಕಥಂ ಇವ - how will it (not be) ವಲಜೇೋೀತ - bashful ಕಲಯಾ - by a little bit Oh one with beautiful teeth! I speak of that which is similar to the beauty of your lips, which is naturally red. Let the coral creeper bear fruit! The Bimba fruit out of desire to reflect that image (the red lips) is red. (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. Hence an imaginary fruit, namely the coral fruit is suggested as a possible standard of comparison.
ದಂತ ಛದ ರುಚೇೀಃ - to the beauty of the lips
ಸಮತಜೇೂಯೀತಾುಾ ಜಾಲಂ ತವ ವದನ ಚಂದರಸಯ ಪಬತಾಂ ಚಕೇೂೀರಾಣಾಮಾಸೀದತ ರಸತಯಾ ಚಂಚು ಜಡಮಾ , ಅತಸೇತೀ ಶೀತಾಂಶೇೋೀರಮೃತ ಲಹರೀಮಾಮಲ ರುಚಯಃ ಪಬಂತ ಸಾಚಾಂದಂ ನಶ ನಶ ಭೃಶಂ ಕಾಂಜಕಧಯಾ . ೬೩ .
ಸಮತ - smile ಜೇೂಯೀತಾುಾ ಜಾಲಂ - mass of moon light ತವ ವದನ ಚಂದರಸಯ - of the moon of your face ಪಬತಾಂ -drinking ಚಕೇೂೀರಾಣಾಂ - for the Cakora birds (the Greek partridge by poetic convention feeds on moon beams) ಆಸೀತ - became ಅತ ರಸತಯಾ - from excessive (sweet) taste ಚಂಚು ಜಡಮಾ - dull in the beak ಅತಃ ತೇೀ - therefore they ಶೀತಾಂಶೇೋೀಃ - of the moon ಅಮೃತ ಲಹರೀಂ - the wave of nectar ಆಮಲ ರುಚಯಃ - desiring sour taste ಪಬಂತ - they drink ಸಾಚಾಂದಂ - of their own free will ನಶ ನಶ - every night ಭೃಶಂ - excessively ಕಾಂಜಕ ಧಯಾ - thinking it to be sour gruel The Cakora birds drinking the mass of moonlight of (your) smile, of the moon of your face became dull in the beak, from excesive (sweet) taste. Desiring sour taste, therefore, they drink of their own free will, excessively every night, the wave of nectar of the moon, thinking it to be sour gruel.
ಜಪಾಪುಷಪಚಾಾಯಾ ತವ ಜನನ ಜಹಾಾ ಜಯತ ಸಾ , ಯದಗಾರಸೀನಾಯಾಃ ಸಫಟಕ ದೃಷದಚಾಚಾವಮಯೀ ಸರಸಾತಾಯ ಮತಥಃ ಪರಣಮತ ಮಾಣಕಯ ವಪುಷಾ . ೬೪ .
ಅವಶಾರಂತಂ - unceasingly
ಅವಶಾರಂತಂ ಪತುಯಗುಥಣಗಣ ಕಥಾಮರೀಡನಜಪಾ
ಪತುಯಃ - of the husband (Siva) ಗುಣ ಗಣ ಕಥಾ - stories enumerating the virtues ಆಮರೀಡನ ಜಪಾ - by repeated prayer ಜಪಾ ಪುಷಪ ಛಾಯಾ - the colour of the hibiscus flower (red) ತವ ಜನನ - your Oh Mother! (Sakti) ಜಹಾಾ - tongue ಜಯತ ಸಾ - that (tongue) is victorious ಯತ - of which ಅಗರ ಆಸೀನಾಯಾಃ - seated on the tip ಸಫಟಕದೃಷದ - crystal stone ಅಚಾ ಛವಮಯೀ - clearly brilliant ಸರಸಾತಾಯಃ - of Saraswati ಮತಥಃ - form ಪರಣಮತ - is transformed ಮಾಣಕಯ - ruby ವಪುಷಾ - appearence Oh Mother! that tongue of your's (which) is the colour of the hibiscus flower, by unceasingly repeated prayer of stories enumerating the virtues of (your) husband, is victorious. 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 , ವಶಾಖೇೀಂದೇೂರೀಪೇೀಂದೇೈಃ ಶಶವಶದ ಕಪೂಥರಶಕಲಾ ವಲೀಯಂತೇೀ ಮಾತಸತವ ವದನ ತಾಂಬೂಲ ಕಬಲಾಃ . ೬೫ .
ರಣೇೀ - in battle ಜತಾಾ - having won ಅಪಹೃತ - who have removed ದೇೈತಾಯನ - the Daityas (the demons)
ರಣೇೀ ಜತಾಾ ದೇೈತಾಯನಪಹೃತ ಶರಸೇತೈಃ ಕವಚಭಃ
ಶರಸೇತೈಃ - with helmets
ಕವಚಭಃ - with armours
ನವೃತೇೈಃ - who have returned ಚಂಡಾಂಶ - the share of Chanda (a demi god attendent of Siva) ತರಪುರಹರ ನಮಾಥಲಯ - the remnants of offerings to the Destroyer of the three bodies (physical, causal and astral), (Siva) ವಮುಖೇೈಃ - who are averse to ವಶಾಖ - Kartikeya (son of Siva and Sakti, and the commander of the gods in battle) ಇಂದರ - Indra (the lord of the gods) ಉಪೇೀಂದೇೈಃ - by Vishnu (the elder brother of Indra) ಶಶ ವಶದ - white as the moon ಕಪೂಥರ ಶಕಲಾ - fragments of camphor ತವ ವದನ - your mouth ವಲೀಯಂತೇೀ - they are dissolved (by chewing) ಮಾತಃ - Oh Mother! (Sakti) ತಾಂಬೂಲ - the betel leaf and areca nut (chewed after a meal) ಕಬಲಾಃ - mouthfuls Oh Mother! the mouthfuls of betel leaf and areca nut with fragments of camphor white as the moon, from your mouth, are dissolved (by chewing) by Visakha, Indra and Upendra, who have returned, having won the Daityas in battle, who have removed the helmets and armour and who are averse to the remnants of offerings to Siva, which is the share of Chanda (alone).
ವಪಂಚಾಯ ಗಾಯಂತೀ ವವಧಮಪದಾನಂ ಪಶುಪತೇೀ ಸತಾಯಾರಬೇೂೀ ವಕುತಂ ಚಲತಶರಸಾ ಸಾಧುವಚನೇೀ , ತದೀಯೈಮಾಥಧುಯೈಥರಪಲಪತ ತಂತರೀಕಲರವಾಂ ನಜಾಂ ವೀಣಾಂ ವಾಣೀ ನಚುಲಯತ ಚೇೂೀಲೇೀನ ನಭೃತಮ . ೬೬ .
ವಪಂಚಾಯ - with the lute ಗಾಯಂತೀ - singing ವವಧ - varied ಅಪದಾನಂ - noble work
ಪಶುಪತೇೀಃ - of Pasupati (Siva) ತಾಯಾ ಆರಬೇೂೀ - when you began ವಕುತಂ - to speak ಚಲತ ಶರಸಾ - with the nodding of the head (in appreciation) ಸಾಧು ವಚನೇೀ - words of approbation ತದೀಯೈಃ - by their ಮಾಧುಯೈಥಃ - sweetness (of the words) ಅಪಲಪತ - detracted ತಂತರೀ ಕಲ ರವಾಂ - the low sweet tones of the strings (of the lute) ನಜಾಂ ವೀಣಾಂ - own lute ವಾಣೀ - Saraswati (the goddess of speech, learning, music etc) ನಚುಲಯತ - covers ಚೇೂೀಲೇೀನ - by the wrapper ನಭೃತಮ - out of sight When Saraswati was singing with the lute of the varied noble work(s) of Pasupati, (and) when you began to speak words of approbation with the nodding of (your) head, (thinking) the low sweet tones of the strings of her own lute as detracted by their sweetness, she covers (it) out of sight with the wrapper.
ಗರಶೇೀನೇೂೀದಸತಂ ಮುಹುರಧರಪಾನಾಕುಲತಯಾ , ಕರಗಾರಹಯಂ ಶಂಭೇೂೀಮುಥಖಮುಕುರವೃಂತಂ ಗರಸುತೇೀ ಕಥಂಕಾರಂ ಬೂರಮಸತವ ಚುಬುಕಮೌಪಮಯ ರಹತಮ . ೬೭ .
ಕರಾಗೇರೀಣ - by the tips of the hand ಸಪೃಷಟಂ - touched ತುಹನ ಗರಣಾ - by the snowy mountain (Himavan, the father) ವತುಲತಯಾ - with paternal affection ಗರಶೇೀನ - by Girisa (Siva)
ಕರಾಗೇರೀಣ ಸಪೃಷಟಂ ತುಹನಗರಣಾ ವತುಲತಯಾ
ಉದಸತಂ - raised ಮುಹುಃ - repeatedly ಅಧರ ಪಾನ ಆಕುಲತಯಾ - intent on kissing ಕರ ಗಾರಹಯಂ - worthy of being held by the hand ಶಂಭೇೂೀಃ - of Sambhu (Siva) ಮುಖ ಮುಕುರ ವೃಂತಂ - the handle for the mirror of the face ಗರ ಸುತೇೀ - Oh daughter of the mountain! (Sakti) ಕಥಂಕಾರಂ ಬೂರಮಃ - in what manner will we speak ತವ - of your ಚುಬುಕಂ - chin ಔಪಮಯ ರಹತಮ - 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, which was repeatedly raised by Girisa intent on kissing, which is worthy of being held by the hand of Sambhu, which is the handle for the mirror of the face nd which is beyond compare?
ತವ ಗರೀವಾ ಧತೇತೀ ಮುಖಕಮಲನಾಲ ಶರಯಮಯಮ , ಸಾತಃ ಶೇಾೀತಾ ಕಾಲಾಗರು ಬಹುಲ ಜಂಬಾಲಮಲನಾ ಮೃಣಾಲೀಲಾಲತಯಂ ವಹತ ಯದಧೇೂೀ ಹಾರಲತಕಾ .೬೮ .
ಭುಜ ಆಶೇಲೀಷಾತ - from the embrace of the arms ನತಯಂ - always ಪುರದಮಯತುಃ - of the subduer of the (three) bodies (Siva) ಕಂಟಕವತೀ - with horripilation ತವ ಗರೀವಾ - your throat ಧತೇತೀ - bears ಮುಖ ಕಮಲ - the lotus of the face
ಭುಜಾಶೇಲೀಷಾನಾತಯಂ ಪುರದಮಯತುಃ ಕಂಟಕವತೀ
ನಾಲ ಶರಯಮ - the beauty of the stalk ಇಯಂ - this ಸಾತಃ - innately ಶೇಾೀತಾ - white ಕಾಲ ಅಗರು - black sandal ಬಹುಲ - copious ಜಂಬಾಲ ಮಲನಾ - mud soiled ಮೃಣಾಲೀ - root of the lotus ಲಾಲತಯಂ - loveliness ವಹತ - bears ಯತ ಅಧಃ - below which ಹಾರ ಲತಕಾ - the necklace of pearls This your throat which is with horripilation always from the embrace of the arms of Siva, bears the beauty of the stalk of the lotus of the face. Below which the necklace of pearls, innately white (and) soiled by the copious mud of the black sandal bears the loveliness of the root of the lotus.
ವವಾಹ ವಾಯನದೂ ಪರಗುಣಗುಣ ಸಂಖಾಯ ಪರತಭುವಃ , ವರಾಜಂತೇೀ ನಾನಾವಧ ಮಧುರ ರಾಗಾಕರ ಭುವಾಂ ತರಯಾಣಾಂ ಗಾರಮಾಣಾಂ ಸಥತ ನಯಮ ಸೀಮಾನ ಇವ ತೇೀ . ೬೯ .
ಗಲೇೀ - in the neck ರೇೀಖಾಃ ತಸರಃ - three lines ಗತ - musical modes ಗಮಕ - musical modulations ಗೀತ - songs ಏಕ ನಪುಣೇೀ - Oh sole expert! ವವಾಹ ವಾಯನದೂ - tied well at the wedding ಪರಗುಣ ಗುಣ ಸಂಖಾಯ - the number of the many stranded thread
ಗಲೇೀ ರೇೀಖಾಸತಸೇೂರೀ ಗತ ಗಮಕ ಗೀತೇೈಕ ನಪುಣೇೀ
ಪರತಭುವಃ - a reminder ವರಾಜಂತೇೀ - they shine ನಾನಾ ವಧ - many varieties ಮಧುರ ರಾಗ - sweet musical modes ಭುವಾಂ - produced from ನಯಮ – restricting ಆಕಾರ - the forms of ತರಯಾಣಾಂ - the three ಸೀಮಾನ - boundary
ಗಾರಮಾಣಾಂ - scales of music ಸಥತ - fixity ಇವ – like ತೇೀ - your Oh sole expert of musical modes, 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, which are like the boundary restricting the fixity of the three scales of music, from which the forms of many varieties of sweet musical modes are produced, shine.
ಮೃಣಾಲೀ ಮೃದಾೀನಾಂ ತವ ಭುಜಲತಾನಾಂ ಚತಸೃಣಾಂ ಚತುಭಥಃ ಸೌಂದಯಥಂ ಸರಸಜಭವಃ ಸೌತತ ವದನೇೈಃ , ನಖೇೀಭಯಃ ಸಂತರಸಯನ ಪರಥಮ ಮಥನಾದಂಧಕರಪೀಃ ಚತುಣಾಥಂ ಶೀಷಾಥಣಾಂ ಸಮಮಭಯ ಹಸಾತಪಥಣ ಧಯಾ . ೭೦ .
ಮೃಣಾಲೀ - lotus stalk ಮೃದಾೀನಾಂ - soft as ತವ ಭುಜ ಲತಾನಾಂ - your creeper like hands ಚತಸೃಣಾಂ - four (hands) ಚತುಭಥಃ - with the four (mouths) ಸೌಂದಯಥಂ - beauty ಸರಸಜ ಭವಃ - the lotus born (Brahma) ಸೌತತ - praises ವದನೇೈಃ - with (his) mouths (in the four remaining heads out of the original five)
ನಖೇೀಭಯಃ - of the nails ಸಂತರಸಯನ - being afraid ಪರಥಮ ಮಥನಾತ - from the destruction of the first (head) ಅಂಧಕ ರಪೀಃ - of the enemy of (the demon) Andhaka, (Siva) ಚತುಣಾಥಂ - the four (heads) ಶೀಷಾಥಣಾಂ - (remaining) heads ಸಮಂ - simultaneous ಅಭಯ ಹಸತ - the hand offering refuge from fear ಅಪಥಣ ಧಯಾ - with the mind to placing Brahma praises the beauty of your four creeper like hands, soft as the lotus stalk with (his) four (remaining) mouths, being afraid of the nails of Siva from the destruction of the first (head, by them), with the mind to the simultaneous placing of the four (remaining) heads in the hand offering refuge from fear.
ಸೌ ಂದ ಯಥಲ ಹರ ೭೧ - ೮೦ ಕರಾಣಾಂ ತೇೀ ಕಾಂತಂ ಕಥಯ ಕಥಯಾಮಃ ಕಥಮುಮೀ , ಕಯಾಚದಾಾ ಸಾಮಯಂ ಭಜತು ಕಲಯಾ ಹಂತ ಕಮಲಂ ಯದ ಕರೀಡಲಲಕೇ ಚರಣ ತಲಲಾಕಾರಸ ಚಣಮ . ೭೧ .
ನಖಾನಾಂ - of the nails ಉದೇೂಯೀತೇೈಃ - which shine with ನವ ನಲನ ರಾಗಂ - the redness of the new lotus ವಹಸತಾಂ - which detract ಕರಾಣಾಂ ತೇೀ your hands ಕಾಂತಂ - beauty ಕಥಯ - you tell ಕಥಯಾಮಃ ಕಥಂ - how will we speak
ನಖಾನಾಮುದೇೂಯೀತೇೈನಥವನಲನ ರಾಗಂ ವಹಸತಾಂ
ಉಮೀ - Oh Uma! (Sakti) ಕಯಾಚತ ವಾ - somehow ಸಾಮಯಂ ಭಜತು - let it obtain similarity ಕಲಯಾ - a little ಹಂತ - alas ಯದ - if ಕಮಲಂ - the lotus
ಕರೀಡಲಲಕೇ - Lakshmi (the godess of wealth who resides in the lotus) who plays ಚರಣ ತಲ - the sole of the foot ಲಾಕಾ ರಸ ಚಣಮ - acquires the (decorative) red dye Oh Uma! you tell (us), how will we speak of the beauty of your hands, which detract (your) nails which shine with the redness of the new lotus? Alas, let the lotus some how obtain a little similarity (for becoming an object of comparison). (This will be possible only) if it acquires the red dye from the sole of the foot of Lakshmi who plays (on it).
ತದೇೀವಂ ನಃ ಖೇೀದಂ ಹರತು ಸತತಂ ಪರಸುಾತಮುಖಮ , ಯದಾಲೇೂೀಕಾಯಶಂಕಾಕುಲತ ಹೃದಯೂೀ ಹಾಸಜನಕಃ ಸಾ ಕುಂಭೌ ಹೇೀರಂಬಃ ಪರಮೃಶತ ಹಸೇತೀನ ಝಟತ . ೭೨ .
ಸಮಂ - simulataneously ದೇೀವ - Oh Devi! (Sakti) ಸಾಂದ - Skanda (Kartikeya, the son of Siva and Sakti) ದಾಪವದನ - the elephant faced one ( Ganesa who is treated as a son by Siva and Sakti) ಪೀತಂ - drink * missing text * ಸಾ ಕುಂಭೌ - his own frontal globes (on the forehead of the elephant) ಹೇೀರಂಬಃ - Ganesa ಪರಮೃಶತ - touches ಹಸೇತೀನ - by the hand ಝಟತ - quickly
ಸಮಂ ದೇೀವ ಸಾಂದ ದಾಪವದನ ಪೀತಂ ಸತನಯುಗಂ
Oh Devi! let this your pair of breasts, pouring forth from the tip, (milk) drunk simultaneously by Skanda and Ganesa remove our pain always. Having seen which (the bosom), Heramba with a heart confounded by doubt, quickly touches by the hand his own frontal globes (on his elephant face) (and) causes laughter (in the divine couple).
ಅಮ ತೇೀ ವಕೇೂೀಜಾವಮೃತರಸ ಮಾಣಕಯ ಕುತುಪೌ ನ ಸಂದೇೀಹಸಪಂದೇೂೀ ನಗಪತ ಪತಾಕೇೀ ಮನಸ , ಪಬಂತೌ ತೌ ಯಸಾಮದವದತ ವಧೂಸಂಗ ರಸಕೌ ಕುಮಾರಾವದಾಯಪ ದಾರದವದನ ಕೌರಂಚದಲನೌ . ೭೩ .
ಅಮ ತೇೀ - these your ವಕೇೂೀಜೌ - breasts ಅಮೃತ ರಸ - the essence of ambrosia ಮಾಣಕಯ ಕುತುಪೌ - two ruby containers ನ ಸಂದೇೀಹ ಸಪಂದಃ - not a quiver of doubt ನಗ ಪತ ಪತಾಕೇೀ - Oh banner of the Lord of mountains (Himavaan)! (Sakti) ಮನಸ ನಃ - in our minds ಪಬಂತೌ ತೌ - those two who drink ಯಸಾಮತ - from it ಅವದತ - are unknowing ವಧೂ ಸಂಗ ರಸಕೌ - the pleasure of union with spouse ಕುಮಾರೌ - young boys ಅದಯ ಅಪ - even today ದಾರದ ವದನ - one with an elephant face (Ganesa) ಕೌರಂಚ ದಲನೌ - the breaker of the Krauncha mountain (Kartikeya)
Oh banner of the lord of mountains! These your breasts are the ruby containers of the essence of ambrosia. There is not a quiver of doubt in our minds (in this matter). Those two who drink from it, (namely), Ganesa and Kartikeya are young boys even today, unknowing of the pleasure of union with the spouse.
ಸಮಾರಬಾೂಂ ಮುಕಾತಮಣಭರಮಲಾಂ ಹಾರಲತಕಾಮ , ಕುಚಾಭೇೂೀಗೇೂೀ ಬಂಬಾಧರರುಚಭರಂತಃ ಶಬಲತಾಂ ಪರತಾಪವಾಯಮಶಾರಂ ಪುರದಮಯತುಃ ಕೀತಥಮವ ತೇೀ . ೭೪ .
ವಹತ - bears ಅಂಬ - Oh Mother! ಸತಂಬೇೀರಮ ದನುಜ - the elephant demon (Gajasura, vanquished by Siva) ಕುಂಭ ಪರಕೃತಭಃ - sourced from the frontal globes (on the face of Gajasura) ಸಮಾರಬಾೂಂ - commenced (made) with ಮುಕಾತಮಣಭಃ - with pearls (from elephants are whitish grey in colour by poetic convention) ಅಮಲಾಂ - spotless ಹಾರ ಲತಕಾಮ - the necklace of pearls ಕುಚ ಆಭೇೂೀಗಃ - the expanse of the bossom ಬಂಬ ಅಧರ ರುಚಭಃ - by the colour of the Bimba (a red fruit) like lips ಅಂತಃ ಶಬಲತಾಂ - variegated internally ಪರತಾಪ - valour (the colour red by poetic convention) ವಾಯಮಶಾರಂ - mingled with ರದಮಯತುಃ - of the subduer of the (three) cities (of the demons) or bodies (of man), (Siva) ಕೀತಥಂ ಇವ - like the fame (the colour white by poetic convention) ತೇೀ - your Oh Mother! the expanse of your bosom bears the spotless necklace of pearls,
ವಹತಯಂಬ ಸತಂಬೇೀರಮದನುಜ ಕುಂಭಪರಕೃತಭಃ
made with the pearls sourced from the frontal globes of Gajasura (and whitish grey in colour). Variegated internally by the colour of (your) Bimba like (red) lips, it is like the fame (white) mingled with the valour (red) of Siva.
ತವ ಸತನಯಂ ಮನೇಯೀ ಧರಣಧರಕನೇಯೀ ಹೃದಯತಃ ಪಯಃ ಪಾರಾವಾರಃ ಪರವಹತ ಸಾರಸಾತಮವ , ದಯಾವತಾಯ ದತತಂ ದರವಡಶಶುರಾಸಾಾದಯ ತವ ಯತ ಕವೀನಾಂ ಪೌರಢಾನಾಮಜನ ಕಮನೀಯಃ ಕವಯತಾ . ೭೫ .
ತವ ಸತನಯಂ - your breast milk ಮನೇಯೀ - I think ಧರಣಧರ ಕನೇಯೀ - Oh daughter of the mountain (Himavaan)! (Sakti) ಹೃದಯತಃ - from the heart ಪಯಃ ಪಾರಾವಾರಃ - the ocean of milk ಪರವಹತ - flows ಸಾರಸಾತಂ ಇವ - as the nature of Saraswati (the godess of learning) ದಯಾವತಾಯ - by one pocessed of compassion (for the hungry child) ದತತಂ - was given ದರವಡ ಶಶು - the Dravidian child ಆಸಾಾದಯ - having tasted ತವ - your ಯತ - which ಕವೀನಾಂ - among poets ಪೌರಢಾನಾಂ - among mighty ಅಜನ - became ಕಮನೀಯಃ – charming ಕವಯತಾ - composer Oh daughter of the mountain!, I think your breast milk is the ocean of milk which flows from the heart as the nature of Saraswati. Having tasted your (milk) which was given by (you) possessed of compassion, the Dravidian child became a charming composer amongst mighty poets. Note : The identity of the Dravidian child is controversial. Reputed to be Sri
Sankara, or a Siddha who had composed the Anandalahari, or the Saint Tirugnanasambandhar.
ಗಭೀರೇೀ ತೇೀ ನಾಭೀಸರಸ ಕೃತಸಂಗೇೂೀ ಮನಸಜಃ , ಸಮುತತಸೌಥ ತಸಾಮದಚಲ ತನಯೀ ಧೂಮಲತಕಾ ಜನಸಾತಂ ಜಾನೀತೇೀ ತವ ಜನನ ರೇೂೀಮಾವಲರತ . ೭೬ .
ಹರ ಕೇೂರೀಧ - the fury of Hara (Siva) ಜಾಾಲಾವಲಭಃ - by the series of flames ಅವಲೀಢೇೀನ - devoured by ವಪುಷಾ - with a body ಗಭೀರೇೀ - in the deep ತೇೀ - your ನಾಭೀ ಸರಸ - in the pool of the navel ಕೃತ ಸಂಗಃ - became immersed ಮನಸಜಃ - Cupid ಸಮುತತಸೌಥ - arose ತಸಾಮತ - from it ಅಚಲ ತನಯೀ - Oh daughter of the mountain (Himavaan)! (Sakti) ಧೂಮ ಲತಕಾ - tendril of smoke ಜನಃ - people ತಾಂ - it ಜಾನೀತೇೀ - think ತವ ಜನನ - your Oh Mother! ರೇೂೀಮ ಆವಲಃ ಇತ - 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, Cupid became immersed in the deep pool of your navel. A tendril of smoke arose from it. Oh Mother! people think of it as your line of
ಹರಕೇೂರೀಧ ಜಾಾಲಾವಲಭರವಲೀಢೇೀನ ವಪುಷಾ
hair (above the navel).
ಯದೇೀತತಾಾಲಂದೀ ತನುತರತರಂಗಾಕೃತ ಶವೇೀ ಕೃಶೇೀ ಮಧೇಯೀ ಕಂಚಜೋನನ ತವ ಯದಾಭತ ಸುಧಯಾಮ , ವಮದಾಥದನೇೂಯೀನಯಂ ಕುಚಕಲಶಯೂೀರಂತರಗತಂ ತನೂ ಭೂತಂ ವಯೀಮ ಪರವಶದವ ನಾಭಂ ಕುಹರಣೀಮ . ೭೭ .
ಯತ ಏತತ - this which ಕಾಲಂದೀ - the river Kalindi (Yamuna, with dark blue water as per poetic convention) ತನುತರ ತರಂಗ - very small wave ಆಕೃತ - shaped ಶವೇೀ - Oh Sivaa! (Sakti) ಕೃಶೇೀ ಮಧೇಯೀ - in your lean waist ಕಂಚತ - the something (the line of hair above the navel) ಜನನ ತವ Oh Mother!, your ಯತ ಭಾತ - which manifests ಧಯಾಮ - to wise men ವಮದಾಥತ - from the friction ಅನೇೂಯೀನಯಂ - mutual ಕುಚ ಕಲಶಯೂೀಃ - of the pitcher like (shapely) breasts ಅಂತರ ಗತಂ - which is inbetween (the line of hair) ತನೂ ಭೂತಂ - has become slim ವಯೀಮ - the sky (dark blue in colour) ಪರವಶತ ಇವ - as if entering ನಾಭಂ - the navel ಕುಹರಣೀಮ - the cave
Oh Sivaa! Oh Mother! this something which is shaped like a very small wave of the river Kalindi, in your lean waist, which manifests (itself only) to wise men, is like the sky, which is in between the pitcher like breasts, (and) has become slim from (their) mutual friction, (and) which is entering the cave of the navel.
ಕಲಾವಾಲಂ ಕುಂಡಂ ಕುಸುಮಶರತೇೀಜೇೂೀಹುತಭುಜಃ , ರತೇೀಲೀಥಲಾಗಾರಂ ಕಮಪ ತವ ನಾಭಗಥರಸುತೇೀ ಬಲದಾಾರಂ ಸದೇೂೀಗಥರಶ ನಯನಾನಾಂ ವಜಯತೇೀ . ೭೮ .
ಸಥರಃ - steady ಗಂಗಾ ಆವತಥಃ - whirlpool of the river Ganga (Ganges) ಸತನ ಮುಕುಲ - the breasts for (flower) buds ರೇೂೀಮ ಆವಲ ಲತಾ - the creeper like line of hair (above the navel) ಕಲಾ ಆವಾಲಂ - basin (for water) for the part (of the creeper) ಕುಂಡಂ - hollow (for the sacrificial fire) ಕುಸುಮಶರ ತೇೀಜಃ - the lustre of one with the flower arrow (Cupid) ತ ಭುಜಃ - (one whose arms receive oblations), fire ರತೇೀಃ - of Rati ಲೀಲಾಗಾರಂ - pleasure house ಕಂ ಅಪ - indescribable ತವ ನಾಭಃ - your navel ಗರ ಸುತೇೀ - Oh daughter of the mountain (Himavaan)!, (Sakti) ಬಲದಾಾರಂ - the opening of the cave ಸದೇೂೀಃ - of (sacrificial) fufilment ಗರಶ - of Girisa (Siva) ನಯನಾನಾಂ - to the eyes ವಜಯತೇೀ - let it be victorious Oh daughter of the mountain! let your navel which is a steady whirlpool of the river Ganga, which is a basin for the part of the creeper like line of hair with the breasts for (flower) buds, which is the hollow for the (sacrificial) fire of the lustre of Cupid, which is the pleasure house of Rati, which is like the opening of the cave of (sacrificial) fulfilment to the eyes of Girisa, (and) which is indescribable, be victorious.
ಸಥರೇೂೀ ಗಂಗಾವತಥಃ ಸತನ ಮುಕುಲರೇೂೀಮಾವಲಲತಾ
ನಸಗಥ ಕೀಣಸಯ ಸತನತಟಭರೇೀಣ ಕಲಮಜುಷೇೂೀ
ನಮನೂಮತೇೀಥನಾಥರೀ ತಲಕ ಶನಕೇೈಸುತಟಯತ ಇವ , ಚರಂ ತೇೀ ಮಧಯಸಯ ತುರಟತ ತಟನೀ ತೀರ ತರುಣಾ ಸಮಾವಸಾಥ ಸೇಥೀಮೂಾೀ ಭವತು ಕುಶಲಂ ಶೇೈಲತನಯೀ . ೭೯ .
ನಸಗಥ - naturally ಕೀಣಸಯ - slim ಸತನ ತಟ - the bosom ಭರೇೀಣ - by the weight ಕಲಮ ಜುಷಃ - suffering fatigue ನಮನ ಮತೇೀಥಃ - curved in shape ನಾರೀ ತಲಕ - Oh best of women!(Sakti) ಶನಕೇೈಃ - slowly ತುರಟಯತ ಇವ - as if breaking ಚರಂ - for a long time ತೇೀ ಮಧಯಸಯ - your waist ತುರಟತ ತಟನೀ ತೀರ - breached river bank ತರುಣಾ - with the tree ಸಮ ಅವಸಾಥ - similar to the state ಸೇಥೀಮಾಃ - with the stability ಭವತು ಕುಶಲಂ - let it be happy ಶೇೈಲ ತನಯೀ - Oh daughter of the mountain (Himavaan)! (Sakti) Oh best of women! Oh daughter of the mountain! let your naturally slim waist, suffering fatigue by the weight of the bosom, curved in shape, (and) is as if breaking, with the stability similar to the state of a tree in the breached river bank, be happy for a long time.
ಕಷಂತೌ ದೇೂೀಮಥಲೇೀ ಕನಕಕಲಶಾಭೌ ಕಲಯತಾ ,
ಕುಚೌ ಸದಯಃ ಸಾದಯತತಟಘಟತ ಕೂಪಾಥಸಭದುರೌ
ತವ ತಾರತುಂ ಭಂಗಾದಲಮತ ವಲಗಾಂ ತನುಭುವಾ ತರಧಾ ನದೂಂ ದೇೀವ ತರವಲ ಲವಲೇೂೀವಲಲಭರವ . ೮೦ .
ಕುಚೌ - the breasts ಸದಯಃ - immediately ಸಾದಯತ - perspiring ತಟ ಘಟತ - in contact with the sloping sides ಕೂಪಾಥಸ - the bodice ಭದುರೌ - which split ಕಷಂತೌ - which rub ದೇೂೀಮಥಲೇೀ - at the under arms ಕನಕ ಕಲಶ - golden pots ಆಭೌ - which have the lustre ಕಲಯತಾ - who made ತವ ತಾರತುಂ - to protect you ಭಂಗಾತ - from breaking ವಲಗಾಂ - the waist ತರಧಾ – thrice ಅಲಂ ಇತ - it is enough ತನುಭುವಾ - by Cupid ನದೂಂ - was tied
ದೇೀವ - Oh Devi! (Oh effulgent one, Sakti) ತರವಲ - the three folds of skin in the upper belly ಲವಲೀ ವಲಲಭಃ ಇವ - 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, which rub at the underarms, (and) which have the lustre of golden pots, (your) waist was tied thrice, as if by the lavali creeper of the three folds of skin in (your) upper belly by Cupid who made it.
ಸೌ ಂದ ಯಥಲ ಹರ ೮೧ - ೯೦ ಗುರುತಾಂ ವಸಾತರಂ ಕತಧರಪತಃ ಪಾವಥತ ನಜಾತ ನತಂಬಾದಾಚಾದಯ ತಾಯ ಹರಣರೂಪೇೀಣ ನದಧೇೀ ,
ಅತಸೇತೀ ವಸತೀಣೇೂೀಥ ಗುರುರಯಮಶೇೀಷಾಂ ವಸುಮತೀಂ ನತಂಬ ಪಾರಗಾಭರಃ ಸಥಗಯತ ಲಘುತಾಂ ನಯತ ಚ . ೮೧ .
ಗುರುತಾಂ - heaviness ವಸಾತರಂ - vastness ಕತ ಧರಪತಃ - the lord of mountains (Himavaan, the father of Parvati) ಪಾವಥತ - Oh Parvati! (daughter of the mountain) (Sakti) ನಜಾತ - from his own ನತಂಬಾತ - flanks (of the mountain) ಆಚಾದಯ - having cut ತಾಯ - to you ಹರಣ ರೂಪೇೀಣ - in the form of a (wedding) gift ನದಧೇೀ - presented ಅತಃ ತೇೀ - therefore your ವಸತೀಣಥಃ - vast ಗುರುಃ – heavy ಅಯಂ - this ಅಶೇೀಷಾಂ - the entire ವಸುಮತೀಂ - the earth ನತಂಬ - the hips and loins ಪಾರಗಾಭರಃ - mass behind ಸಥಗಯತ – conceals ಲಘುತಾಂ ನಯತ ಚ - and reduces to lightness Oh Parvati! the lord of the mountains presented to you in the form of a (wedding) gift, heaviness and vastness having cut (them) from his own flanks. Therefore this your vast, heavy mass of the hips and loins behind conceals the entire earth and reduces (it) to lightness (in comparison).
ಕರೀಂದಾರಣಾಂ ಶುಂಡಾನ ಕನಕಕದಲೀ ಕಾಂಡಪಟಲೀಂ ಉಭಾಭಾಯಮರುಭಾಯಮುಭಯಮಪ ನಜಥತಯ ಭವತ , ಸುವೃತಾತಭಾಯಂ ಪತುಯಃ ಪರಣತ ಕಠನಾಭಾಯಂ ಗರಸುತೇೀ ವಧಜೇೀ ಜಾನುಭಾಯಂ ವಬುಧ ಕರಕುಂಭ ದಾಯಮಸ . ೮೨ .
ಕರೀಂದರಣಾಂ - of elephants
ಶುಂಡಾನ - trunks (of elephants) ಕನಕ ಕದಲೀ - golden plantain tree ಕಾಂಡ ಪಟಲೀಂ - the stalk portion ಉಭಾಭಾಯಂ - both ಊರುಭಾಯಂ - by the thighs ಉಭಯಂ ಅಪ - 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), and ನಜಥತಯ - having vanquished ಭವತ - Oh You! (Sakti) ಸುವೃತಾತಭಾಯಂ - well rounded ಪತುಯಃ ಪರಣತ - from prostrations to the husband (Siva) ಕಠನಾಭಾಯಂ - which are hard ಗರ ಸುತೇೀ - Oh daughter of the mountain ! (Sakti) ವಧಜೇೀ - Oh knower of Vedic injunction! (Sakti) ಜಾನುಭಾಯಂ - by the two knees ವಬುಧ ಕರ - the elephant of Indra (named Airavata) ಕುಂಭ - the frontal globe on the forehead of an elephant ದಾಯಂ – both ಅಸ - 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, by both thighs, (and) both frontal globes on the fore head of the elephant of Indra, by the two knees which are well rounded and hard from prostrations to the husband (Siva).
ನಷಂಗೌ ಜಂಘೀ ತೇೀ ವಷಮವಶಖೇೂೀ ಬಾಢಮಕೃತ , ಯದಗೇರೀ ದೃಶಯಂತೇೀ ದಶಶರಫಲಾಃ ಪಾದಯುಗಲೀ ನಖಾಗರಚಾದಾಮನಃ ಸುರಮಕುಟ ಶಾಣೇೈಕ ನಶತಾಃ . ೮೩ .
ಪರಾಜೇೀತುಂ - to defeat ರುದರಂ - Rudra (Siva) ದಾಗುಣ - double (the usual number of five arrows of Cupid)
ಪರಾಜೇೀತುಂ ರುದರಂ ದಾಗುಣಶರಗಭೌಥ ಗರಸುತೇೀ
ಶರ ಗಭೌಥ - arrows within ಗರ ಸುತೇೀ - Oh daughter of the mountain! (Sakti) ನಷಂಗೌ - the quiver ಜಂಘೀ - the two shanks ತೇೀ - your ವಷಮ ವಶಖಃ - Cupid ಬಾಢಂ ಅಕೃತ - assuredly made ಯತ ಅಗೇರೀ - in front of which (shanks) ದೃಶಯಂತೇೀ - are seen ದಶ ಶರ ಫಲಾಃ - the heads of ten arrows ಪಾದ ಯುಗಲೀ - of the pair of feet ನಖ ಅಗರ ಛದಾಮನಃ - in the guise of nail tips ಸುರ ಮಕುಟ - the crowns of celestials ಶಾಣೇೈಕ - whetstone ನಶತಾಃ - sharpened Oh daughter of the mountain! to defeat Rudra, Cupid assuredly made your two shanks into a quiver with double (the usual number of) arrows within. In front of which are seen the heads of ten arrows in the guise of nail tips of the pair of feet, sharpened on the whetstones of the crowns of the celestials (bowing at your feet).
ಶುರತೀನಾಂ ಮಧಾಥನೇೂೀ ದಧತ ತವ ಯೌ ಶೇೀಖರತಯಾ ಮಮಾಪೇಯೀತೌ ಮಾತಃ ಶರಸ ದಯಯಾ ಧೇೀಹ ಚರಣೌ , ಯಯೂೀಃ ಪಾದಯಂ ಪಾಥಃ ಪಶುಪತ ಜಟಾಜೂಟ ತಟನೀ ಯಯೂೀಲಾಥಕಾ ಲಕೇರರುಣ ಹರಚೂಡಾಮಣ ರುಚಃ . ೮೪ .
ಶುರತೀನಾಂ - of the Vedas (that which was heard by revelation) ಮಧಾಥನಃ - the head (the Upanishads are the head of the Vedas as they ascertain the true meaning of the Vedas) ದಧತ - are borne ತವ ಯೌ - your (feet) which
ಶೇೀಖರತಯಾ - as a diadem ಮಮ ಅಪ - on my too ಏತೌ - these two ಮಾತಃ - Oh Mother! (Sakti) ಶರಸ - on the head ಚರಣೌ - the two feet ದಯಯಾ ಧೇೀಹ - place with compassion ಪಾಥಃ – water
ಯಯೂೀಃ ಪಾದಯಂ - the water used for washing which (the feet) ಪಶುಪತ - Pasupati (Siva who bows at Sakti's feet) ಯಯೂೀಃ - of which ಲಾಕಾ ಲಕೇಃ - the lustre of the lac (red) dye (used as a cosmetic on the feet) ಅರುಣ - red ಹರ ಚೂಡಾ ಮಣ - the gem on the diadem of Hari (who bows at Devi's feet) ರುಚಃ - colour Oh Mother! these two feet which are borne by the Upanishads as a diadem, place (them) with compassion on my head too. The water used for washing which (the feet) is the Ganga in the mass of the matted hair of Pasupati, (and) the lustre of the lac dye of which, is the red colour of the gem on the diadem of Hari. ಜಟಾ ಜೂಟ ತಟನೀ - the river (Ganga) in the mass of the matted hair
ನಮೂೀ ವಾಕಂ ಬೂರಮೂೀ ನಯನರಮಣೀಯಾಯ ಪದಯೂೀಃ ತವಾಸೇೈ ದಾಂದಾಾಯ ಸುಫಟರುಚರಸಾಲಕತಕವತೇೀ , ಅಸೂಯತಯತಯಂತಂ ಯದಭಹನನಾಯ ಸಪೃಹಯತೇೀ ಪಶೋನಾಮೀಶಾನಃ ಪರಮದವನಕಂಕೇೀಲತರವೇೀ . ೮೫ .
ನಮೂೀ ವಾಕಂ - uttering the word ನಮಸ (obeissance) ಬೂರಮಃ - we tell ನಯನ ರಮಣೀಯಾಯ - to that which is delightful to the eye ಪದಯೂೀಃ - to the feet ತವ - your ಅಸೇೈ ದಾಂದಾಾಯ - this pair
ಸುಫಟ ರುಚ - brightly lustrous ರಸಾಲಕತಕವತೇೀ - which has liquid lac dye ಅಸೂಯತ ಅತಯಂತಂ - envies greatly ಯತ ಅಭಹನನಾಯ - to be struck by which ಸಪೃಹಯತೇೀ - desires ಪಶೋನಾಂ ಈಶನಃ - the lord of the souls (Siva) ಪರಮದ ವನ - the pleasure garden ಕಂಕೇೀಲ ತರವೇೀ - 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, to that (pair) which is delightful to the eye, which is brightly lustrous (and) which has liquid lac dye, by which (feet) Siva desires to be struck, (and hence) envies greatly the Asoka tree of the pleasure garden.
ಲಲಾಟೇೀ ಭತಾಥರಂ ಚರಣಕಮಲೇೀ ತಾಡಯತ ತೇೀ , ಚರಾದಂತಃ ಶಲಯಂ ದಹನಕೃತಮುನೂಮಲತವತಾ ತುಲಾಕೇೂೀಟಕಾಾಣೇೈಃ ಕಲಕಲತಮೀಶಾನರಪುಣಾ . ೮೬ .
ಮೃಷಾ ಕೃತಾಾ - having falsely (teasingly) comitted ಗೇೂೀತರ ಸಖಲನಂ - the blunder of calling by a wrong name ಅಥ - after ವೇೈಲಕೋ ನಮತಂ - bowing in shame (to appease the wife) ಲಲಾಟೇೀ - on the forehead ಭತಾಥರಂ - the husband (Siva) ಚರಣ ಕಮಲೇೀ - the two lotus feet ತಾಡಯತ ತೇೀ - your (feet) hit ಚರಾತ - after a long time
ಮೃಷಾ ಕೃತಾಾ ಗೇೂೀತರಸಖಲನಮಥ ವೇೈಲಕೋ ನಮತಂ
ಅಂತಃ ಶಲಯಂ - the thorn (of hostility) within ದಹನ ಕೃತಂ - was burnt ಉನೂಮಲತವತಾ - by one who has had (the thorn) plucked out ತುಲಾ ಕೇೂೀಟ ಕಾಾಣೇೈಃ - by the jingling of the anklet ಕಲಕಲತಂ - a sound of joy is made ಈಶಾನ ರಪುಣಾ - by the enemy of Isana (Siva), (by Cupid) Your two lotus feet hit on the forehead of the husband, bowing in shame after having falsely (teasingly) comitted the blunder of calling (you) by a wrong name. A sound of joy is made (then) by the jingling of (your) anklet, by Cupid, who was burnt, and who has had the thorn (of hostility) from within plucked out after a long time.
ನಶಾಯಾಂ ನದಾರಣಂ ನಶ ಚರಮಭಾಗೇೀ ಚ ವಶದೌ , ವರಂ ಲಕೇ ಪಾತರಂ ಶರಯಮತಸೃಜಂತೌ ಸಮಯನಾಂ ಸರೇೂೀಜಂ ತಾತಾಪದೌ ಜನನ ಜಯತಶಚತರಮಹ ಕಮ
ಹಮಾನೀ - mass of snow ಹಂತವಯಂ - which is destroyed ಹಮ ಗರ - snowy mountain ನವಾಸೇೈಕಚತುರೌ - which are beautiful even when residing ನಶಾಯಾಂ - at night ನದಾರಣಂ - which sleeps (closed) ವಶದೌ - which are manifest (open) ನಶ - at night ಚರಮ ಭಾಗೇೀ ಚ - as well as in the last part of (the night) (at dawn) ವರಂ - which wishes to be ಲಕೇ ಪಾತರಂ - the abode of Lakshmi (to be passively occupied by Lakshmi, the goddess of wealth) ಶರಯಂ ಅತ ಸೃಜಂತೌ - which bestows wealth ಸಮಯನಾಂ - for the followers of the Samaya school (wherein Siva and Sakti are held to be equal) . ೮೭ .
ಹಮಾನೀ ಹಂತವಯಂ ಹಮಗರ ನವಾಸೇೈಕಚತುರೌ
ಸರೇೂೀಜಂ - the lotus ತಾತ ಪಾದೌ - your two feet (which are compared to a lotus in normal poetic convention) ಜನನ - Oh Mother! (Sakti) ಜಯತಃ - they triumph (over) ಚತರಂ ಇಹ ಕಮ - what is the wonder here?
Oh Mother! your two feet which are beautiful even when residing in the snowy mountain, which are manifest (open) at night as well as in the last part of (the night), (and) which bestows wealth (on) the followers of the Samaya school, triumph over the lotus, which is destroyed by a mass of snow, which sleeps at night (and) which wishes to be the (passive) abode of Lakshmi. What is the wonder here?
ಪದಂ ತೇೀ ಕೀತೀಥನಾಂ ಪರಪದಮಪದಂ ದೇೀವ ವಪದಾಂ ಕಥಂ ನೀತಂ ಸದಭಃ ಕಠನ ಕಮಠೀ ಕಪಥರ ತುಲಾಂ , ಕಥಂ ವಾ ಬಾಹುಭಾಯಮುಪಯಮನಕಾಲೇೀ ಪುರಭದಾ ಯದಾದಾಯ ನಯಸತಂ ದೃಷದ ದಯಮಾನೇೀನ ಮನಸಾ . ೮೮ .
ಪದಂ - the abode ತೇೀ ಕೀತೀಥನಾಂ - your fame ಪರಪದಂ - forefoot ಅಪದಂ - no resort ದೇೀವ - Oh Devi (effulgent one)! (Sakti) ವಪದಾಂ - of calamity ಕಥಂ ನೀತಂ - how was it decided ಸದಭಃ - by the wise (poets) ಕಠನ - hard ಕಮಠೀ ಕಪಥರ ತುಲಾಂ - to be equal to the tortoise skull (shell) (in accordance to poetic convention) ಕಥಂ ವಾ - How was it possibly ಬಾಹುಭಾಯಂ - by the two arms ಉಪಯಮನ ಕಾಲೇೀ - at the time of marriage ಪುರ ಭದಾ - by the destroyer of the three cities of the demons or the three
bodies of man (Siva) ಯತ ಆದಾಯ - having taken which ನಯಸತಂ ದೃಷದ - was placed on the mill stone (a ritual symbolic of being steadfast as a rock) ದಯಮಾನೇೀನ ಮನಸಾ - with a loving heart Oh Devi, how was your forefoot, the abode of fame (and) no resort of calamity, decided by the wise (poets) to be equal to the hard tortoise skull? Having taken which (the forefoot) by the two arms, at the time of marriage, how was it possibly placed on the mill stone by Purabhida, with (apparently) a loving heart ?
ತರೂಣಾಂ ದವಾಯನಾಂ ಹಸತ ಇವ ತೇೀ ಚಂಡ ಚರಣೌ , ಫಲಾನ ಸಾಃಸೇಥೀಭಯಃ ಕಸಲಯಕರಾಗೇರೀಣ ದದತಾಂ ದರದೇರೀಭೇೂಯೀ ಭದಾರಂ ಶರಯಮನಶಮಹಾಾಯ ದದತೌ . ೮೯ .
ನಖೇೈಃ - with nails ನಾಕ ಸತೀಣಾಂ - of the celestial maidens ಕರ ಕಮಲ ಸಂಕೇೂೀಚ - the closing of the lotus like hands ಶಶಭಃ - with the moons (moon like) ತರೂಣಾಂ - of the trees ದವಾಯನಾಂ - the celestial ಹಸತ ಇವ - as if, laugh(ing) ತೇೀ ಚಂಡ ಚರಣೌ - your feet Oh Candi! (the fierce one), (Sakti) ಫಲಾನ - fruits ಸಾಃ ಸೇಥೀಭಯಃ - to those who live in one's own abode (to the celestials) ಕಸಲಯ - tender shoots ಕರ ಅಗೇರೀಣ - by the tips of the hands ದದತಾಂ - which (the celestial trees) give ದರದೇರೀಭಯಃ - to the poor ಭದಾರಂ - auspicious
ನಖೇೈನಾಥಕಸತೀಣಾಂ ಕರಕಮಲ ಸಂಕೇೂೀಚ ಶಶಭಃ
ಶರಯಂ ಅನಶಂ - riches incessantly ಅಹಾಾಯ ದದತೌ - 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, 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.
ದದಾನೇೀ ದೀನೇೀಭಯಃ ಶರಯಮನಶಮಾಶಾನುಸದೃಶೀಂ ಅಮಂದಂ ಸೌಂದಯಥ ಪರಕರಮಕರಂದಂ ವಕರತ , ತವಾಸಮನಮಂದಾರ ಸತಬಕಸುಭಗೇೀ ಯಾತು ಚರಣೇೀ ನಮಜೋನಮಜೋೀವಃ ಕರಣಚರಣಃ ಷಟ ಚರಣತಾಮ . ೯೦ .
ದದಾನೇೀ - which give ದೀನೇೀಭಯಃ - to the poor ಶರಯಂ - wealth ಅನಶಂ - incessantly ಆಶಾ ಅನುಸದೃಶೀಂ - according to desire ಅಮಂದಂ - great ಸೌಂದಯಥ ಪರಕರ - the bunch of flowers of beauty ಮಕರಂದಂ - the honey (of flowers) ವಕರತ - scatters ತವ ಅಸಮನ - this, your ಮಂದಾರ ಸತಬಕ - the bunch of flowers of the (celestial) coral tree ಸುಭಗೇೀ - auspicious ಯಾತು - may it proceed to ಚರಣೇೀ - into the foot ನಮಜೋನ - plunging ಮತ ಜೀವಃ - my life
ಕರಣ ಚರಣಃ - sense organs as feet ಷಟ ಚರಣತಾಮ - 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), plunging into this your (lotus) foot, auspicious like the bunch of flowers of the coral tree, which scatters the honey of the bunch of flowers of great beauty, which give to the poor wealth according to desire incessantly.
ಸೌಂ ದಯಥ ಲಹ ರ ೯೧ - ೧೦ ೦ ಸಖಲಂತಸೇತೀ ಖೇೀಲಂ ಭವನಕಲಹಂಸಾ ನ ಜಹತ , ಅತಸೇತೀಷಾಂ ಶಕಾಂ ಸುಭಗಮಣಮಂಜೀರರಣತ ಚಾಲಾದಾಚಕಾಣಂ ಚರಣಕಮಲಂ ಚಾರುಚರತೇೀ . ೯೧ .
ಪದ ನಾಯಸ - of placement of the steps ಕರೀಡಾ - the sport ಪರಚಯಂ - the practice ಇವ - perhaps ಆರಬುೂಮನಸಃ - with a mind to commence ಸಖಲಂತಃ ತೇೀ - they trip ಖೇೀಲಂ - play (of mimicking the graceful walk of Sakti) ಭವನ ಕಲಹಂಸಾಃ - the resident swans ನ ಜಹಾತ - do not abandon ಅತಃ ತೇೀಷಾಂ - therefore, for their ಶಕಾಂ - instruction ಸುಭಗ - auspicious ಮಣ ಮಂಜೀರ ರಣತ - jingling of the gem (studded) anklet ಛಲಾತ - under the pretext of ಆಚಕಾಣಂ - teach (how to walk) ಚರಣ ಕಮಲಂ - lotus feet
ಪದನಾಯಸ ಕರೀಡಾ ಪರಚಯಮವಾರಬುೂಮನಸಃ
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.
ಸಪಯಾಥ ಮಯಾಥದಾ ತರಲಕರಣಾನಾಮಸುಲಭಾ , ತಥಾ ಹೇಯೀತೇೀ ನೀತಾಃ ಶತಮಖಮುಖಾಃ ಸದೂಮತುಲಾಂ ತವ ದಾಾರೇೂೀಪಾಂತಸಥತಭರಣಮಾದಾಯಭರಮರಾಃ . ೯೫ .
ಪುರ ಅರಾತೇೀಃ - of Pura arati (the enemy of the cities of demons or the bodies of man) (Siva) ಅಂತಃ ಪುರಂ ಅಸ - you are in the inner apartments (set aside for women) ತತಃ - therefore ತಾತ ಚರಣಯೂೀಃ - of your two feet ಸಪಯಾಥ ಮಯಾಥದಾ - the rules of propriety in worship ತರಲ ಕರಣಾನಾಂ - those with fickle senses ಅಸುಲಭಾ - not easy ತಥಾ ಹ ಏತೇೀ - thus surely, these ನೀತಾಃ - take away ಶತಮಖ ಮುಖಾಃ - those with Satamakha (Indra) as the chief ಸದೂಂ ಅತುಲಾಂ - the matchless superhuman powers ತವ - your ದಾಾರೇೂೀಪಾಂತಃ - in proximity to the door ಸಥತಭಃ - stationed ಅಣಮಾ ಆದಾಯಭಃ - Anima (capacity for atomic reduction) and others (the eight superhuman powers or Siddhis personified as godesses) ಅಮರಾಃ - the celestials (who have not mastered the senses) You are in the inner apartments of Siva. Therefore, the rules of propriety in the worship of your two feet is not not easy for those with fickle senses. Thus surely, 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.
ಪುರಾರಾತೇೀರಂತಃ ಪುರಮಸ ತತಸತಾಚಚರಣಯೂೀಃ
ಶರಯೂೀ ದೇೀವಾಯಃ ಕೇೂೀ ವಾ ನ ಭವತ ಪತಃ ಕೇೈರಪ ಧನೇೈಃ , ಮಹಾದೇೀವಂ ಹತಾಾ ತವ ಸತ ಸತೀನಾಮಚರಮೀ ಕುಚಾಭಾಯಮಾಸಂಗಃ ಕುರವಕತರೇೂೀರಪಯಸುಲಭಃ
learning) ಕತ ಕತ - several ಭಜಂತೇೀ ನ - do not serve ಕವಯಃ - poets ಶರಯೂೀ ದೇೀವಾಯಃ - of the goddess of wealth (Lakshmi) ಕಃ ವಾ ನ ಭವತ - who does not become ಪತಃ - the lord ಕೇೈಃ ಅಪ ಧನೇೈಃ - with wealth of some sort (or other) ಮಹಾದೇೀವಂ - Mahadeva (Siva) ಹತಾಾ - except ತವ ಸತ - your Oh chaste one! (Sakti) ಸತೀನಾಂ ಅಚರಮೀ - Oh first among chaste women! (Sakti) ಕುಚಾಭಾಯಂ ಆಸಂಗಃ - 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 - it is not easy Do not several poets serve the wife of Vidhata ? With wealth of some sort, who does not become the lord of the goddess of wealth ? Oh Sati! Oh first among chaste women! except Mahadeva, contact with your bosom is not easy even for the (inanimate) Kuravaka tree. . ೯೬ . ಕಲತರಂ ವೇೈಧಾತರಂ - the wife of Vidhata (Brahma) (Saraswati, the goddess of
ಕಲತರಂ ವೇೈಧಾತರಂ ಕತಕತ ಭಜಂತೇೀ ನ ಕವಯಃ
ಹರೇೀಃ ಪತಾೀಂ ಪದಾಮಂ ಹರಸಹಚರೀಮದರತನಯಾಮ , ತುರೀಯಾ ಕಾಪ ತಾಂ ದುರಧಗಮನಃಸೀಮಮಹಮಾ ಮಹಾಮಾಯಾ ವಶಾಂ ಭರಮಯಸ ಪರಬರಹಮಮಹಷ . ೯೭ .
ಗರಾಂ ಆಹುಃ ದೇೀವೀಂ - they call as the goddess of speech (Saraswati) ದುರಹಣ ಗೃಹಣೀಂ - the wife of Druhina (Brahma) ಆಗಮ ವದುಃ - the knowers of the Agamas (the sacred scriptures) ಹರೇೀಃ ಪತಾೀಂ - the wife of Hari (Vishnu) ಪದಾಮಂ - as Padma (one dwelling in the lotus) (Lakshmi) ಹರ ಸಹಚರೀಂ - the wife of Hara (Siva) ಅದರ ತನಯಾಮ - as the daughter of the mountain (Parvati) ತುರೀಯಾ ಕಾ ಅಪ - indescribable fourth one ತಾಂ - you ದುರಧಗಮ - unattainable (by the senses) ನಃಸೀಮ ಮಹಮಾ - boundlesly glorious one ಮಹಾಮಾಯಾ - 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 - Oh Queen consort of the Parabrahman (the Supreme) Oh Queen consort of the Parabrahman, the knowers of the Agamas call (you) as the goddess of speech, the wife of Druhina, as Padma the wife of Hari (and) as Adri tanaya, the wife of Hara. (But) you are the indescribable fourth one, the unattainable, the boundlessly glorious Mahamaya, (and) you cause the universe to revolve.
ಪಬೇೀಯಂ ವದಾಯಥೀಥ ತವ ಚರಣ ನಣೇೀಥಜನಜಲಮ , ಪರಕೃತಾಯ ಮಕಾನಾಮಪ ಚ ಕವತಾಕಾರಣತಯಾ ಕದಾ ಧತೇತೀ ವಾಣೀಮುಖಕಮಲತಾಂಬೂಲರಸತಾಮ . ೯೮ .
ಕದಾ ಕಾಲೇೀ - at what time ಮಾತಃ ಕಥಯ - Oh Mother! (Sakti), tell ಕಲತ ಅಲಕತಕ ರಸಂ - bearing (mixed with) the (red) lac dye used as a cosmetic on the feet) ಪಬೇೀಯಂ - I will drink ವದಾಯಥೀಥ - seeker of knowledge ತವ ಚರಣ - your feet ನಣೇೀಥಜನ ಜಲಮ - the water used for ablution ಪರಕೃತಾಯ - naturally ಮಕಾನಾಂ ಅಪ ಚ - even of the dumb ಕವತಾ - poetry ಕಾರಣತಯಾ - the cause ಕದಾ ಧತೇತೀ - when will it be bestowed ವಾಣೀ ಮುಖ ಕಮಲ - 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, 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, when will it be bestowed?
ಕದಾ ಕಾಲೇೀ ಮಾತಃ ಕಥಯ ಕಲತಾಲಕತಕರಸಂ
ರತೇೀಃ ಪಾತವರತಯಂ ಶಥಲಯತ ರಮಯೀಣ ವಪುಷಾ ,
ಸರಸಾತಾಯ ಲಕಾಾ ವಧಹರಸಪತೇೂಾೀ ವಹರತೇೀ
ಚರಂ ಜೀವನೇಾೀವ ಕಪತಪಶುಪಾಶವಯತಕರಃ ಪರಾನಂದಾಭಖಯಂ ರಸಯತ ರಸಂ ತಾದಭಜನವಾನ . ೯೯ .
ಸರಸಾತಾಯ - with Saraswati ಲಕಾಾ - and Lakshmi ವಧ ಹರ - Vidhi (Brahma) (and) Hari (Vishnu) ಸಪತಾಃ - rival ವಹರತೇೀ - sports ರತೇೀಃ ಪಾತವರತಯಂ - the chastity of Rati (wife of Cupid) ಶಥಲಯತ - he lessens ರಮಯೀಣ ವಪುಷಾ - with a beautiful body ಚರಂ ಜೀವನ ಏವ - living eternaly (as a Jivan Mukta, one liberated while alive) ಕಪತ - casting off ಪಶು - the soul bound by spiritual ignorance ಪಾಶ - the bond of spiritual ignorance ವಯತಕರಃ - contact with ಪರ ಆನಂದ ಅಭಖಯಂ - called supreme bliss ರಸಯತ ರಸಂ - relishes the joy ತಾತ ಭಜನವಾನ - he who worships you He who worships you sports with Saraswati and Lakshmi, (and is a) rival to Vidhi and Hari. With a beautiful body, he lessens the chastity of Rati. Living eternally and casting off contact with the soul bound by spiritual ignorance and the bond of spiritual ignorance, he relishes the joy called supreme bliss.
ಸುಧಾಸೂತೇೀಶಚಂದೇೂರೀಪಲಜಲಲವೇೈರಘಯಥ ರಚನಾ , ಸಾಕೀಯೈರಂಭೇೂೀಭಃ ಸಲಲನಧ ಸೌಹತಯಕರಣಂ ತಾದೀಯಾಭವಾಥಗಭಸತವ ಜನನ ವಾಚಾಂ ಸುತತರಯಮ . ೧೦೦ .
ಪರದೀಪ ಜಾಾಲಾಭಃ - with the flame of a lamp ದವಸಕರ - for the sun ನೀರಾಜನ ವಧಃ - the performance of the oblation of lights ಸುಧಾಸೂತೇೀಃ - for the moon ಚಂದೇೂರೀಪಲ - moon stone ಜಲಲವೇೈಃ - with drops of water (oozing from the moon stone) ಅಘಯಥ ರಚನಾ - performance of oblation ಸಾಕೀಯೈಃ - with his own ಅಂಭೇೂೀಭಃ - waters ಸಲಲನಧ - to the ocean ಸೌಹತಯಕರಣಂ - giving satisfaction ತಾದೀಯಾಭಃ - by your own ವಾಗಭಃ - words ತವ - your ಜನನ ವಾಚಾಂ - Oh generator of words! (Sakti) ಸುತತಃ ಇಯಮ - this hymn of praise Oh generator of words, this your hymn of praise, by your own words (is like) the performance of the oblation of lights with the flame of the lamp for the sun; the performance of oblation with drops of water (oozing from) the moon stone, for the moon (and) giving satisfaction to the ocean with his own waters.
ಇತ ಶರೀಶಂಕರಾಚಾಯಥ ವರಚತಾ ಸೌಂದಯಥಲಹರೀ ಸಮಾಪತಮ
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