Kundalini

the serpent power

BASED ON

SHREE ADI SHANKARA’S

‘ANAND A LA HAR I’

Chakra Seven:
Thought, Universal identity, oriented to self-knowledge
This is the crown chakra that relates to consciousness as pure
awareness. It is our connection to the greater world beyond, to a
timeless, spaceless place of all-knowing. When developed, this chakra
brings us knowledge, wisdom, understanding, spiritual connection, and
bliss.

Chakra Six:
Light, Archetypal identity, oriented to self-reflection
This chakra is known as the brow chakra or third eye center. It is related
to the act of seeing, both physically and intuitively. As such it opens our
psychic faculties and our understanding of archetypal levels. When
healthy it allows us to see clearly, in effect, letting us "see the big
picture."
Chakra Five:
Sound, Creative identity, oriented to self-expression
This is the chakra located in the throat and is thus related to
communication and creativity. Here we experience the world symbolically
through vibration, such as the vibration of sound representing language.

Chakra Four:
Air, Social identity, oriented to self-acceptance
This chakra is called the heart chakra and is the middle chakra in a
system of seven. It is related to love and is the integrator of opposites in
the psyche: mind and body, male and female, persona and shadow, ego
and unity. A healthy fourth chakra allows us to love deeply, feel
compassion, have a deep sense of peace and centeredness

Chakra Three:
Fire, Ego identity, oriented to self-definition
This chakra is known as the power chakra, located in the solar plexus. It
rules our personal power, will, and autonomy, as well as our metabolism.
When healthy, this chakra brings us energy, effectiveness, spontaneity,
and non-dominating power.

Chakra Two:
Water, Emotional identity, oriented to self-gratification
The second chakra, located in the abdomen, lower back, and sexual
organs, is related to the element water, and to emotions and sexuality. It
connects us to others through feeling, desire, sensation, and movement.
Ideally, this chakra brings us fluidity and grace, depth of feeling, sexual
fulfillment, and the ability to accept change.

Chakra One:
Earth, Physical identity, oriented to self-preservation
Located at the base of the spine, this chakra forms our foundation. It
represents the element earth, and is therefore related to our survival
instincts, and to our sense of grounding and connection to our bodies
and the physical plane. Ideally, this chakra brings us health, prosperity,
security, and dynamic presence.
TRANSLITERATION AND TRANSLATION
BY
‘SHREE VIDHYA UPASAKA YOGI’
SHREE BHASURA ANANDA NATH

SHREE GURUBHYOO NAMAHA

SHREE ADI SAMARA’S

ANANDA LAHARI
{SOUNDHARYA LAHARI PART – I}
 THE FLOOD OF BLISS
WITH

“LAKSHMIDHARAM”

COMMENTARY BY

H.H. SHREE LOLLA LAKSHMIDHARA DESHIKACHARYA

TRANSLITERATION AND TRANSLATION

BY

“SHREE VIDHYOPASAKA YOGI”

SHRE BHASURANANDANATH

COPY RIGHTS RESERVED BY:

S.R.BHASKAR B.Com
e-mail:bhasura.yogi@hotmail.com DIRECTOR: BLISS INTERNATIONAL
SHREE MAHALAKSHMI SADHAN
Bhasura.yogi@yahoo.co.in
INDIA.
DEDICATION
I take this auspicious occasion, to humbly dedicate this small
piece of work, at the lotus feet of my divine master
‘HIS HOLINESS’ “SHREE LOLLA LAKSHMIDHARA DESHIKACHARYA.”

It is his knowledge and wisdom, which is spontaneously flowing through out

this work. I have to admit, that my command over English language is, meager.
Hence, there is every possibility that some mistakes and errors may crept in. I
solemnly take the responsibility for the omissions and commissions, and the
learned are requested to excuse me for such acts. Corrections and advises for
the improvement of this work is always WELCOME, with reverence.

Author.
 DISCLAIMER.

THIS BOOK IS WRITTEN TO MAKE FAMILIAR, THE AGE OLD INDIAN TANTRIC
TEXTS OF ETERNAL VALUE TO THE PUBLIC AND THERE BY AROUSE INTEREST IN
THEM. THE READERS ARE HERE BY WARNED, NOT TO RESORT TO PRACTICE,
WITHOUT THE HELP OF AN ARDENT TEACHER. AS PERSONAL GUIDANCE IS SO
NECESSARY, IN THE PRACTICE OF TANTRA YOGA. THOSE WHO START PRACTICING,
ARE DOING SO AT THEIR OWN RISK. AND THE AUTHOR, OR THE PUBLISHERS OF
THIS BOOK, IS IN NO WAY HELD RESPONSIBLE FOR ANY DAMAGES CAUSED,
PHYSICAL OR MENTAL TO THEM. THE AUTHOR AND THE PUBLISHER DISCLAIM ANY
RESPONSIBILITY WHAT SO EVER IN THIS REGARD.

S.R.BHASKAR
[AUTHOR AND PUBLISHER]
FORE WARD
 INTRODUCTION
Soundarya lahari means the flood of beauty, composed by shree Adi
shankarA. Soundarya lahari is a centenary of verses composed in Sanskrit. In this
great work, Shankara praises the mother divine, called samayA. samayA is the
sixteenth phase of moon, which is ever present. Samaya is not bound by changes, like
the rest of the fifteen phases of moon. Samaya is perceived only, by the accomplished
yogis of highest order, at the centre of their forehead. In yogic texts, it is termed as
AjnA chakra, the third eye, corresponding to the location of ‘pineal gland’.

Soundarya lahari contains hundred verses. The first forty-one verses are
known as Ananda lahari. The rest of the fifty and odd verses are known as
soundarya lahari. Ananda lahari mainly deals with the invocation of mother divine,
arousal of ‘kundalini’. The commentator according to the right hand tantric practice
describes the Shat chakras, their properties, and their functions very elaborately.
Where as soundarya lahari, which consists the rest of the fifty-nine verses mainly
sings the beauty of mother divine in her gross form.

Ananda lahari mainly deals with the tantric practice, known as

samayAchAra. SamayAchara is also known as the right hand path of tantric
practices. The great sages, vashiShTa, shuka, shownaka, sanaka, sanandana and
sanatsujAta propounded it. Where as the usage of five M’s, known as makAra
panchaka are strictly forbidden. matsya [fish], mAmsa [meat], madhira [liquor],
mudhra [the perched grain], and maguva [sexual inter course] are known as
makaara panchaka.
SHREE ADI SHANKARA
SOUNDARYA LAHARI
 “ HIS HOLINESS “
SHREE LOLLA LAKSHMIDHARA DEASHIKACHARYA
‘LAKSHMIDHARAM ‘
 PRONUNCIATION AND TRANSLITERATION KEY
THE ENGLISH ALPHABET PRONOUNCED AS IN THE WORD

a………………… o . as in… ton

A, aa……………… a… as in… calm
i………………… i …… as in … if
ee…………… ee…. as in … feet
u………………… u…… as in… pull
U, oo……………… oo… as in … moon
Ru……………… ri… as in Krishna
RU…………… roo …. as in… crook
e……………….. ay … . as in… ray
E………………. a…. as in… anti
ai……………… y …. as in…….by
o………………. o……… .as in…….oh!
O……………………. o… as in … home
ow…………………ow… as in ……bow
om ………………. om … as in …. ombudsman
h’………………… ah …… .as in…….ah!

k…………………..k……..as in…….kerala [soft sound]

kh…………………kh……as in…… khan [harsh sound]
g………………….g …….as in ……gone [soft sound]
gh ……………….gh ……as in ……ghee [harsh sound]
ng ………………. ng … as in … singer [nostril sound]

ch ……………….ch ……as in ……chair [soft sound]

Ch ………………ch ……as in ……Changhiz [harsh sound]
…j………….. j …….. as in ……joy [soft sound]
jh…… …jh …….as in ……. Jhar [harsh sound]
T ….. t as in …… take [soft sound] Th…
……… t …….. as in ……. Tut [harsh sound]
D ………….. d……… as in ……. dark [soft sound]
Dh ………… d ………as in ……..ghad [harsh sound]
N,nh………. n ………as in ……..under [nostril sound]
t …………. t ……… as in ……..sitar [soft sound]
th ………… th … ….as in ………thumb [harsh sound]
d ………… th …… as in… that [soft sound]
dh ……….. h …… as in …….. Buddha …… [harsh sound]
n ………… n …….. as in …….. no …
p ………… p …… as in ……. pet [soft sound]
ph ………. f …… as in ……. Chef …….. [harsh sound]
b ………… b …… as in ……. bat ……….. [soft sound]
bh ………. Bh …. as in ……. Bharath ….. [harsh sound]
m ………. m… as in …… mat ……….
y ………. y …. as in …… your
r ………. r …. as in …… run
l………. l …… as in …… love
v……… v …. as in …… valve
sh… sh….. as in sharma
Sh…. sh …. as in … Wish
s ….. s …. As in, Sun
h….. h …. as in …… hut
lh l …. As in …. girl
 “ANANDA LAHARI”
(‘SOUNDARYA LAHARI’ PART-I)

CONTEXT:
SHREE ADI SHANKARA COMPOSED A CENTENARY OF VERSES IN SANSKRIT. HE
SANG IN PRAISE OF MOTHER DEVINE, ADDRESSING THE SIXTEENTH PHASE OF MOON,
CALLED, ’SAMAYAYA’. In this verse, he praises the glory and supremacy of mother
divine.

TRANSLITERATION OF THE SANSKRIT TEXT:

// shiva shaktyA yuktO yadi bhavati shakta: prabhavituM

Na chE dEvam dEvO na khalu kushalah: spanditum api
Atah:stwAm ArAdyAm hari hara virinchi Adibhirapi
praNantum stOtum va kaTham akrata puNyah: prabhavati // 01 //

WORD BY WORD MEANING:

shiva:= lord shiva, the ever auspicious, shaktyA= the creative force of the universe, yuktah:+ yadi=
accompanied with, prabhavituM = to create the universe, shaktah: = becomes capable, Evam nachEt
= if not so, if not accompanied by you, dEvah: = the luminous one, the god, spandituM + api = even
to respond, even to move him-self, nakushalah: = not capable, ataH =Hence, for this reason, hari =
lord Vishnu, hara = lord Shiva, virancha = lord Brahma, Adibhih:+api = even the other gods,
ArAdhyAm = worship- able by, twAM = you, the mother divine, praNaMtuM = to salute, stOtuM va
=even to sing in praise of, akRuta puNyah: = one who is out of meritorious deeds in his past birth,
katham = how?, prabhavati = becomes capable.

Substance:
O mother divine! Accompanied by thee, the ever auspicious Shiva becomes capable, to
create the universe. When you do not accompany him, he is not capable even to move him-self. There
fore, Brahma, Vishnu, Rudra and the other deities, worship you as well. Such being their supremacy, how
one can salute you, or sing in praise of you? Unless he had not, had the meritorious deeds of past birth.

ENGLISH POETIC RENDERING OF THE VERSE:

O mother divine!
Accompanied by thee,
Shiva is capable to create the universe.
In thy absence,
 he even fails to make a move.

O mother divine!
That is why; the trinity
and other deities worship thee.

O mother divine!
Such being thy supremacy,
How does one can prostrate before Thee,
Or sing in praise of thee?
Unless he hath not hath,
The meritorious deeds of his past birth!

COMMENTARY:
The implied meaning of Shiva is the four up-ward pointed triangles of the shree-
chakra. Shakti represents the five downward pointed triangles of the shree- chakra.
The nine triangles together constitute the shree-chakra, which is the body of shiva and Shakti.
Shiva and shakti are husband and wife, together they are capable to create the world. In the absence
of Shakti, shiva is not only incapable of creation, but also even to move him-self. Shiva and Shakti are
inseparable like fire and heat, and as moon and moonlight. Thus, Shree-chakra represents the union
of shiva and Shakti, which is beyond the twenty-five tattvAs, and represents the twenty- sixth
tattwA, known as sAdAkya.

FOOT NOTES:
SAMAYA = the sixteenth phase of moon, which is not visible to the naked eye. Only the
accomplished yoga adepts can perceive it, through their third eye situated near the pineal gland.
tattwAs = the primary elements as considered by the’ seers’. They are twenty- five in number. They are,
pancha bhootAni + tanmAtraka panchakam +jnAnEndriya panchaka + karmendriya panchakam +
manas + mAya + mahEshwarah: + shuddha-vidya + sadA-shivah;
pancha = five, bhootAh: = primary elements,1 prathvih: = earth, 2 apah: = water, 3 tEjah: = fire,
4 vAyuh: = air, and 5 AkAsh: = sky, ether. tanmAtRa = the special properties of the pancha bhootAs,
they are five in number,1 gandh: = smell,2 rasah: = taste,3 roopah: = form,4 sparsha: = touch,
5shabhdhah: = sound.
The earth is associated with five properties, smell as its special quality and the other four qualities
i.e. form, taste, touch, and sound.
Water is associated with four properties, taste being its special quality, the other three qualities. the
Remaining properties being, form, touch and sound. Fire is associated with the peculiar quality of form,
the remaining properties being touch and sound.
Air is associated with touch as its special characteristic and, the sound being the second property.
. Ether or sky is associated with only one property i.e. sound
JnAnEndriya = the faculty of knowledge, 1 ghrANa = nose,2 jihvha = tongue, 3chakshu = eyes,
4twak = skin, 5shrotra = ears, panchaka = the group of five;
KarmEndriya = the faculties of action (the five limbs of action), 1 vAk = mouth, 2pANi = hands,
3pAda = legs,4 pAyu = anus, 5upastha = gentile organ;
manas = the will, mAya = illusion, [false knowledge], mahEshwara = shuddha
vidya = pure knowledge, sada-shiva = the ever auspicious lord, Atman, soul, the real self, pure
Trinity = Brahma, Vishnu and Shiva.

CONTEXT:
In this verse, Adi shankara sings the glory of, the dust beneath the lotus feet of
mother divine.

TRANSLITERATION OF THE SANSKRIT TEXT:

// taneeyAmsam pAmsum tava charaNa pankE ruha bhavam
Virinchi sanchinvan virachayati lOkA navikalam
VahatyEnam showrihi kaThmapi sahasrENa shirasAm
Harah: samkshudyaEnam bhajati bhasmah: uddhoolhlhana vidhim // 02 //

WORD BY WORD MEANING:

taneeyAmsam = a little bit, pAmsum = dust, tava = your, charaNa = feet,
pankEruham = lotus, bhavam = formed, virinchi = Brahma, the creator, sanchinvan = availing,
virachayati = creating, lOkAn = the fourteen worlds, avikalan = with-out any shortcomings,
vahati + Enam, vahati = bears, Enam = that, the little dust of your lotus feet, showrihi = the lord
Vishnu, kathmapi = with great strain, sahsrENa = with a thousand. shirasAm = heads, harah: =
the destroyer of the creation, lord Shiva, samkshudya = grinding it well, Enam = that, [the little
dust of your lotus feet], bhajati = serving, bhasmah: = ashes, uddoolhana = coating the entire
body, vidhim = according to the religious sanctions.

SUBSTANCE:
O mother divine, availing a little dust of your lotus feet, Brahma creates the fourteen
worlds, without any confrontation. Availing the same little dust of your lotus feet [the fourteen
worlds created by Brahma], Vishnu holds it on his thousand heads, and bears it with great
strain and difficulty. Availing the same little dust of your lotus feet [the fourteen worlds
sustained by Vishnu], Shiva melts it into ashes and, coats his entire body, in fulfillment of his
religious duty.

ENGLISH POETIC RENDERING OF THE VERSE:

O mother divine!
Availing a little dust of thy lotus feet;
Brahma creates the fourteen worlds
Without any error, or flaws.

O mother divine!
Availing the same little dust, of thy lotus feet,
Vishnu bears them on his thousand heads,
 With great stress and strain.

O mother divine!
Availing the same little dust of thy lotus feet,
Shiva the destructor, melts the universe,
Into ashes and coats his entire body.

COMMENTARY:

Availing a little dust of divine mother’s lotus feet, Brahma creates the fourteen worlds.
Seven upper worlds and seven lower worlds without any error or flaws.
Vishnu bears these fourteen worlds, on his thousand- heads with great stress, and strain. showri is the
son of yadava king shUrA, that is shESha. shESha is a great serpent with a thousand heads; he bears
the fourteen worlds on his thousand-heads. The great anantah: is the incarnation of Vishnu. It is the duty
of Vishnu, to save the creation. Hence, in his serpent form he bears the seven lower worlds and bears
the seven upper worlds as shimshumAra. shimshumAra = crocodile.
. According to one school, the lower seven worlds are born by seAsha or ananta, and
the seven higher planes are born simshumAra. Anantah: = a great serpent with thousand heads, the
incarnation of Vishnu. shimshumArah: = lord Vishnu in the form of a crocodile.
harah: = destruction is the duty of of Shiva.

According to the tantric scriptures, the human body is the miniature replica of the
universe. The universe is a macro- form, where as the human- body is a micro- form of the universe.
The difference is only of quantity. Hence, the tantrics hold that, the miniature form of universe exists in
human-body. The seven upper worlds are mentioned in
The seven upper worlds, their abbreviation, expansion and location of the same in the human
body are given below..
-------------------------------------------------------------------------------------------------------------------------------------------------
Abbreviation expansion Corresponding location In the human body name of the chakra shape according RAJA-YOGA shape according TANTRA-yoga [] i
yogic terms [] []

[] [] [] IN THE SPINAL CORD [] [] []

bhooh: // bhoo- LOka // sacral plexus, // moolAdhAra four-petal lotus triangle
oposite anus
2 bhuvah: bhuvarlOka opposite the gentile swAdhishtAna six-petal lotus eight gonal- star

3- suvah: suvarlOka opposite the navel maNipooraka ten-petal lotus ten-gonal star

4- mahA: maharlOka opposite the heart. anAhatah: twelve-petal lotus ten goanal star

5- janAh: janarlOka opposite the throat vishuddhi sixteen-petal lotus fourteen-gonal star

6- tapah: tapO lOka cente of the forehead AjnA chakra two-petal lotus eight petal lotus
and
Sixteen-petal lotus

7- satyam satya lOka brain centre sahasrAra thousand petal lotus. thousand gonal star
 The lower seven world’s names are as follows:
1 atala 2 vitala 3 sutala 4 talAtala 5 rasAtala 6 mahAtala 7 pAtAla.
These seven worlds are also do have a corresponding place in the human body, in a miniature
form. However, the details are not furnished here, as they are not necessary.
Bhooh + lOka = earth+ world, our earth planet; bhuvah: etc are the higher worlds and
Satya lOkA is the highest of these fourteen worlds; patala being being the lowest.

CONTEXT: adi shankara further glorifies the little dust of the lotus feet of mother divine.

TRANSLITERATION OF THE SANSKRIT TEXT:

// avidyAnAm antastimira mihira dweepa nagaree

jaDAnAm chaitanya stabaka makaranda sruti jharee
daridrANAm chintAmani guNanikA janma jaladow
nimagnAnAm daMShTRA muraripu bhavati // 03 //

WORD BY WORD MEANING:

avidyAnAm = to those who are spiritually ignorant, antastimira = the inner darkness,
ignorance, mihira + dweepa nagaree = the city of sun-rise, jaDAnAm = to those who are with
inactive mind, chaitanya stabaka = the flower bunch of wisdom, makaranda = nectar, sruti
jharee =Spontaneous flow, daridrANAm = to those who are stricken with poverty, chintAmani =
the wish fulfilling precious gem, guNanikA = placed in a row, a heap, janma jaladow =in the
vicious circle of life and death, nimagnAnAm to those who are drowning, daMShTRA =the tusk
like teeth, muraripu = the foe of demon Mura, the Vishnu, bhavati = becomes.

SUBSTANCE:
O mother divine! The little dust of your lotus feet is like the city of
sunrise, to those who are suffering with inner darkness, i.e. spiritual ignorance.
O mother divine! The little dust of your lotus feet is the spontaneous nectar flow of the
flower bunch of wisdom. O mother divine! The little dust of your lotus feet is like a row
of wish fulfilling precious gem. O mother divine! The little dust of your lotus feet is like
the tusks of the divine boar, to those who are drowning in the middle of the sea, of life
and death.

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
The little dust of thy lotus feet,
is the city of sunrise,
To those who are suffering,
with spiritual ignorance.

O mother divine!
The little dust of thy lotus feet,
is the nectar of wisdom
 To those who are
suffering with inactive mind.

O mother divine!
The little dust of thy lotus feet,
is the heap of wish fulfilling gems
To those who are stricken with poverty.

O mother divine!
The little dust of thy lotus feet,
is the tusks of the boar,
To those who are drowning
in the sea of life and death.

COMMENTARY:

In this verse, ignorance is compared to darkness. Darkness

veils the outer world, where as ignorance veils the inner world, our self.
Ignorance does not mean lack of education, but lack of wisdom. For the inactive
minds, the dust of the lotus feet is, like spontaneous flow of mind activating
nectar of the flowers. chintAnaNi is a divine jewel which fulfills all the desires.
where as the dust of the lotus feet is a heap of such stones, to the poor people.
Janma = the human life, jaladow = in the sea,. The human life is endowed with
the vicious circle of birth and death. Hence, the human life is compared with the
sea, which is beyond any limits. The whole humanity is drowning in the sea, of
life and death. For such people ‘the dust of thy lotus feet’ is like the trunks of
the boar. The boar here refers to the incarnation of lord Vishnu. To save the
mother earth from the out rages of the demon called Mura, Vishnu incarnated as
a boar and lifted the earth, from the sea with his trunks like teeth. Vishnu killed
the demon Mura hence called Muraripu.

FOOT NOTES:
CONTEXT:
Adi shankara sings the glory of the lotus feet of mother divine.

TRANSLITERATION OF THE SANSKRIT TEXT:

// twadanyaH pANibhyA mabhayavaradO daivatagaNaH

twamEkA naivAsi prakaTita varAbheetyabhinayA
bhyAt trAtuM dAtuM phalamapicha vAnchA samadhikaM
sharaNyE lOkAnAM tavahi charaNA vEva nipuNow // 04 //

WORD BY WORD MEANING:

Twadanyah: = other than you, pANibhyAm = with their two hands, abhaya +
varadO = fearless-ness and boon giving postures, daivatagaNaH = the congregation of gods,
twamEkA = only you are, naivAsi = not so, prakaita = openly showing, vara+abheety =
providing boons and save from fear, abhinayA = expressly showing, bhyAt trAtuM = save
from fear, dAtuM = to provide phalam+apicha = even the providence, vAnchA = the desired,
samadhikaM = more than, sharaNyE = qualified to provide asylum, lOkAnAM = to the
fourteen worlds, tavahi + charaNA + vEva = your feet it-self are, nipuNow = are capable it
self.

SUBSTANCE:
O mother divine! The other gods with their two hands show the
postures of boon giving and fearlessness. Where as only you do not expressly show
the boon providing and save from fear postures. O mother divine, the asylum to the
universe! In practice, thy feet it-self is capable enough to provide more than desired,
and to protect from fear

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Gods other than thou,
show postures of boon giving and fearlessness,
with their two hands.

O mother divine!
Where as only thou are not expressly exhibiting
The boon giving and fearlessness postures
With thine hands.

O mother divine!
On deep thinking,
It is understood,
That thy feet are enough,
To save from fear and
To provide more than desired.
COMMENTARY:

FOOT NOTES:
CONTEXT:

TRANSLITERATION OF THE TEXT:

// hari stwAm ArAdhya praNata jana sowbhAgya jananeem

purA nAree bhUtwA puraripu mapi kShObhamanayat
smarOpi twAm natwA ratinayana lehyena vapuShA
muneenA mapyantah: prabhavati hi mOhAya mahatAm // 05 //

WORD BY WORD MEANING:

hari = lord Vishnu; twAm = you; ArAdhya = worshiping, adoring; praNata

jana = to those who are bowing heads and with folded hands, sowbhAgya = plenty of riches;
jananeem = mother divine, purA = in the past, once upon a time, nAree = beautiful lady; bhUtwA=
playing the role of; puraripum + api = even the lord Shiva, the destroyer of the three cities;
kShObhamanayat = aroused the sexual desire and lust, smarah: + api = even the god of lust, the
cupid, twAm = you, natwA = worshiping, rati = the wife of cupid, nayana = to the eyes of, lehyena =
feast, vapuShA = body, muneenAm + apy = even the seers, silent meditaters; antaH = in their will
in their brain; prabhavati = becomes capable, mOhAya = the lust, sexual desire; mahatAm = the
great souls,

SUBSTANCE:
O mother divine! With your blessings, Once upon a time, lord Vishnu
in his role as jagan- mohini, aroused lust in lord Shiva him-self, who was the
destroyer of the three cities. After worshiping you, the cupid, who is a feast to the eyes
of his consort rati, arouses sexual desire and disturbing, even the great sages and
seers.

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Worshipping thy lotus feet In his play-role as jagan mohini,
Lord Vishnu aroused lust in Shiva, the destroyer of the three cities.

O mother divine!
Worshiping thy lotus feet, Cupid, the lord of romance,
Who is the feast to the eyes of His wife rati,
becomes capable to arouse sexual desires
in the hearts of the great sages and seers.

COMMENTARY:

FOOT NOTES:
 CONTEXT:

TRANSLITERATION OF THE TEXT:

// dhanuh: powshpam mowrvee madhukaramayee panchavishikhAh:

Vasanta sAmantO malayamaru dAyOdhana rathah:
tathApiyEkassarvam himagirinutE kAmapi kRupAm
apAngAttE labdvA jagadida manangah: vijaayate // 6 //

WORD BY WORD MEANING:

dhanuh: = the bow, powshpam = made by flowers, mowrvee = the
string; madhukaramayee = formed by the row of bees, pancha = only five; vishikhAh: = arrows;
vasanta = the season of spring; sAmantO = the accompanier, the friend; [malaya marut+AyOdhana
+ rathah:] malayamarut = the mountain breeze; AyOdhana rathah: = the chariot used in the battle
field, tathApi = even though,[ the cupid is provided by the paraphernalia which are not use full to
wage a war], Eka = the lone cupid; sarvam = all; himagirinutE = the daughter of ice mountain!;
kAm+api = inexpressible; more kRupAm = kind affectionate; apAngAt = with the side looks of the
eye; labdvA = profited by; jagadidam = this universe, world; anangah: = with-out body, the cupid;
vijaayate = becomes victorious;

SUBSTANCE:

O mother divine! With the bow made of flowers, and the string attached to the bow are
made of the row of honey bees, the arrows being limited to only five, that too made of
flowers, and the accompanier being seasonal head vasantah:, and the chariot being the
mountain breeze, the cupid himself being with out body. In spite of all the short comings i.e.
the paraphernalia to wage a war is useless, even though the manmadah: single handedly
becomes capable to win the whole world; because of your side looks to wards him which
shower affection and kindfulness.

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
with the bow made of flowers
The honeybees being its’ string,
with only five flowers as arrows,
the spring being his accompanier,
the mountain breeze being his chariot,
The cupid himself with out body,
With all these odd short comings
Manmadha is capable to win
the whole world lonely.
Availing the kind love showering
side looks of thy lotus eyes.

COMMENTARY:

FOOT NOTES:
 CONTEXT: In this verse, the poet narrates the gross form of mother divine and her beauty.

TRANSLITERATION OF THE TEXT:

// kwaNatkAncheedAmA karikalabh kumbha stananata

parikSheeNAmadhyE pariNata sharatchandra vadanA
dhanurbANAn pAsham sRuNi mapi dadhAnA karatalaih:
purastA dAstAm nah: puramadhiturAhO purushikA // 7 //

WORD BY WORD MEANING:

kwaNat = the ringing bells; kAncheedAmA = the golden wear of the waist; karikalabh = baby
elephant; kumbha = pot like; stana+nata = a little bent by the weight of breasts; parikSheeNA =
become weak, the slim; madhyE = waist; pariNata + sharatchandra = the full illuminated moon;
vadanA = face; dhanurbANAn = the bow and arrow; pAsham = the noose; sRuNim = the
goad;api = also; dadhAnA = bears; karatalaih: = with the four hands; purastAt = before us,[ in the
anAhatah: lotus] AstAm = be seated comfortably; nah: = before us; puramadhitu = the destroyer
of the three cities, lord Shiva; AhO = SO GREAT!; purushikA = the ego personified form;
 SUBSTANCE:
O mother divine! Adorned with the golden waist band with ringing little bells, thy
waist is a little bent and weak with the heavy weight of, pot like two full breasts; Thy face is illuminating
like the full moon in the ‘sharat’ season; holding the sugarcane bow, the bunch of flower arrows, the goad
and noose, with thy lotus like four hands, the ego form of shiva the destroyer of the three cities, may
appear before us in a comfortably seated form.

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thy waist is adorned
with the golden waist bond
of ringing little bells;

O mother divine!
Thy waist is, a little bent
And weak with the weight
Of thy two full breasts;

O mother divine!
Thy face is shining
like the Full moon
in the sharath season

O mother divine!
Thy lotus like four hands holding,
The sugar cane bow, flower arrows
The golden goad and the noose;
O mother divine!
The male ego form of
Lord Shiva, appear before us!
In a comfortable seated posture.

COMMENTARY:
In this verse, adi shankara very beautifully describes the gross
form of mother divine. This is the gross form of Lalita. In this form Lalita appears
before the devotee, who worship her in their hearts, with the tantric traditional path,
the ‘enjoining the four-way union’ [chaturvidha aikya anusandhAnam].
The ringing sound of the little bells, denote the various sounds
that may the devotee hear during ones tantric meditation. It has to be born in mind
that, during the meditation period, once the kundalini aroused, she makes different,
different sounds, which are audible to the practitioner only. When kundalini is aroused,
she takes the path of sushumna..

FOOT NOTES:
 anAhatah: = the heart centre, [not the physical heart, the centre of
feeling faculty]
chatur +vidha = four types of, aikya = union, anusandhAnam = enjoining.
Sushumna = the canal in the centre of the spinal cord,

CONTEXT:

TRANSLITERATION OF THE TEXT:

// sudhA sindhOrmadhYE suraviTapi vATi parivRtE

maNidweepE neepOpavanavati chintAmaNigRuhE
shivAkArE manchE paramashiva paryanka nilayAm
bhajanti twAm dhanyAh: katichana chidAnandalahareem // 8 //

WORD BY WORD MEANING:

sudhA sindhO = in the milky sea, madhYE = middle of,
suraviTapi = the garden of divine trees, vATi parivRtE = surrounded by the rows of, maNidweepE = the
island of gems and jewels, neep+upavanavati = the garden of red flower trees, chintAmaNigRuhE = the
palace built with wish fulfilling precious stones, shiva+AkArE = the triangle, the form of energy manchE
= cot, paramashiva = the lord shiva, paryanka = bedding, nilayAm= ever seated, bhajanti = serving,
worshiping, twAm = you, dhanyAh: = those who are fulfilled, katichana = only a few, chit
+Anandalahareem = the ever lasting spontaneous flow of bliss,

SUBSTANCE:
O mother divine! In the middle of the milky sea is the island of gems and jewels,
surrounded by the rows of kalpa trees, in the centre lies the garden of red flowers. In the
centre of that garden lies the palace, built of chintamani stones. In that palace lies the cot of
triangular form, on which sada- shiva becomes the bed, and you are seated on his lap, you are
shining in the form of personified wisdom, with ever lasting spontaneous flow of bliss. Only a
few blessed by you, worship you.

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
In the middle of the sea of nectar,
lies the island of jewels;
The garden of red flowers in that island,
Is surrounded by the trees of kalpa;
In the centre of the garden is
the palace of chinta-mani stones.
There on the triangular form of cot,
on which sada-shiva becomes the bed,
Thou are sitting on His lap as,
the personified wisdom shining,
with spontaneous flow of bliss.
Only a select fulfilled elite,
entitled to your grace
serve and worship Thou.

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// maheem mUlAdhArE kamapi maNipUrye hutavahm

 sthitam swAdhisShtAnE hRudi maruta mAkAsh mupari
manOpi bhRUmadhyE sakalamapi bhitwA kulapatham
sahasrArE padmE saha rahasi patyA viharahsyE // 9 //

WORD BY WORD MEANING :

Maheem = mUlAdhArE= kamapi = maNipUrye = hutavahm =

Sthitam = swAdhisShtAnE = hRudi = marutam = AkAshum =upari
manOpi bhRUmadhyE sakalamapi bhitwA kulapatham
sahasrArE= padmE = rahasi patyA+ saha viharahsyE

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

// maheem mUlAdhArE kamapi maNipUrye hutavahm

Sthiam swAdhisShtAnE hRudi maruta mAkAsh mupari
manOpi bhRUmadhyE sakalamapi bhitwA kulapatham
sahasrArE padmE saha rahasi patyA niharahsyE // 9 //

POETIC RENDERING:

O mother divine!
Thou begin the upward journey,
Through the sushumna canal way,
To reach Thy consort Lord Shiva.

O mother divine!
Thou art piercing the mUlAdhAra chakra,
And surpass the earthen properties of
Smell, taste, form, touch and sound.

O mother divine!
 Thou art piercing the maNipUraka chakra,
And surpass the watery properties of
Taste, form, touch and sound.

O mother divine!
Thou art piercing the swAthishTAna chakra,
And surpass its fiery properties of
Form, touch and sound.

O mother divine!
Thou art piercing the anAhata chakra,
And surpass its airy properties of
Touch and sound.

O mother divine!
Thou art piercing the vishuddha chakra,
And surpass the sound,
The sole property of space.

O mother divine!
Thou art piercing the AjnA chakra,
The psychic center
In between the two eyebrows.

O mother divine!
Thou art piercing the sushumnA channel
Reaching the Thousand petaled lotus,
And romancing with Thy consort-sadAshiva.

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

// sudhA dhArA sArai shcaraNa yugalhAntarvigalhtaih:

Prapancham sinchantee punarapi rasAmnaaya mahasah:
avApya swam bhUmim bhujaganisha maduShTha valayam
swmAtmAnam kRutwA swapishi kulakundE kuhariNee // 10 //
WORD BY WORD MEANING :

// sudhA dhArA sArai shcaraNa yugalhAntarvigalhtaih:

Prapancham sinchantee punarapi rasAmnaaya mahasah:
avApya swam bhUmim bhujaganisha maduShTha valayam
swmAtmAnam kRutwA swapishi kulakundE kuhariNee // 10 //
SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thou art drenching the whole body
Of seventy two Thousand nerves;
With the nectar like elixir flowing
From in-between Thy lotus feet.

O mother divine!
Thou art leaving the sahasrAra,
The moon of nectar like rays,
And proceeding to Thy native place.

O mother divine!
Once again attaining
Thy original form,
Thou art sleeping
Like a coiled serpent,
In the micro hole of
The mUlAdhara chakra.

FOOT NOTES: sahasrAra = the lunar space, situated at the top of

the head; the place where the bio-elixir stored. Oozes, O3;
mUlAdhara chakra = the base chakra with earthen properties,
triangular form.

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

// chaturbhi shreekaNTai shiva yuvatibhih: panchabhirapi

Prabhinnabhi shambhO rnavabhirapi mUla prakrutibhih:
chatushchatvArimsh dwanudalha kalAshratrivalaya
trirEshAbhi swartham tava sharaNa kONAh: pariNatAh: // 11 //

WORD BY WORD MEANING :

// chaturbhi shreekaNTai shiva yuvatibhih: panchabhirapi

Prabhinnabhi shambhO rnavabhirapi mUla prakrutibhih:
 chatushchatvArimsh dwanudalha kalAshratrivalaya
trirEshAbhi swartham tava sharaNa kONAh: pariNatAh: // 11 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
The four upward triangles of Shiva
And the five downward triangles of Shakti
Intersect each other to form Thy residence.

O mother divine!
The nine basic elements,
The eight and sixteen petaled lotuses,
The group of tri- inner circles and
The group of three outer squares
Form shree chakra Thy divine abode,
With the evolution of forty- four angles.

FOOT NOTES: Shakti= the consort of shiva, energy, creative

energy, nature etc.
Practical drawing method of geo-metric diagram of shree chakra, is
explained in this verse.

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE SANSKRIT TEXT:

// twadeeyam sowandaryam- tuhanagari kanyE! Tulayitum

kaveendrAh: kalpante- kathamapi virinchi prabhRutayah:
yadalOkya owtsukyAt amara lalanaa yAnti manasA
tapObhirduShprApAmapi girisha sAyujya padaveem // 12 //

WORD BY WORD MEANING :

// twadeeyam sowandaryam- tuhanagari kanyE! Tulayitum

kaveendrAh: kalpante- kathamapi virinchi prabhRutayah:
yadalOkya owtsukyAt amara lalanaa yAnti manasA
tapObhirduShprApAmapi girisha sAyujya padaveem // 12 //
SUBSTANCE:

E O mother divine!
The four upward triangles of Shiva
And the five downward triangles of Shakti
Intersect each other to form Thy residence.

O mother divine!
The nine basic elements,
The eight and sixteen petaled lotuses,
The group of tri- inner circles and
The group of three outer squares
Form shree chakra Thy divine abode,
With the evolution of forty- four angles.

FOOT NOTES: Shakti= the consort of shiva, energy, creative

energy, nature etc.
Practical drawing method of geo-metric diagram of shree chakra, is
explained in this verse.

NGLISH POETIC RENDERING OF VERSE:

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE SANSKRIT TEXT:

// naram varsheeyamsam nayana virasam narmasu jadam

Tava Apanga AlOke patitamanudhaavanti shatashah:
glhdveNee bandhah: kucha kalash visrasta sichayAh:
hThAt trutyat kanchyah:vigalhita dukUlA yuvatayah: // 13 //

WORD BY WORD MEANING:

// naram varsheeyamsam nayana virasam narmasu jadam

Tava Apanga AlOke patitamanudhaavanti shatashah:
glhdveNee bandhah: kucha kalash visrasta sichayAh:
hThAt trutyat kanchyah:vigalhita dukUlA yuvatayah: // 13 //

SUBSTANCE:

E O mother divine!
The ugly man of old age,
With eyesight blurred,
Moreover, alien to romantic chat;
Availing Thy compassionate side glances,
Attracting hundreds of young beautiful dames,
Running after him, with disheveled-hair,
The upper cloths of their bosom falling,
Their golden waist bonds rapidly loosening
In addition, the tight outfits falling down.
Such is the glory of, Thy compassionate glance.

ENGLISH POETIC RENDERING OF VERSE:

COMMENTARY:

FOOT NOTES:
 TRANSCRIPTION OF THE SANSKRIT TEXT:

// kShitow ShatpanchAsha ddwee samadhika panchAsh dudake

hutAshe dwAShaShti shchturadhika panchAsh danilE
divi dwShatRimsh nmanasi cha chatuShaShtiriti yE
mayUkhA stEShAma pupari tava pAdAmbuja yugam // 14 //

WORD BY WORD MEANING:

// kShitow ShatpanchAsha ddwee samadhika panchAsh dudake

hutAshe dwAShaShti shchturadhika panchAsh danilE
divi dwShatRimsh nmanasi cha chatuShaShtiriti yE
mayUkhA stEShAma pupari tava pAdAmbuja yugam // 14 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

 O mother divine!
Thy lotus feet are far above
The fifty-six rays of mUlaadhaara chakra of earth properties,
The fifty-two rays of maNipUraka chakra of water properties
The seventy-two rays of swaathishTaan chakra of fire properties,
The sixty-two rays of anAhata chakra with air properties,
The fifty- four rays of vishuddha chakra of space property;
The seventy-two rays of Ajna chakra of self-ego.

O mother divine!
Thy lotus feet art resting above,
The six yogic chakras, the sea of elixir,
In the centre of the thousand petaled lotus
The true form of moon, the abode of bindu,

FOOT NOTES: bindu= the quaint essence of shiva, sperm,

COMMENTARY:

FOOT NOTES:
TRANSCRIPTION OF THE SANSKRIT TEXT:

// shara jyOtsnAshuddham shashiyuta jatAjuta makuTAm

paratrAsatrANa spaTika ghaTikA pustaka krAm
sa krunnatvA na TwA kaThmiva sataam sannidadhtE
mashu kSheera drAsShA madhuri madhureeNh: phaNitayah: // 15 //

WORD BY WORD MEANING:

// shara jyOtsnAshuddham shashiyuta jatAjuta makuTAm

paratrAsatrANa spaTika ghaTikA pustaka krAm
sa krunnatvA na TwA kaThmiva sataam sannidadhtE
mashu kSheera drAsShA madhuri madhureeNh: phaNitayah

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thy body is shining pure
Like autumn moonlight,
Thy crowned head and locked hair
 Adorned with the crescent moon.

O mother divine!
Expressing boon providing
And fearlessness Postures,
Holding the rosaries of crystal beads
And the book with Thy four hands.

O mother divine!
The pious man who salutes Thee,
Once In Thy above mentioned form;
Can’t restrain talking sweet words
Equal to the sweetness and taste of
Honey, creamy milk, and grapefruits.

FOOT NOTES: in Sanskrit literature, the poetry is often compared

and expressed as sweet, like honey cow milk and grapefruits.
Kamaraja’s= pertaining to the love god, i.e.” Ka, E, ee, la, hreem”.
The worship or meditation, or any of the actions may be broadly
categorized as, sAtwik, rAjasik and tAmasik. sAtwik = not result
oriented, rAjasik= for the sake of attaining some results, tAmasik= to
do some bad affects to others.

COMMENTARY:

FOOT NOTES:
 TRANSLITERATION OF THE TEXT:

// kaveendrANAm cheetah: kamalavana bAlAtaparucheem

bhajamtE ye samtah: katicharaNA mEva bhavateem
virinchi prEyasyaastrala sara shRangAralaharee
gabheerAbhi rvAgbhi rvdadhati satAm ranjanamamee // 16 //

WORD BY WORD MEANING:

// kaveendrANAm cheetah: kamalavana bAlAtaparucheem

bhajamtE ye samtah: katicharaNA mEva bhavateem
virinchi prEyasyaastrala sara shRangAralaharee
gabheerAbhi rvAgbhi rvdadhati satAm ranjanamamee // 16 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thee the all Red deity!
Thou art the rising sun,
To the noble poet’s
Flower garden of inspiration.
 O mother divine!
Those pious personalities,
Who worship Thee in such form,
Entertain the royal court scholars,
And the assembly of learned;
With their romantic poetry and
Spontaneous sweet talkative-ness,
As an Incarnate male saraswait.

FOOT NOTES:

the all Red deity = aruNa, mother divine the romantic figure.
saraswati = the presiding diety of learning, prose and poetry,
literature, knowledge and wisdom, the consort of Brahma-the
creator

COMMENTARY:

FOOT NOTES:
TRANSCRIPTION OF THE SANSKRIT TEXT:

// Savitree bhirvAchAm shashimaNi shilAbhangaruchibi

rvashinyAdyAbhistvAm saha janani snchitayati yah:
sa kartA kavyAnAm bhavati mahatma bhangiruchbhi
rvachObhirvAgdevee vadana kamalAmOda madhuraih: // 17 //

WORD BY WORD MEANING:

// Savitree bhirvAchAm shashimaNi shilAbhangaruchibi

rvashinyAdyAbhistvAm saha janani snchitayati yah:
sa kartA kavyAnAm bhavati mahatma bhangiruchbhi
rvachObhirvAgdevee vadana kamalAmOda madhuraih: // 17 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

 O mother divine!
Thy divine abode shree chakra is bright
With the luminous lunar stone light,
Thou art presiding over the company of
sarva rOgahara chakra deities
vashini, kaamEshwari etc group of eight,
Twelve yogins and gandhAkarshini etc deities.

O mother divine!
One who meditates up on Thee,
In the above mentioned form;
Becomes capable to compose
Fluently Classical poetry and prose,
In Accordance with the prosody meters
Like the male incarnate, Saraswati
The presiding deity of scholarly.

FOOT NOTES: sarva rOgahara chakra=

vashini, kaamEshwari etc= vashini, kAmEshwari, mOdini, vimala,
aruNa jayini, sarveshwari and kowllini.
Twelve yogins= vidya,rechika,mOchika, amRuta, deepika, jnAna,
ApyAyini, vyapini, medhA, vyOma rUpa, siddhi rUpa, lakshmi
yogini.

gandhAkarshini etc= gandAkarshiNi, rasAkarshiNi, rUpAkarshiNi

and sparshAkarshiNi.

COMMENTARY:

FOOT NOTES:
// tanutchAyabhistE taruN taraNi shree sarNeebhh:
divam sarvAmurveem aruNima nimagnAnam smarati yah:
bhavantsya trasyadvnahariNa shalina nayanAh:
sahOrvshyA vashyAh: kati kati na geervAN gaNikah: // 18 //
// tanutchAyabhistE taruN taraNi shree sarNeebhh:
divam sarvAmurveem aruNima nimagnAnam smarati yah:
bhavantsya trasyadvnahariNa shalina nayanAh:
sahOrvshyA vashyAh: kati kati na geervAN gaNikah: // 18 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thy body emanates the Red rays of the rising sun,
And the world and space, art Dissolved in the
Reddish Ocean of Thy divine red body color.

O mother divine!
One who meditates upon Thee
In that form above,
Gets the celestial dames
Including Urvashi,
With the eyes of frightened wild deer
Running after him like pets and slaves.
 FOOT NOTES: Urvashi = a heavenly dame, created by Vishnu out
of his lap. among the heavenly dames,Urvashi is considered to be
the number one.

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE SANSKRIT TEXT:

// Mukham bindum krytwA kuch yuga madhstasya sadadhO

harArdham dhyayEdyO haramahiShi tE manmadha kalAm
sa sadya samkShObham nayati vanitA ityati laghu
trilOkiee mapyAshu bhramayati raveendustanayugAm // 19 //

WORD BY WORD MEANING:

// Mukham bindum krytwA kuch yuga madhstasya sadadhO
harArdham dhyayEdyO haramahiShi tE manmadha kalAm
sa sadya samkShObham nayati vanitA ityati laghu
trilOkiee mapyAshu bhramayati raveendustanayugAm // 19 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Consort of Lord Shiva!
One who visualizes mentally,
Thy face in the shree chakra bindu,
Thy breasts below the dot,
Below that, Thy womb
In the form of red triangle;
And sets to meditates up on
Thy seed sound of manmadha.

O mother divine!
He ‘Creates lust and passion
In young and beautiful dames’
Is a remark of lower profile,
In reality, he charms and
Enslaves the entire universe
With Sun and moon as bosom.

FOOT NOTES: shreechakra= a geometric diagram used in the

worship of mother divine.
Bindu = the central point of shreechakra.

COMMENTARY:
FOOT NOTES:

CONTEXT:

TRANSLITERATION OF THE TEXT:

// Kirantee mangEbhyah: kiraNnikurumnA amratarasam

hRudi twAmadhattE himakarashilAmUrtimiva yah:
sa sarpANam darpam shamayati shkuntaadhipa iva
jwara pluShtAn dRuShtwA sukhyati sudhAdhArasirayA // 20 //

WORD BY WORD MEANING:

// Kirantee mangEbhyah: kiraNnikurumnA amratarasam

hRudi twAmadhattE himakarashilAmUrtimiva yah:
 sa sarpANam darpam shamayati shkuntaadhipa iva
jwara pluShtAn dRuShtwA sukhyati sudhAdhArasirayA // 20 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thy devotee meditates on Thy form,
As Thou art beautifully carved-
Out of moonlight emitting stone,
As Thy limbs emitting rays of elixir,
And keeps Thou firmly in his heart.

O mother divine!
Such devotee nullifies,
The poison and ego of snakes,
Like the king of birds, garuda.
He looks with elixir emitting rays,
Which relives the suffering,
Moreover heels the fever,
And makes the patient pleasant.

FOOT NOTES: garuda = the king of birds, the vehicle of Lord

Vishnu, the enemy of serpents.

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

// Tatit lekhA tanveem tapanasashi vyshvAnaramayeem

niShaNNAm api vupari kamalAnAm tava kalAm
mahA padmaaTvyAm mruditamala mayEna manasA
mahAntah: pashyantO dadhati paramaahlAda lahareem // 21 //
WORD BY WORD MEANING:

// Tatit lekhA tanveem tapanasashi vyshvAnaramayeem

niShaNNAm api vupari kamalAnAm tava kalAm
mahA padmaaTvyAm mruditamala mayEna manasA
mahAntah: pashyantO dadhati paramaahlAda lahareem // 21 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thy devotee meditates on Thy form,
As Thou art beautifully carved-
Out of moonlight emitting stone,
As Thy limbs emitting rays of elixir,
And keeps Thou firmly in his heart.

O mother divine!
Such devotee nullifies,
The poison and ego of snakes,
Like the king of birds, garuda.
He looks with elixir emitting rays,
Which relives the suffering,
Moreover heels the fever,
And makes the patient pleasant.

FOOT NOTES: garuda = the king of birds, the vehicle of Lord

Vishnu, the enemy of serpents.

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

// bhavAni twam dAsE mayi vitara dRusssShtim sakaruNA

Miti stOtum vanchan kaThayati bhavAni twamiti yah:
tadaiva twam tasmai dishasi nija sayujya padaveem
mukunda brahmendra sputamakuTa neerAjita padAm // 22 //

WORD BY WORD MEANING:

// bhavAni twam dAsE mayi vitara dRusssShtim sakaruNA

Miti stOtum vanchan kaThayati bhavAni twamiti yah:
tadaiva twam tasmai dishasi nija sayujya padaveem
mukunda brahmendra sputamakuTa neerAjita padAm // 22 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

 O mother divine!
Thy devotee meditates on Thy form,
As Thou art beautifully carved-
Out of moonlight emitting stone,
As Thy limbs emitting rays of elixir,
And keeps Thou firmly in his heart.

O mother divine!
Such devotee nullifies,
The poison and ego of snakes,
Like the king of birds, garuda.
He looks with elixir emitting rays,
Which relives the suffering,
Moreover heels the fever,
And makes the patient pleasant.

FOOT NOTES: garuda = the king of birds, the vehicle of Lord

Vishnu, the enemy of serpents.

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// twaya hRutwA vAmam vapuraparitruptena manasA

shareeraardham shambO raparamapi shankE hRutamabhoot
yat yetat twat roopam sakalam aruNAbham trinayanam
kuchAbhyam Anamram kutila shashi choodAla makutam // 23 //
WORD BY WORD MEANING:

// twaya hRutwA vAmam vapuraparitruptena manasA

shareeraardham shambO raparamapi shanke hRutamabhoot
yat yetat twat roopam sakalam aruNAbham trinayanam
kuchAbhyam Anamram kutila shashi choodAla makutam

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thou have already stolen
Left part of Lord Shiva, yet
Thou art not contended with,
I doubt, that Thou have stolen the rest;

O mother divine!
Thou art present in my heart lotus
In the shining form with,
Left and right parts of Thy body
Radiating with the redness of the rising sun
With three eyes and Thy waist a little bent-
By the heavy weight of the two full breasts,
The crescent moon on Thy crowned head
Thy form is presiding over so, in my heart.

FOOT NOTES:
According to tantra, shiva and Shakti cannot be
separated. As if the heat cannot be separated from fire, the moon
light cannot exist with out moon. Therefore, the devotee can
worship mother in her feminine form or, the male form of her
consort shiva.

COMMENTARY:
FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// jagatsUtE dhatA hariravati rudrah: kShapayatE

tiraskurvannEtat swamapi vapureeshstirayati
sadApUrvamsarvam tadida manugRuhNati cha shiva
stvAjnam Alambya kShNa chalitayObhRUlatikayO // 24 //

WORD BY WORD MEANING:

// jagatsUtE dhatA hariravati rudrah: kShapayatE

tiraskurvannEtat swamapi vapureeshstirayati
sadApUrvamsarvam tadida manugRuhNati cha shiva
stvAjnam Alambya kShNa chalitayObhRUlatikayO // 24 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Brahma creates the universe,
Vishnu nourishes the creation,
 Rudra dissolves the universe,
Maheashwara merges them,
And Him-self into sada-shiva.
Thus ends the cycle of creation.

O mother divine!
When the wish to create
Arises in Sada-Shiva,
He takes the movement
Of Thy eyebrows as the
Endorsement by Thee
And once again creates
The trio and Ishwara
To create the universe.

FOOT NOTES: shiva, rudra, ishwara and mahEshwaraare all are

the form of sadAshiva. The names are often used as in synonyms.
Actually the names and their functions vary.

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// trayANAm dEvAnAm triguNa janitAnAm tava shive

bhavEtpUjA pUjA tava charaNayOryA virachitA
tathahi twat pAdOdvahana maNipeeThikasya nikatE
sthitA hyEte shashvatmukulhitakarOttamsamakutah: // 25 //

WORD BY WORD MEANING:

// trayANAm dEvAnAm triguNa janitAnAm tava shive
bhavEtpUjA pUjA tava charaNayOryA virachitA
tathahi twat pAdOdvahana maNipeeThikasya nikatE
sthitA hyEte shashvatmukulhitakarOttamsamakutah: // 25 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
The consort of
Lord Sada Shiva!
The manifest three qualities,
The satva rajas and tamas are
The Brahma Vishnu and Rudra;
The worship to Thy lotus feet is
The real worship to the trio
Which is in total perfect line.

O mother divine!
The divine trios always present
With their heads bowed down
And folded hands as their crown
At the rest plank of Thy lotus feet.

FOOT NOTES: satva = the truth oriented, rajas = the action

oriented, tamas = the sleepy, laziness- oriented. Trio = Lord
Brahma, Vishnu, and Rudra.

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

// virinchih: panchatwam vrajati hari raapnOti viratim

vinAsham keenAshO bhajati dhanadO yAti nidhanam
vitandree mAhEndree vitatirapi sammeelita dRushA
mahA samhArEsmin viharati satee twat patirasow // 26 //

WORD BY WORD MEANING:

// virinchih: panchatwam vrajati hari raapnOti viratim

vinAsham keenAshO bhajati dhanadO yAti nidhanam
vitandree mAhEndree vitatirapi sammeelita dRushA
mahA samhArEsmin viharati satee twat patirasow // 26 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
On the dooms day
Brahma the creator
Dissolves into elements.

O mother divine!
Lord Vishnu the protector
 Void of all the abilities, falls
Into suspended animation.

O mother divine!
The presiding deity of death
The fiery looking Lord Yama
Him-self meets his own end.

O mother divine!
The presiding deity of riches
Lord Kubeara and his royalty
Penny-less, melts into void.

O mother divine!
Lord MahEndrA with
His fourteen associate Manus
Eternally close their eyes.

O mother divine!
Even in such a dooms-day
Thy consort Lord Shiva is
freely romancing with Thee,
Oh! The power of Thy chastity.

CONTEXT Adishankara narrates thegreatness

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

// japO jalpam shilpam sakalamapi mudrAvirachanA

Gatih: prAdakShiNyakramaNam ashanAdyAhutividhi:
praNAmasamvEsha sukham akhilam AtmArpaNa dRushA
saparyA paryAya stva bhavatu yanmE vilasitam // 27 //

WORD BY WORD MEANING:

// japO jalpam shilpam sakalamapi mudrAvirachanA

Gatih: prAdakShiNyakramaNam ashanAdyAhutividhi:
praNAmasamvEsha sukham akhilam AtmArpaNa dRushA
saparyA paryAya stva bhavatu yanmE vilasitam // 27 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
With ego-less self,
With self- less mind
With Soul serving desire,
All the conversations I do
May become Thy recitation.

O mother divine!
My free hand movements
May turn to be the postures
Shown to Thee during rituals.
 O mother divine!
My journeys and roaming
May turn to be the rounding
I do around Thy lotus feet.

O mother divine!
My eating and drinking
May turn to be the offerings
I do to Thee in Thy worship.

O mother divine!
All the free movements of limbs
May turn to be the salutations
I do to Thee in the rituals.

O mother divine!
All the pleasant acts of mine
May turn to be the devotional
Worship I do to Thee.

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// sudhAmapyAswAdya pratibhya jarAmRutyu hariNeem

vipadyantE vishvE vidhishatamakhamukhAdya diviShadah:
karAlham yat kShvElham kabalhitah: kalakalanA
na shamnhO stanmUlam tava janani tAtanka mahimA // 28 //

WORD BY WORD MEANING:

// sudhAmapyAswAdya pratibhya jarAmRutyu hariNeem
vipadyantE vishvE vidhishatamakhamukhAdya diviShadah:
karAlham yat kShvElham kabalhitah: kalakalanA
na shamnhO stanmUlam tava janani tAtanka mahimA // 28 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Lord Brahma, dEvEndras
And the other associate celestials
Have drunk the elixir divine,
Which rid-outs old age and death;

O mother divine!
On the dooms-day in spite of
The nectar consumption
The afore-said divine personage
Succumb to invariable death.

O mother divine!
In spite of Consuming
The deadly poison kAlakUta
Thy consort Lord Shiva
Remains safe and steady
And triumphs over the death.

O mother divine!
The reason for this wonder
Is nothing but the
Power of Thy earrings.

COMMENTARY:
FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// kireetam vairimcham parihara purah: kaitava bhidah:

kaThorE kotirE sthalasi jahi jambhAri makutam
praNmrEShvEtEShu prasabha mupayAtasya bhavanam
bhavasyAbhutthAnE tava parijanOktih: vijayatE // 29 //

WORD BY WORD MEANING:

// kireetam vairimcham parihara purah: kaitava bhidah:

kaThorE kotirE sthalasi jahi jambhAri makutam
praNmrEShvEtEShu prasabha mupayAtasya bhavanam
bhavasyAbhutthAnE tava parijanOktih: vijayatE

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
When Thy-self run in a haste,
To receive Thy divine consort Shiva,
On his way to Thy palace,
Thy escort-maids utter with concern,
O my highness! Aware of
The crown of Brahma
In front of Thee, on Thy way
Lest it may hurdle Thee.

O my highness! Aware of
 The crown of Vishnu,
The killer of demon kaitabha
Thy legs may slip if Thou touch it.

O my highness! Aware of
The crown of king
The killer of demon jambhAsura,
O mother! Avoid it on Thy way.

O mother divine!
The utterances of Thy maids
Art filled with affection
Art worth the occasion.

FOOT NOTES: indhra = the king of heaven, indhra killed demon

jambhasura, hence called jambhAri.

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

swadEhOdbhUtAbhih: ghRuNinhi raNimAdyAbhirabhitah:

niShEvE nityE twAmahamiti sadA bhAvayati yah:
kimAshcharyam tasya trinayana samRuddhim tRuNayatah:
 mahA samvartAgni rvirachayati neerAjana vidhim // 30 //

WORD BY WORD MEANING:

swadEhOdbhUtAbhih: ghRuNinhi raNimAdyAbhirabhitah:

niShEvE nityE twAmahamiti sadA bhAvayati yah:
kimAshcharyam tasya trinayana samRuddhim tRuNayatah:
mahA samvartAgni rvirachayati neerAjana vidhim // 30 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thou art wiThout
Beginning and end
Worship able by
The whole universe.

O mother divine!
Thou are encircled by
The rays emitted from
Thy divine lotus feet
And ever served by the
Supreme divine powers.

O mother divine!
The devotee who meditates
Ever upon Thy above form
Filled with the divine ‘Ego’
Refutes the wealth of Shiva,
Considers it par with the grass!
It is no wonder! That the fire
Which burns the universe
Becomes the camphor flame
 Pray fully offered before him.

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// chatuShaShtyA tantraih: sakala mati samdhAya bhuvanam

sthita stattatsiddhi prasava para tantraih: pashupatih:
punastvannirbandA dakhila puruShArdhaika ghatTanA
svatantram tE tantram kShtitala mavAteetaradidam // 31 //

WORD BY WORD MEANING:

// chatuShaShtyA tantraih: sakala mati samdhAya bhuvanam

sthita stattatsiddhi prasava para tantraih: pashupatih:
punastvannirbandA dakhila puruShArdhaika ghatTanA
svatantram tE tantram kShtitala mavAteetaradidam // 31 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
The Lord of all beings,
Shiva created sixty-four tantrAs
For the benefit of mortals
And became relaxed and restful.
 O mother divine!
Thou have heard all of them
As revealed by Thy consort,
Thou have understood the gist,
And found them all useless
As the tantras fail in fulfilling
The prime requisite’ salvation.

O mother divine!
Thou have dissatisfied by
The works of Thy Lord and
Insisted upon Him to create
A tantra that is sovereign and
Not bound by time and space
Independent in providing
All the four purushArtha’s
Together with salvation.

O mother divine!
In fulfillment of Thy request
Lord shiva created a new tantra
The ‘shree vidya tantra’
For the benefit of mortals.

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

// shiva shaktih: kAmah: kShiti ratharavih:sheetakiraNah:

smarO hamsa shakrastadanucha parAmAraharayah:
hyAmee hRullekhAbhi tisRubhi ravasAneShu ghatitAh:
bhajantE varNAstE tava janani nAmAvayavatAm // 32 //

WORD BY WORD MEANING:

// shiva shaktih: kAmah: kShiti ratharavih:sheetakiraNah:

smarO hamsa shakrastadanucha parAmAraharayah:
hyAmee hRullekhAbhi tisRubhi ravasAneShu ghatitAh:
bhajantE varNAstE tava janani nAmAvayavatAm // 32 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
The seed sound of Shiva the ‘ka’
The seed sound of Shakti ‘E’
The seed sound of cupid ‘ee’
The seed sound of earth ‘la’
The seed sound of empress ‘hreem’
Form the part of mantra of fire.

O mother divine!
The seed sound of sun ‘ha’
The seed sound of moon ‘sa’
The seed sound of smara ‘ka’
The seed sound of swan ‘ha’
The seed sound of Indra ‘la’
The seed sound of empress ‘hreem’
Form the solar part of mantra.
 O mother divine!
The seed sound of para-Shakti ‘sa’
The seed sound of manmatha ‘ka’
The seed sound of hari ‘la’
The seed sound of empress ‘hreem’
Form the lunar part of the mantra.

O mother divine!
These three parts together
Form the body of Thy mantra
The pancha dashaakShari,
Thy subtle body of sound.

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// smaram yOnim lakShmeem tritaya mida mAdow tava manOh:

nidhAyaike nityE niravadhi mahAbhOga rasikAh:
bhajanti twAm chintAmaNiguNanibaddhAkshvalayAh:
shivAgnow juhwanta ssurabhighRuta dhArAhuti shataih: // 33 //

WORD BY WORD MEANING:

// smaram yOnim lakShmeem tritaya mida mAdow tava manOh:
nidhAyaike nityE niravadhi mahAbhOga rasikAh:
bhajanti twAm chintAmaNiguNanibaddhAkshvalayAh:
shivAgnow juhwanta ssurabhighRuta dhArAhuti shataih: // 33 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thou art wiThout beginning and end
Ever present Empress of eternal form.

O mother divine!
Those few renowned yogis of samayAchAra
Enjoying the eternal bliss, wiThout interruption
Add the seed sound of manmatha ‘kleem’
The seed sound of bhuvanaEshwari ‘hreem’
The seed sound of mahAlaksmi ‘shreem’
To Thy mantra of panchadashAkShari.

O mother divine!
The yogis with rosary of chintAmaNi in hand
In the center of the triangle of their heart lotus
To Thy utmost satisfaction, performing oblations
In the holistic fire, tens and hundreds of times
With the ghee of celestial cow, kAmadhEnu.

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

// shareeram twam shambhOh: shashi mihira vakShOruha yugam

tavAtmAnam manyE bhagavati navAtmAna managham
atah: shEShah: sheshee twaya mubhaya sAdhAraNatayA
sthtah: sambandhO vAm samarasa parAnanda parayOh: // 34 //

WORD BY WORD MEANING:

// shareeram twam shambhOh: shashi mihira vakShOruha yugam

tavAtmAnam manyE bhagavati navAtmAna managham
atah: shEShah: sheshee twaya mubhaya sAdhAraNatayA
sthtah: sambandhO vAm samarasa parAnanda parayOh: // 34 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thou know the six principles
Pertaining to the creation,
Thou art the body of the
Ananda bhairava with
Sun and moon as Thy bosom.

O mother divine!
Nevertheless, I assume
The knower of nine strategies
 Anandabhairava’s body as Thine.

O mother divine!
There lies a perfect unity
In both of Thy divine pair,
Leading to ‘Thou art that’
The holy Vedic inscription.

O mother divine!
Therefore, there is a perfect and fine
Reciprocal equality among both of you
Ananda bhairava and ananda bhairavi.

FOOT NOTES: Ananda bhairava = ever blissful nude form of sadA

shiva, ananda bhairavi = the consort of Ananda bhairava, with
equality as the basis in all counts.
nine strategies =

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// manaswam vyOmatwam marudasi marutsArathi rasi

twa mApastwam bhUmistwayi pariNatayAm nahi param
 twameva swAtmAnam pariNamayitum vishva vapuShA
chidAnandAkAram shiva yuvati bhAvEna bibhRuShe // 35 //

WORD BY WORD MEANING:

// manaswam vyOmatwam marudasi marutsArathi rasi

twa mApastwam bhUmistwayi pariNatayAm nahi param
twameva swAtmAnam pariNamayitum vishva vapuShA
chidAnandAkAram shiva yuvati bhAvEna bibhRuShe // 35 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thou know the six principles
Pertaining to the creation,
Thou art the body of the
Ananda bhairava with
Sun and moon as Thy bosom.

O mother divine!
Nevertheless, I assume
The knower of nine strategies
Anandabhairava’s body as Thine.

O mother divine!
There lies a perfect unity
In both of Thy divine pair,
Leading to ‘Thou art that’
The holy Vedic inscription.

O mother divine!
Therefore, there is a perfect and fine
Reciprocal equality among both of you
Ananda bhairava and ananda bhairavi.
 FOOT NOTES: Ananda bhairava = ever blissful nude form of sadA
shiva, ananda bhairavi = the consort of Ananda bhairava, with
equality as the basis in all counts.
nine strategies =

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// tavAjnA chakrastham tapana shashi kOti dutidharam

Param shambhum vande parimilhita pArshyam parachita
yamArAdhyan bhaktyA ravi shashi shucheenAmanviShayE
nirAlOkElOkE nivasati hi bhAlOka bhuvanE // 36 //

WORD BY WORD MEANING:

// tavAjnA chakrastham tapana shashi kOti dutidharam

Param shambhum vande parimilhita pArshyam parachita
yamArAdhyan bhaktyA ravi shashi shucheenAmanviShayE
nirAlOkElOkE nivasati hi bhAlOka bhuvanE // 36 //
SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
Thou know the six principles
Pertaining to the creation,
Thou art the body of the
Ananda bhairava with
Sun and moon as Thy bosom.

O mother divine!
Nevertheless, I assume
The knower of nine strategies
Anandabhairava’s body as Thine.

O mother divine!
There lies a perfect unity
In both of Thy divine pair,
Leading to ‘Thou art that’
The holy Vedic inscription.

O mother divine!
Therefore, there is a perfect and fine
Reciprocal equality among both of you
Ananda bhairava and ananda bhairavi.

FOOT NOTES: Ananda bhairava = ever blissful nude form of sadA

shiva, ananda bhairavi = the consort of Ananda bhairava, with
equality as the basis in all counts.
nine strategies =

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

// vishuddow te shuddha spatika vishdam vyOma janakam

Shivam seve devee mapi shivasamana nyavasitAm
yayOh: kantya yantyah: shashikiraNa sArUpya saraNEh:
vidhUtam tardhwAntA vilassati chakOreeva jagatee // 37 //

WORD BY WORD MEANING:

// vishuddow te shuddha spatika vishdam vyOma janakam

Shivam seve devee mapi shivasamana nyavasitAm
yayOh: kantya yantyah: shashikiraNa sArUpya saraNEh:
vidhUtam tardhwAntA vilassati chakOreeva jagatee // 37 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
I bow to Thee and Thy Lord shiva
In Thy abode vishuddhi chakra
Thou and Thy Lord art crystal pure
And Creators of the space element.

O mother divine!
Thy devotees of the three worlds,
Relieved of their darkness like ignorance,
By the brilliance of moon light like rays
 Ever emitting out of both Thy bodies.

O mother divine!
The moonlight quenches the hunger of
The chakora bird and fully satisfies it,
So do Thy devotees become ever blissful.

FOOT NOTES: vishuddhi chakra = the fifth from the base pertaining
to mother divine, with property of space [ether, sky]. Chakora = a
bird which is only satisfied with the moonlight

COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// samunmeelatsamvitkamala makarandaika rasikam

bhajEhamsa dwandwam kimapi mahatma mAnasa charam
ydAlApAdaShTa dashaguNitavidyapariNatih:
yadAdattE dOShAdguNa makhla madbhyAh: paya ivah: // 38 //

WORD BY WORD MEANING:

// samunmeelatsamvitkamala makarandaika rasikam
bhajEhamsa dwandwam kimapi mahatma mAnasa charam
ydAlApAdaShTa dashaguNitavidyapariNatih:
yadAdattE dOShAdguNa makhla madbhyAh: paya ivah: // 38 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
I salute the divine swan couple,
Which mainly interested in the
Nectar from the lotus of wisdom
With matchless supreme taste.

O mother divine!
I salute the divine swan pair,
Which swims in the lake of
Great yogi’s holy thoughts,
Which are beyond description.

O mother divine!
The talks of the divine swan pair,
Evolved as eighteen disciplines;
As swan separates water from milk,
So does the swan pair may throw out
All the faults and sins, of our deeds.

FOOT NOTES: swan couple = the mother divine and her consort
sadAshiva

eighteen disciplines = the four VEdAs, six vEdAngAs i.e. [shiksha,

vyAkaraNa, chandO,nirukta, kalpa and jyOtiSha], meemAmsa,
nyAya, purANa, dharma shastra, Ayurveda, gAndharva vEda ,
dhanurveda and artha shastra.
COMMENTARY:

FOOT NOTES:

TRANSLITERATION OF THE TEXT:

// tava swAdhiShtAne hutavahamadhiShTAya niratam

tameedE samvartam janani mahateem tamcha samayAm
yadAlOke lOkAn dahati mahati kROdhakalite
dayardRayA dRuShTi shishira mupachAram rachayati // 39 //

WORD BY WORD MEANING:

// tava swAdhiShtAne hutavahamadhiShTAya niratam

tameedE samvartam janani mahateem tamcha samayAm
yadAlOke lOkAn dahati mahati kROdhakalite
dayardRayA dRuShTi shishira mupachAram rachayati // 39 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
 I salute Thy Lord shiva!
The presiding deity of
SwAdhishTAna chakra,
The ever-shining Lord
Who is familiar with the
Name of samvartAgni.

O mother divine!
I salute Thee and Thy Lord as well,
With whom, Thou Ever have,
Five-fold equanimity.

O mother divine!
When the severe fiery looks of
Thy Lord sets ablaze the world;
Thou with Thy compassionate Looks
Once again, heel the whole world.

FOOT NOTES: samvartAgni = which sets ablaze the whole

creation.

= the second from the base, with fire as its property situated
opposite of sexual organ, in spinal cord.

Five-fold equanimity = the mother divine samaya has five fold

equality with her consort sada shiva, i.e. name = samvartEshwara
vs. samvartEshwari
Form = great fire vs. great fire
Mental status = fiery looks vs. fiery looks
Physical status= setting ablaze the worlds
Presiding over = SwAdhishTAna chakra

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

// taTitwantam shaktyA timiraparipanTji spuranyA

Spurat nAnAratnAbharaNa pariNaddhendra dhanuSham
Tava shyamam mEgham kamapi maNipUraika sharaNam
niShEvE varShantam haramihirataptam tribhuvanam // 40 //

WORD BY WORD MEANING:

// taTitwantam shaktyA timiraparipanTji spuranyA

Spurat nAnAratnAbharaNa pariNaddhendra dhanuSham
Tava shyamam mEgham kamapi maNipUraika sharaNam
niShEvE varShantam haramihirataptam tribhuvanam // 40 //

SUBSTANCE:

ENGLISH POETIC RENDERING OF VERSE:

O mother divine!
I bow to the Lord sadAshiva,
Who dwells in Thy manipUraka chakra.

O mother divine!
Thy manipUraka chakra
Which is lighted by the shining of
The storm lightening energy,
 The rainbow created by the golden jewellery
Adorned with a verity of studded diamonds
Which throws out the engulfed
Darkness of the manipUraka chakra.

O mother divine!
I bow to the Lord sadAshiva
Thy Lord in the form of a cloud
Powering rain on the three worlds
Which are set ablaze, by the great
Deluging sun fire named Hara.

FOOT NOTES: MaNipUraka chakra = the third chakra from the

base, with watery element properties.

COMMENTARY:

FOOT NOTES:
TRANSLITERATION OF THE TEXT:

tavAdhare mUlE saha samayayA lAsyaparayA

navAtmAnam manye navarasa mahatandava naTam
vubhAbhyAmEtabhya mudayavidhi muddishya dayayA
sanAThAbhyam jajnE janaka jananeemajjagadidam // 41 //

WORD BY WORD MEANING:

tavAdhare mUlE saha samayayA lAsyaparayA

navAtmAnam manye navarasa mahatandava naTam
vubhAbhyAmEtabhya mudayavidhi muddishya dayayA
sanAThAbhyam jajnE janaka jananeemajjagadidam // 41 //

O mother divine!
I bow to Thy Lord Ananda bhairava
Who dwells in Thy mUlAdhArachakra.

O mother divine!
Thy Lord in the mUlAdhAra-chakra
 Who is very interested in dancing
In partnership with Thee,
He as Ananda bhairava
And Thou samaya as Ananda bhairavi
The Ananda bhairava as navAtma and
Thy wonderful dance with nava rasA.

O mother divine!
Thou both come into union
With compassion, and once again
To bring these worlds into existence,
Which is melted into ashes,
By the great deluging fire.

O mother divine!
I bow to such a divine pair,
Ananda bhairava and his consort
Ananda bhairavi in my pure heart.

FOOT NOTES: Ananda bhairava = the nude drunken form of sada

shiva burning with lust in the mUlAdhAra chakra. Ananda Bhairavi =
the nude drunken form of mother divine burning with sexual desire
in the mUlAdhra chakra .nava rasa = the nine emotions, i.e.
Compassion, valour, wonderful, laughing, thrilling, fearfulness,
romantic, peacefulness, kindness, weeping, awesome or loathing
etc.
navAtma = the Ananda bhairava with nine forms.