Tuesday, March 31, 2009

Devi Karumari Amman Stotram

[Prayer to the mother who is the black rain]

"Seethalethwam jagan maatha seethalethwam jagath pitha seethalethwam jagadhathri seethalaayai namon namaha!"

Mari which means rain is a very popular Goddess of Tamil Nadu. Whilescholars believe that she is a goddess of the pre Aryan days, most ofthe common people believe her as Parvati, the consort of Lord Shiva orDurga who arose from her to kill the asuras. Some people believe her tobe Renuka, the mother of Lord Parasurama. Normally the priests in hertemples do not belong to the Brahmin Community. The common people prayto her for bringing rain and avoiding epidemics. In her templefestivals, it is common to see people walk bare footed on glowing embers. This prayer is an extremely popular prayer sung in her temples.

Karpoora Nayagiye, kanaka valli,
Kali makamayi karumari amma,
Porkovil konda Shivakami Amma,
Poovirundavalli deivayanai amma,
Virkola veda valli vishalakshi,
Vizhikkola mamadurai meenakshi,
Chor kovil naan amaithen Ingu Thaye,
Sudaraga Vazhvippai ennai neeye.

Hey Lady of camphor, Hey golden tendril,
Hey Kali, Hey great enchantress, Hey goddess of black rain,
Hey darling of Shiva with a golden temple,
Hey climber with flowers, Hey holy goddess,
Hey damsel of Vedas with a bow, Hey broad eyed one,
And hey Meenakshi of Madhurai with enchanting eyes,
I have made here a temple of words for you,
And so make me live like a flame.

Bhuvanam muzhuvadum aluginra bhuvaneswari,
Puram erithon puram irukkum parameshwari,
Nava navamai vadivakkum maheswari,
Nambinavar Kai Vilakke Sarveswari,
Kavalaigal theerthu vidum Kaleswari,
Kar irulin thee chudare jyotheeswari,
Uvamana param porule jagadeeswari,
Unnadimai chiriyenai Aadhari.

Hey Bhuvaneswari, who rules the entire universe,
Hey Parameshwari, who is a part of Him who burnt the cities,
Hey Maheswari, who assumes newer and newer forms,
Hey Sarveshwari, who is the lamp in the hand of them who trust you,
Hey Kaleeswari, who removes all worries,
Hey Jyotheeswari, who is the flame in darkness,
And hey Jagadeeswari, who is the incomparable eternal thing,
Please encourage this base man who is your slave.

Unnidathil chollamal veru enda,
Uravidathil murai iduven thaye, endan,
Annaiaval nee irukka, ulagil matta,
Anniyarai kenchiduthal murayo amma,
Kanneerai thudaithu vida odi vaa amma,
Kathirukka vaithiduthal sario amma,
Chinnavalin kural kettu un mugam thiruppu,
Chirithapadi ennai dinam vazhi anuppu.

Without telling you my mother,
To which relative shall I complain?
When you as my mother is there,
Is it proper to entreat somebody else?
Please come running to wipe my tears, mother,
Is it proper to make me wait? mother,
Hearing the voice of this inferior one, turn your face to me, oh, mother,
And with happy smile, bid me fare well daily, mother.

Kan irandum un uruve kana vendum, Kaal irandum uun adiye nada vendum, Pan amaikkum naa unnai pada vendum, Bhakthiyodu kai unnaye kooda vendum, Ennam ellam uun ninaive aaga vendum, Iruppathellam unnudaiyathu aaga vendum, Man alakkum samaya pura mariyamma, Maganudaya kuraigalyum theerum amma.

My two eyes should only see you,
My two legs should only come near you,
My toungue which composes music, should only sing about you,
My two hands should with devotion close only towards you,
All my thought should be filled with your name,
All the things with me should only become yours,
Hey goddess of pestilence who measures countries,
Please also fulfill my wants.

Nettiyil uun kumkumame niraya vendum,
Nenjil uun thirunamam vazhiya vendum,
Kathathellam men melum peruga vendum,
Kavithayil uun namam vazha vendum,
Chutham ellam needuzhi vazha vendum,
Jothiyile nee irundu aala vendum,
Mathadellam naan unakku chollalama,
Madi meedhu pillai ennai thallalama.

Your saffron should fill my forehead,
In my heart your name should fill and drip,
Whatever I have learnt should further get improved for ever,
Your names should live in poems,
My relations should all have a very long life,
You should rule by being in the flame,
Is there a need for me to tell others,
Should you push me away who am sitting on your lap.

Annaikku upakaram Cheivathundo?
Arul cheyya inneram avathundo?
Kannukku imayayanri kavalundo?
Kanrukku pasuvanri sondamundo?
Munnaikkum pinnaikkum parpathundo?
Muzhumaikkum nee endan annaiyandro?
Ennaikkum vilakkukkum bedamundo?
Enraikkum nann uun pillaiyandro?

Does one do help to one's mother?
Does the eye have protection other than eyelids?
For the calf, is there a relation except the cow?
Should one see what is before and what is after?
Are you not to the fullest extent, my mother?
Is there any difference between oil and the lamp?
Am I not your son always and forever?

Anbukku naan adimai Aaka vendum,
Arivukke en kadu ketka vendum,
Vambukke pokamal irukka vendum,
Vanchathai en nencham arukka vendum,
Panpukke uyir vazha aasai vendum,
Parivukke naan endrum paniya vendum,
En pakkam ivai ellam irukka vendum,

I should become a slave to affection,
My ears should open only for wisdom,
I should not interfere in unnecessary affairs,
My mind should cut off hatred,
I should like to live only for good things,
I should become always a slave for pity,
And all these should be on my side.

Kumbidavo kai irandum podavillai,
Koopidavo naa onral mudiyavillai,
Nambidavo meyyadanil shakthi illai,
Nadanthidavo kaal irandil aagavillai,
Sempavazha vaai azhagi uun ezhilo,
Chinna iru kankalukkul adangavillai,
Ambalavu vizhiyale, unnai endrum,
Adi paniyum aasaikor alavum illai.

To salute you two hands do not suffice,
To call you one toungue does not suffice,
To believe in you, I do not have sufficient strength,
For walking, I am not able to do with two feet,
Your prettiness, beauty with red coral mouth,
Does not limit itself within my two eyes,
Hey Lady who has eyes like a bow,
There is no limit in my desire to become your slave.

Kattagi, kanalagi, kadalaginai,
Karuvagi, uyiragi, udal aginai,
Nethagi, inragi naalaginai,
Nilamagi, payiragi, unavaginai,
Thothalum, jayithalum vaazhvaginai,
Thozhthalum azhuthalum vadivaginai,
Pothada naalillai thaye unnai,
Porulodu pugazhodu vaippi ennai.

You became wind then fire and then sea,
You became fetus, then soul and the body,
You were yesterday, you became today and would become tomorrow,
You became land, then crop and then food,
Whether one looses or wins, you became life,
There is no day when I do not praise you,
Please keep me with wealth and fame.

Faces Of Shakthi

"Dhasa vadhanaya vithmahe jwaala maalaya theemahi,
thanno shakthip prajyothaiathu."

"Yaa devi sharva bhootheshu mathru roopeana samsthitha,
namasthasyai,namasthasyai,namasthasyai namon namaha!"

"sharva mangala maangalye
shive sharvartha saadhike,
sharanye thriyambike gowri
naarayani namosthuthe!"

Goddess Parvathi

Goddess Parvathi is the consort of Lord Shiva. She is called like that because she is the daughter of Mountain (Parvatha). She is also known as Uma, Kathyayani, Gauri, Kali, Haimavathi, Easwari, Shivaa, Bhavani, Rudhrani, Sarvani, Sarvamangala, Aparna, Durga, Mrudani, Chandika, Ambika, Aarya, Dakshayani, Girija, Chamunda, Bhairavi. Meenakshi, etc. Most of these names indicate the various facets and moods of the goddess. Some of them are names which she assumed in different births. The stories or her origin and some of her births are given below:


Sathi was Lord Daksha’s daughter. There is a story about her birth. There were a group of very powerful asuras called Halahalas. They did thapas towards Lord Brahma and got many boons. Later, they conquered all the three worlds and banned people from offering prayer to Lord Shiva and Lord Vishnu. Lord Vishnu and Lord Shiva waged a war on Halahalas and the battle went on for 60,000 years. As a result both, Lord Vishnu and Lord Shiva became very tired and morose. Realizing the state of affairs, Lord Brahma requested his son Sanaka and other Prajapathis including Daksha to do Thapas to please Mahamaya (great enchantress) and help to give fresh enthusiasm to Lord Vishnu and Lord Shiva. That thapas went on for one lakh years. At last the Goddess came before them with four hands and three eyes. She assured Daksha that she will be born as a daughter to him. She was born to Daksha who named her as Sathi. Sathi was given in marriage to Lord Shiva and both Lord Shiva and Sathi continued to live in Daksha’s house.

During this time Sage Durvasa, went to Jaambunadha and did thapas to please Jagadambika (Mother of the universe). She came before him and gave him a garland which she was wearing. That garland was presented by Sage Durvasa to Daksha. Daksha hung that garland in his bedroom. Attracted by the remarkable fragrance oozing out of the garland, he made to love to his wife and that very sacred garland became tainted. Because of this sin he has committed, Daksha became infuriated with his daughter and son-in-law and drove them out of his house.

Later he performed a great Yaga (fire sacrifice), for which he did not invite his daughter and son in law. Sathi, in spite of her husband’s opposition attended the Yaga and was insulted. Unable to bear this, she jumped in the Fire and died.


At this time sage Kasyapa, got an asura son called Vajranga, through his wife Dithi. Vajranga was a very pious individual and did Thapas for 1000 years to please Lord Brahma. Later when he woke up from the Samadhi, he saw his wife Varangi crying by his side. She informed him that Devendra troubled her a lot, when Vajraanga was doing Thapas. This infuriated Vajraanga and he again did Thapas. When Lord Brahma, he requested him to bless him with a son who will defeat Devendra. A son was born to him in due course. He was named as Tharaka. Tharaka started doing Thapas at a very young age in the middle of five fires in summer and inside water during winter. When Brahma appeared before him, he wanted a boon, that only a seven day old child should be able to kill him. Along with Asuras called Kalanemi, Prasena and Jamba, Tharaka conquered all the three worlds. He troubled good people and encouraged bad people. When Devas approached Lord Brahma, he told them, that if a seven day child can become capable of killing this asura, it should only be born to Lord Shiva. He also told them that Sati would be born as a daughter to Himalaya Mountain and his queen Mena. She would marry Lord Shiva and their son would kill Tharaka. At this time Lord Shiva was wandering all over the world (some references say doing thapas).Himalaya and Mena had three daughters and one son. The three daughters were Ragini, Kutila and Kali and a son called Mainaka. Kali was jet black in colour and did great thapas, so that she can marry Lord Shiva. Her sisters also had the same wish and they also did thapas. The devas asked the God of love to shoot an arrow on Shiva so that he starts considering of a marriage (The common version is that he should be woken up from his thapas). The devas took first Ragini to Lord Brahma and asked him whether, she would be able to bear the child capable of killing Tharaka. Lord Brahma told them that she would not be. Ragini got very angry and misbehaved with Lord Brahma. He cursed her to become Sandhya (dusk). Devas later took Kutila to Lord Brahma. Brahma did not feel that she is suitable. When she misbehaved with Brahma she was cursed to become a river. Mena who had lost two daughters requested Kali to come back to her home after stopping the Thapas. She replied “Uu maa” (meaning-no mother). This became one of her names. She was also called Parvathi because she was the daughter of the mountain. Later Kali came back to the house of Mena. But she later again, left her home and again started thapas. She was only a very young girl and was accompanied by two of her friends. This Thapas continued for several thousand years. At this time Lord Shiva visited the house of Himalaya and Mena. Hearing that they have a daughter who wanted to marry him, he visited Kali’s hermitage. But when Kali recognized him as Lord Shiva, he vanished from there. Kali intensified her Thapas. One day a young Brahmin boy visited her hermitage. When Kali told him that she was doing Thapas with an intention of marrying Shiva he told her that seemed to be foolish. “You are a princess brought up well. Shiva lives in the Cremation Ghat, dressed in elephant skin, travels on a mere bull and ties a snake around his neck.” Kali got very angry with him and tried to drive him away. The boy was really Lord Shiva. He showed her his real form and both of them got married.

Kali becomes Gauri

Shiva and Kali lead an extremely happy life. Shiva preferred to call her “Kali”. But one day he called her “Kali, Kali”. She felt he was jeering at her, for her black colour. She told him, “If you shoot an arrow against somebody, there would be an wound but over time, the wound would heal. If you cut a tree with an axe, the tree would again recover but if you shoot a person with harsh worlds, the wilting would be final. My black colour is not due to my mistake. Since you do not like it, I am going away from you.” She went to a deep forest and created four maid servants called Somaprabha, Jaya, Vijaya and Jayanthi to look after her and started Thapas again. Brahma appeared before her. When she wanted, colour change of her body, he told her “Oh Kali, the black colour will peel off from your body and you would assume white colour and people would start calling you Gauri.” As told by him the black skin got peeled off and she became extremely white ad she went back to Join Lord Shiva.

Parvathi and Mahishasura

There were two asuras called Ramba and Kuramba. Both of them did not have children and did great Thapas. Kuramba did Thapas in the middle of water and he was swallowed by Indra, who took the form of a crocodile and swallowed him. Ramba did thapas in the middle of fire. When the god was not appearing before him, he started to cut parts of his body and putting them in fire. Agni, the God of fire came before him and blessed that he will have a very strong son in the first girl whom he is passionate about. On the way he saw a pretty buffalo and fell in love with it. As a result was born Mahishasura. When this was going on another He -buffalo fell in love with Mahisha’s mother and in the fight that buffalo killed Ramba. Mahisha and his mother requested a Yaksha to protect them. The yakshas helped them to cremate the body of Ramba and the she buffalo jumped in the funeral pyre of Ramba and died. From the funeral pyre raised a very strong asura called Raktha Bheeja. He became a close friend and minister of Mahishasura. Two more asuras called Chanda and Munda, also joined them and became ministers and helpers of Mahishasura. Mahishasura and his three friends attacked Devas and troubled them. Devas along with Lord Brahma approached Lord Vishnu and then Lord Shiva. Lord Vishnu and Shiva and others got extremely angry at Mahishasura. The anger from all of them separated and joined together in to a glittering ball of fire and from that fire rose and joined at the top of Vindhya Mountain and reached the hermitage of Sage Kathyayana. From that great sage raised his power and that also joined this ball of fire and shined like one thousand Suns. This fire ball of power reached the place where Gauri had shed her black skin and joining together the Goddess called Kathyayani arose. She got the face from the power of Mahendra, three eyes from the power of fire god, eighteen hands from the power of Vishnu, middle from the power of Indra, thighs and hips from the power of Varuna, two lotus like feet from the power of Brahma, fingers and toes of the feet from the power of Sun god, fingers of the hand from the powers of eight Vasus, teeth from the power of Prajapathis, nose from the power of Yakshas, ears from the power of Vayu (wind god). That Goddess was known all over the universe as Kathyayani. Lord Shiva gave her his soolayudha (trident), Lord Vishnu gave her his Chakra (holy wheel), Varuna gave her his conch, Agni gave her his Vel (lance), Vayu gave her his bow, Sin gave her inexhaustible arrows, Indra gave her his Vajrayudha (Diamond weapon), Yama gave her sword, Lord Brahma gave her his beads of prayer, Moon gave her his white fans, Himalayas gave her a lion to ride, and so on. Kathyayani after receiving these offerings made a victory cry and climbed on the Lion and traveled to the top of Vindhya Mountain. Vindhya Mountain called her Koushiki and Sage Agasthya called her as Durga.

Mahishasura surrounded by his friends Raktha Bheeja, Chanda, Munda, Chikshura and Naraka came to Vindhya Mountain after conquering the entire word. There he saw Kathyayani and wanted to marry her. He sent his friend Dundhubhi as an emissary to Kathyayani. Kathyayani told him that she was willing to marry Mahisha, provided he defeated her in war. (Similar story about Shumbha and Nishumbha and their emissary is Sugreeva as told in Devi Mahathmyam. But this story is from Devi Bhagwatham). After chanting the Manthra called Vishnu Panjara, taught to her by Lord Shiva, Kathyayani rode on the lion and fought with Mahishasura. Mahishasura opposed her along with her friends. The goddess jumped down from the lion and killed most of his Rakshasa chiefs. Mahishasura transformed himself in to an elephant and attacked her. She then cut off his trunk. He then transformed himself in to a bison. The trident of Lord Shiva and the Chakra of Lord Vishnu and Vajrayudha of Indra send by the goddess could not do anything to the Mahishasura. Devi jumped on the Buffalo form of Mahishasura and cut off his neck. Thus the great Mahishasura died.

Killing of Shumbha and Nishumbha
After several years, Sage Kasypa got three great asura sons called Shumbha, Nishumbha and Namuchi through his wife-Dhanu. Namuchi fought with Indra but the battle was halted due to a treaty between them. Namuchi was living in water and Indra who was hiding in the foam of water killed him using his Vajrayudha. Shumbha and Nishmbha became very angry at Indra. They waged a battle against heaven and defeated all devas and Dig palakas. They plundered all the great treasures of heaven and descended to the earth. There they met Rakthabheeja. He told them,” Dear Sirs, I am Rakthabheeja, who was the minister of Mahishasura, who was killed by Goddess Kathyayani. Two of my friends Chanda and Munda are hiding inside the sea.” At this time Chanda and Munda also came there. Shumbha and Nishumbha sent their minister Sugreeva as an emissary to Goddess Kathyayani and asked her to become wife of one of them. She again told that him that she would marry only the one who defeated her. Shumbha and Nishumbha sent Doomraksha, one of their chieftains to drag and bring Goddess Kathyayani to their presence. Doomraksha and his army were made into ash, by an angry breath of the Goddess. Then they sent an army of one crore Asuras, led by Chanda and Munda to bring the goddess. Kathyayani assumed the fierce form of Chamunda and killed both Chanda and Munda. Then Rakthabheeja led an army. One drop of blood falling from Rakthabheeja produced another Rakthabheeja. So when Kathyayani waged a war against him, several Rakthabheeja’s were produced. Then Chamunda simply swallowed all blood that fell from his body and he was killed. Nishmbha then opposed her with a very vast army. Then she created seven forms out of her own self called Brahmani, Maheswari, Kaumari, Vaishnavi, Varahi and Narasimhi. (They along with Chamundi are called Saptha Mathas-seven mothers). Together they killed Nishmbha and his army. Later Shumbha also was killed.


Malayadwaja Pandya was the son of Kula shekara Pandya. He married Kanchanamala the daughter of Soora Sena. Kanchanamala was in her previous birth a Vidhyadhara Maiden, who did Thapas to Goddess Parvathi and requested her to be born as her daughter. But Malayadwaja and Kanchanamala could not beget any children. So they did Puthra Kameshti and from the fire rose a three year old girl, who sat on the lap of Kanchanamala. She had three breasts. When the queen and king were worried about this, they heard the heavenly voice telling them that the third breast will vanish, when this child meets her husband. This child was named as Thatathagai and brought up like a son. King Malayadwaja made Thatathagai as the ruler of Madurai and renamed her as Meenakshi. Meenakshi waged a war against the earth and the heaven. She defeated all of them and reached the portals of Kailasa. She first defeated Lord Nandi, who ran to Lord Shiva and informed him about his defeat. Lord Shiva then came in the form of a handsome king called Sundareswara. As soon as Meenakshi saw him, her third breast disappeared. Later Meenakshi married Sundareswara. Her hand was given to Sundareswara by Lord Vishnu and the Vedic ceremonies were performed by Lord Brahma. Both of them ruled Madurai for a very long time.

Maha Pratyangira Devi

To kill Hiranya kasipu and to protect his devotee Prahlada, Lord Vishnu took the awesome form of Narasimha (half lion and half man) and came out of a pillar. He took Hiranyakasipu to the main door of the palace and killed him on its steps. Then he drank the blood of Hiranyakasipu. Because of this he became very violent. Many efforts were done by Devas to appease him, but of no avail. Lord Shiva took the form of Sharabha, with the lion, eagle and human body. His two wings were Shulini and Pratyangira, who were both forms of Goddess Parvathi. He tried his best to calm down Lord Narasimha and failed. Shulini also tried her best and failed. Then arose from Sharabha, the awesome and terrible form of Pratyangira. Commonly she is pictured as having a female body and Lions head. Some others say that, she had 1000 heads. She succeeded in appeasing Narasimha. She is also called Atharva Bhadrakali because she is the protector of Atharvana Veda which deals about manthras, thanthras and Yanthras. “In some images she is shown as dark complexion, terrible in aspect, having a lion's face with reddened eyes and riding a lion, entirely nude or wearing black garments, she wears garland of human skulls; her hair strands on end, and she holds a trident, a serpent in the form of a noose, a hand-drum and a skull in her four hands. Sri Pratyangira Devi is also associated with Sri Chakra. She is considered to be a powerful repellent of the influences generated by witch-craft. In Sri Chakra worship, she protects the devotees against all odds and guides him/her along the right path.”


She is the form of Parvathi who gave alms to Lord Shiva himself. There are two stories about the need of Lord Shiva to beg for alms.

In the popular one, this was necessitated because he plucked one head of Lord Brahma in anger. This skull stuck to his hand and refused to budge. He was told that unless he uses the skull of Lord Brahma as a begging bowl, it will not leave his hands. Parvathi took the Form of Annapurna and gave alms to Lord Shiva.

In the story that is popular in south, it is believed that once Lord Shiva went in to Daruka Vana where several sages lived with their wives. He took an extremely handsome form called Bhikshandar and tempted the wives of those sages. When they came to know about it, they cursed him that he would become a beggar. He became one and was excused once he received alms from his own wife Annapurna.

Goddess Kanyakumari

Once there was an Asura called Banasura. He did thapas to Lord Shiva and got a boon that he could only be killed by a virgin Goddess. Parvathi was born as a girl in the south India and when she grew up, she waged a war and killed Banasura. Then a marriage was arranged between her and Lord Shiva. But Since Lord Shiva from Sucheendram a near by temple town did not arrive at the appointed time, she turned all the food prepared for marriage in to stones and sand and decided to remain as a virgin goddess.


There was a great Rakshasi called Durgam. She pleased Lord Brahma through penance and requested him to give a boon that all the poojas, Thapas and religious observations done in the world would reach her instead of the Gods. She started tormenting the world and also Gods became powerless because of her. The world was afflicted by a big famine which lasted for one hundred years. Durgam also stole the four Vedas. Those sages, who had taken in the caves of Himalayas, kept on praying Goddess Parvathi. She at last appeared in the form of Sathakshi (the hundred eyed). Since she was carrying all the food needed for them in the form of vegetables and fruits, she was also called Shakambari. Seeing that her devotees were starving she became sad and cried. Her tears became great rivers which flowed from the Himalaya Mountains. Then she fought with Durgam and killed her. She recovered the Vedas and again gifted them to the world.

"Prathyankiraayai vithmahey chathru nishoothinyai theemahi,
thanno ugrap prajyothaiyathu!"

shree mathre namaha!

Ganapathi - Remover of Obstacles

Some Anecdotes

Ganapathi who is also referred to as Ganapathi, Ganesa (Chief of Shiva’s army), Vigneswara (Lord who removes obstacles), Gaja Mukha (Elephant faced God), Eka Dantha (God with one tusk), Lambodhara (God with a big Paunch) etc., is one of the very important Gods of the Hindu pantheon. He is endearingly called Pillayar (our son) in Tamil Nadu.

He is the son of Lord Shiva and Goddess Parvathi. He is considered as married to two wives, Sidhi (occult powers) and Budhi (wisdom), in the Northern part of India and considered as a chronic bachelor in South India. There are some temples in South India like Chidambaram where he is shown along with his two wives. He is considered as the elder son of Shiva and Parvathi in South India and is considered as younger son in North India.

He has a very peculiar appearance, with his elephant head, an extraordinarily big paunch, over which he ties a snake, a broken trunk and with his steed being a very small insignificant mouse.

Through out India, he is worshipped before venturing to do any new job, including poojas, fire sacrifices, celebrations and even day to activities so that he would help us to complete the job undertaken successfully. He is also considered as the God of Knowledge and learning in many places of India. Coconut and Modakas are very dear to him.

Ganapathi's Origin

There are many stories regarding his birth. The most popular one is as follows:

One day when Lord Shiva was away, Goddess Parvathi wanted to take bath in the river. To guard against any unwelcome intrusion, she took a little turmeric paste from her body and created a young boy. She gave him clear instructions not to allow any body inside. Unfortunately at this time Lord Shiva returned. The new boy refused him admission, though lord Shiva told him that he is the husband of Parvathi. Lord Shiva became very angry and cut off the head of this new boy and threw it away using his trident. At this time, Goddess Parvathi came back and became very sad, that the boy created by her was killed. Lord Shiva wanted to console Parvathi. So he sent his army to bring the first head that that they see on their way. The first head that they saw was the head of dying elephant. Shiva fixed that head on the boy’s trunk and brought him back to life. He also adopted him as his elder son and made him chief of his army.

There are many other stories on how Ganapathi was born. The one in Uthara Ramayana says that once Shiva and Parvathi took the form of elephant and were wandering in the forest. A son was born to them and that is Ganapathi.

Yet another story tells that Goddess Parvathi wanted a son badly and did Tapas to Lord Vishnu. He blessed her and a son was born to her. Goddess Parvathi invited all Gods to come and see her baby. When Lord Sani (Planet Saturn) came and had a look at the baby, the baby’s head was burnt. Lord Vishnu traveled throughout the world and brought back a head of an elephant which was fixed to the baby. All Gods present there blessed the baby, that unless he is worshipped first, they would not accept any worship.

Yet another story is that of Gajamukhasura. Gajamukhasura did great penance toward Lord Shiva. When he came before, he requested Lord Shiva to live in his belly. When Lord Shiva did not return, Goddess Parvathi sought the help of Lord Vishnu. Lord Vishnu dressed himself as a flutist and took along with him Nandi, the steed of Lord Shiva, Nandi was made to dance funny dances, in front of Gajamukhasura to the soulful music provided by Lord Vishnu (This type of bull dancing to the tune of music is still prevalent in South India). Gajamukhasura was pleased and gave a boon to Lord Vishnu, without knowing him who he is. Lord Vishnu requested him to release Lord Shiva. When Lord Shiva came out of his belly the asura died. While dying he requested Lord Shiva, that his head should be remembered after he is dead. After his death, Lord Shiva fixed the asura’s head on his elder son.

Another story tells that Shiva in a fit of rage killed Adithya, the son of sage Kashyapa. When Kashyapa became very angry, Lord Shiva replaced the head of Kashyapa’s son by the head of Indra’s elephant. The sage was infuriated and cursed that Lord Shiva’s son also will undergo the same fate as his own son.

Still another tale states that on one occasion, Parvati’s used bath-water was thrown into the Ganges, and this water was drunk by the elephant-headed Goddess Malini, who gave birth to a baby with four arms and five elephant heads. The river goddess Ganga claimed him as her son, but Shiva declared him to be Parvati's son, reduced his five heads to one and enthroned him as the controller of obstacles (Vignesha).

Ganapathi lost his one tusk

The most popular story as to how Ganapathi lost his tusk is as follows. Veda Vyasa decided to compose the huge epic Mahabharata. He needed some body to write down his composition, as soon as he composes it. Ganapathi, being the God of knowledge, was requested to do this job. Ganapathi agreed on one condition. Veda Vyasa should dictate all he wants to write at one stretch and without break. Vyasa agreed but he put a condition that Lord Ganapathi should write a verse only after understanding it. After agreeing to this Ganapathi broke one of his tusks and used it as a pen. Veda Vyasa composed extremely difficult to understand verses, whenever he wanted time to think. This was the reason why Ganapathi become the one tusked God.

Padma Purana ascribes a completely different reason for this. It seems once Lord Parasurama went to Kailasa to see Lord Shiva. Lord Shiva was at that time asleep. Lord Ganapathi, who was guarding the room of Lord Shiva, did not allow Parasurama inside. A war ensued between Ganapathi and Parasurama and in this war Ganapathi lost one of his tusks because of the axe of Parasurama which had been gifted to him by Lord Shiva.

There is yet another story connecting moon to the loss of one tusk of Ganapathi. This is as follows. Once on a Vinayaka Chathurthi, Ganapathi got very large offering of very tempting Modhaks. He ate all that was offered and being unable to walk with a heavy belly, mounted on his steed, the mouse. Suddenly a snake appeared from the forest. The mouse on whom, Ganapathi was riding was terrified at the sight of a snake and started running away. Naturally Ganapathi fell from his steed and his belly broke slightly. Not loosing his presence of mind Ganapathi caught hold of the snake and tied his belly tightly. Chandra, who was seeing all this laughed at Ganapathi. The short tempered Ganapathi became very angry, broke one of his tusks and threw it at the moon. The Moon broke in to pieces. Ganapathi also cursed the moon, that, he would become a dark globe within 15 days, daily loosing one crescent and whosoever sees him on a chathurthi day (Fourth day of the waning moon) would be laughed at. Later Lord Shiva brokered a peace between Ganapathi and the moon. He said Moon will get reduced to dark as per Ganapathi’s curse and later regain his brilliance in another 15 days. (Some people ascribe the moon’s downfall due to a curse by Daksha, when he saw that out of his 27 daughters married to moon, he was showing partiality to only one girl Rohini).

Ganapathi made a speedier round of the world

Once sage Narada offered a very celestial mango fruit to Lord Shiva. Both his children Ganapathi and Subrahmanya wanted that fruit. Narada suggested that the one who travels all round the world first should get this fruit. Both Ganapathi and Subrahmanya agreed. Immediately Lord Subrahmanya started for his journey on his steed the peacock. Ganapathi who is very heavy and rides on a slow mouse circled round Lord Shiva and Parvathi and said that he has gone round the world because the entire world was within Lord Shiva and Goddess Parvathi. Lord Shiva was pleased with this explanation and gave the mango to Ganapathi

Another story says that there was a need for Shiva to appoint a commander and the above competition was held and Ganapathi won the post as explained in the last paragraph and was nominated as Ganesa or Ganapathi (Both meaning the Lord of Shiva’s army) and later Lord Subramanya was appointed as the captain of the army of devas.

Another story says that when Ganapathi and Subrahmanya reached marriageable age, Shiva held the above competition and Ganapathi won it as described and his marriage with Sidhi and Budhi was celebrated first.

Ganapathi blessed the South India with a great river

The marriage of Shiva and Parvathi was to be celebrated on mount Kailasa. All the people all over the world started traveling towards mount Kailasa. Due to the heavy burden on the northern side, the world started tilting towards the north. To correct this Lord Shiva requested sage Agsthya to go and live in the South of India. Agasthya obeyed the orders of Lord Shiva and reached the south. The entire south India was extremely dry at that time. Lord Shiva had sent some sacred waters of Ganga along with Agasthya, which Sage Agasthya was preserving very carefully in his pot. One day when was asleep, Ganapathi took the form of a crow and toppled Agasthya’s pot. From the Ganga started spreading in to a river. This river was called kaveri - She who was spread by a crow.

Another story says that it was not Ganges which was in Agasthya’s pot but his wife Lopa Mudhra who was in love with South India.

Ganapathi prevented Ravana becoming powerful

Once Ravana by his musical skill pleased Lord Shiva, Blessing him Lord Shiva gave a Shiva Linga (Athma Linga) and asked Ravana to take it Sri Lanka and preserve it there. He told Ravana that if that Shiva Linga reaches Sri Lanka, no body can win over Ravana. But he also told that he should never keep that Shiva Linga down on earth at any other spot while on his way. When Ravana reached Gokarna (A place in Karnataka) he wanted very badly to answer natures call, Ganapathi appeared there as Brahmin boy and agreed to hold the Shiva Linga for some time. He also told Ravana that if he does not come back by the stipulated time, he would keep the Shiva Linga there and go away. Lord Ganapathi delayed the coming back of Ravana and kept the Shiva Linga there and vanished. That place is called Gokarna. This effectively prevented Ravana to be ever victorious.

Ganapathi helped his brother marry Valli, a tribal princess

Subramanya first married the Devasena the daughter of Indra. Subrahmanya Later during his travels in south fell in love with Valli who was a tribal princess. Though Valli loved Lord Subrahmanya she was scared of him, her being a simple tribal girl and he being the celestial God. One day while Valli was walking in the forest, Lord Ganapathi took the form of an elephant and chased Valli. Subrahmanya in the form of an old man gave her protection and requested the elephant to go away. Then Lord Subrahmanya showed his real form and both of them got married.

Ganapathi and Kubhera

Kubhera was the God of wealth and was very proud of his wealth. He had slight contempt towards Shiva for living in such poor conditions on the top of the mountain. One day he invited Lord Shiva for a feast in his capital Alakapuri and also told that he has arranged for so much food that no body can eat it completely Lord Shiva said that he was very busy and sent his son Ganapathi instead. Ganapathi not only ate all the food that was prepared but also everything in sight in Kubhera’s town. Kubhera understood his folly and requested for forgiveness

Krishna - Nitya Brahmachari

One day Lord Krishna was playing with his queen Rukmani in the banks of Yamuna. Suddenly the Lord told her, "Rukmani, on the other shore of Yamauna, sage Durwasa has come and he is very hungry. Please prepare good food and take it to the sage”.

Rukmani immediately prepared a sumptuous food and packed it and came back to the shores of Yamuna. Then she told her lord, “Lord, The Yamuna is in floods and there is no boat or boatman in sight. How can poor me, cross this mighty river?”

Lord Krishna replied, “Dear Rukmani, that should not be any problem. Approach the river and tell the river that the Nitya Brahmachari (perennial bachelor) has asked her to give way to you. She will surely give you way”.

Rukmani was surprised and asked her Lord, “Lord, who is this Nitya Brahmachari and why am I not able to see him?”

The Lord replied, "Of course, Rukmani, it is myself”.

Rukmani was surprised. She could not understand how her husband who has seven other wives could call himself, Nitya Brahmachari. Anyway she decided to obey him. She went near Yamuna and told the river, “River Yamuna, my husband, the Nitya Brahmachari has asked you to give way to me, so that I can reach the other shore”.

The river immediately obliged. Rukmani crossed the Yamuna, met sage Durwasa, saluted him and served him the sumptuous food that she has brought with her. The Sage liked the food and became very happy and blessed her.
Then Rukmani told him, “Sir, I am very gratified by the blessing of the sage like you. Now I have to cross back the river Yamuna and join my husband. Can you please help me do it?”

Sage Durwasa replied, “Of course Rukmani, that is my pleasure and duty. Go to the river Yamuna and tell her that the Nitya Upavasi (He who never takes food) has asked her to give way to you. She will help you”.

Rukmani was taken aback. She thought how this sage who has just had a sumptuous feast can call himself Nitya Upavasi. She did not bother to ask him, because he was well known for his short temper. She went near the river and told her, “River Yamuna, now I have to cross you and reach the other shore. The Nitya Upavasi has asked you to give way to me”.

The river obliged and Rukmani crossed the river and joined her husband. Her face showed that she was terribly confused. She approached her lord and told him, “Lord, as per your direction I served good food and crossed back the river. I told her to give way as per the wishes of Nitya Upavasi. Strangely she did it”.

Lord Krishna laughingly replied, “I know Rukmani that you are terribly confused to see me calling myself as Nitya Brahmachari and the sage calling himself as Nitya Upavasi. We both were telling only the truth. This is because we both are realized souls and do not attach ourselves to this ethereal body of ours. We both know that we are really the souls within this body. That soul does not marry and does not take food and that is how I (my soul) am a Brahmachari and Sage Durwasa (his soul) is an Upavasi. Once you understand this simple truth, you can lead a very contended and happy life”.

அம்பிகையின் அழகின் அலைகள்


Sri Mathre Namaha
Sri Paramahamsa Parivrajaka Acharyasya Sri Shankara Bagavadh Padhebyo Namaha

Soundarya Lahari is the greatest of all the works on Sri Matha as it exhibits the Srungara Rasa like Srimad Bagavatham, which speaks of the glories of Radha Rani as the queen of rasaleela.The origin of Sri SoundaryaLahari is Sri Kailasham mountains itself. We all owe a lot to Sri Shankara Bagavadpada for this work.

Once there was an argument between a great scholar named MandanaMishra & Sri AdiShankara Bagavadpada. Adi Shankara, debated with him on various topics in Vedas & won the debate after which Mandana Mishra's wife Bharathi wanted to argue with Sri Shankara. Even before she started Shankara understood that, she was going to argue on Srungara. Since Shankara was a virgin & a Sanyasi he went into the body of a king(para kayapravesham),who was dead & understood the essence of bliss in family life. After that he continued the debate and Bharathi & Mandana Mishra became disciples of Sri Shankara. Bharathi, who was an incarnation of Goddess Saraswathy became Sri SaradaDevi in Sringeri. Mandana Mishra was renamed as Sureshwaracharya & was made as the head of Sringeri mutt or ashram. It's after that experience that, Sri Shankara understood more about the timidity & the beauty of women.

Sri Shankara had been to the divine abode of Lord Shiva. Sri Shankara was a noble soul, who attained the pinnacle of wisdom even at the age of eight due to which he could travel with his "sukshma" or the spiritual body to all the worlds. When he went to Kailasham, he saw the holy verses of Sri Soundarya Lahari inscribed on the walls of Kailasham. Sri Shankara started learning them. Seeing that Lord Shiva advised Lord Ganesh to learn those verses too because once Sri Shankara knows it would be known by the whole Universe. If all the people in this Universe would chant SoundaryaLahari, Sri Matha would never leave this universe. Such is the greatness of SoundaryaLahari. There were forty verses originally. Sri Shankara composed 60 more verses, which are called as Ananda Lahari & made it as 100 verses. The verses composed by Sri Shankara are like a direct conversation between man & Sri Matha in simple Sanskrit. Sri Shankara also composed the bashyam or commentary on the same.

If Vedas are like food Sri Soundarya Lahari is like glucose for our soul!! Sri Shankara has given the essence of Bakthy, Vedantha & Srungara rasa in it. Each verse or sloka in it has a particular effect or "Phalam". If anyone would chant the verses with devotion he/she would attain whatever he wishes by the graces of Sri Matha. Various parts of Sri Matha like her nose,eyes,her legs,nails,etc. have been described .Greatness of various aspects of Sri Matha like her glimpse or"drusti", the dust particle form her divine feet ( padha dhooli) have been elaborated in a very nice way. If one could understand the meanings of the verses & chant Sri SoundaryaLahari, one could feel the presence of Sri Matha & would love any woman as Sri Matha as the tenderness of women has been elaborated in this work. Understanding Sri Soundarya Lahari & chanting it is like drinking honey. Sri Matha lives through these verses.Traditionally the verses are chanted in carnatic ragas. As the ragas or musical patterns are associated with a bhavam or mood, the raga matching to the bhava of the verse is used. But chanting all the verses in Ananda Bhairavi raga brings lots of pleasure to our souls!!

The greatness of the Sri Vidhya,Pancha Dashakshari ,Sri Chakram.. have been elaborated in this. But we should owe all these to our great acharya Sri Shankaracharya, who has given us this divine gift. The gifts, which we get from our friends are worthless. But the ones which we get from great people like Sri Shankara BagavadPada through his works are really worthy as they help in the upliftment of our souls.


Soundarya Lahari meaning waves of beauty consists of two parts viz. Ananda Lahari meaning waves of happiness (first 41 stanzas) and Soundarya Lahari(the next 59 stanzas). It is believed that Lord Ganesha himself has etched the Ananda Lahari on Mount Meru(Some people believe that Sage Pushpa Dhantha did the etching).It was read from there by Sage Gouda Pada who taught it to Adhi Sankara. Adhi Sankara himself added the rest of the 59 stanzas and completed it.
These 100 stanzas are supposed to be the foremost among Manthra literature. It is also believed that by Making suitable Yanthras and reciting particular stanzas and worshipping the yantras almost anything can be obtained in the world .There are more thn 36 commentries to Soundarya Lahari written in Sanskrit itself.Of them the most famous is that written by Lakshmi Dhara alias Lalla,His commentary is used to understand the meaning of the different verses.Though there are large number of translations and commentaries of Soundraya Lahari available this is perhaps the first time an attempt is made by a mere novice to translate them in to English verse. The aim is to bring to the notice of the devotes who know English better than other languages , the majesty of the medium of worship called Soundarya Lahari.A transliteration in roman script is also given. May all those who read this be drenched forever by this “Wave of happiness”

Ananda Lahari (The waves of happiness)*

Shivah shakthya yukto yadi bhavati shaktah prabhavitum Na chedevam devo na khalu kusalah spanditumapi; Atas tvam aradhyam Hari-Hara-Virinchadibhir api Pranantum stotum vaa katham akrta-punyah prabhavati

Lord Shiva, only becomes able.
To do creation in this world.
along with Shakthi
Without her,
Even an inch he cannot move,
And so how can, one who does not do good deeds,
Or one who does not sing your praise,
Become adequate to worship you
Oh , goddess mine,
Who is worshipped by the trinity.

(Attracting all the world)
Taniyamsam pamsum tava carana-pankeruha-bhavam Virincih sanchinvan virachayati lokan avikalam; Vahaty evam Shaurih katham api sahasrena shirasaam Harah samksudy'ainam bhajati bhajati bhasito'ddhalama-vidhim.
Lord Brahma ,the creator of yore,
Selects a dust from your feet,
And creates he this world,
The great Adisesha* with his thousand heads,
Some how carries a dust of your feet,
With effort great,
And the great Lord Rudra,
Takes it and powders it nice,
And uses it as the holy ash.

(Attainment of all knowledge)
Avidyanam antas-timira-mihira-dweeppa-nagari Jadanam chaitanya-stabaka-makaranda-sruti jhari Daridranam cinta-mani-gunanika janma-jaladhau Nimadhanam damshtra mura-ripu-varahasya bhavati.

The dust under your feet, Oh Goddess great,
Is like the city of the rising sun,
That removes all darkness , unfortunate,
From the mind of the poor ignorant one,
Is like the honey that flows ,
From the flower bunch of vital action,
To the slow witted one,
Is like the heap of wish giving gems,
To the poorest of men,
And is like the teeth of Lord Vishnu
In the form of Varaha,
Who brought to surface,
The mother earth,
To those drowned in this sea of birth.

(Removal of all fears, Curing of diseases)
Tvad anyah paanibhyam abhaya-varado daivataganah Tvam eka n'aivasi prakatita-var'abhityabhinaya; Bhayat tratum datum phalam api cha vancha samadhikam Saranye lokanam tava hi charanaveva nipunav..

Oh, She who is refuge to all this world,
All gods except you mother,
Give refuge and grants wishes,
Only by their hand.
But only you mother
Never show the world in detail,
The boons and refuge that you can give,
For even your holy feet will suffice,
To remove fear for ever,
And grant boons much more than asked.

(Attracting of sexes to each other)
Haris tvam aradhya pranata-jana-saubhagya-jananim Pura nari bhutva Pura-ripum api ksobham anayat; Smaro'pi tvam natva rati-nayana-lehyena vapusha Muninam apyantah prabhavati hi mohaya mahatam.

You who grant all the good things,
To those who bow at your feet,
Was worshipped by the Lord Vishnu,
Who took the pretty lovable feminine form,
And could move the mind of he who burnt the cities,
And make him fall in love with him.
And the God of love , Manmatha,
Took the form which is like nectar,
Drunk by the eyes by Rathi his wife,
After venerating you,
Was able to create passion ,
Even in the mind of Sages the great.

(Getting sons as progeny)
Dhanun paushpam maurvi madhu-kara-mayi pancha visikha Vasantaha samanto Malaya-marud ayodhana-rathah; Tatha'py ekah sarvam Himagiri-suthe kam api kripaam Apangat te labdhva jagadidam Anango vijayate

Oh ,daughter of the mountain of ice,
With a bow made of flowers,
Bow string made of honey bees,
Five arrows made of only tender flowers,
With spring as his minister,
And riding on the chariot of breeze from Malaya mountains
The god of love who does not have a body,
Gets the sideways glance of your holy eyes,
And is able to win all the world alone.

(Seeing the Goddess in person, Winning over enemies)
Kvanat-kanchi-dama kari-kalabha-kumbha-stana-nata Pariksheena madhye parinata-sarachandra-vadana; Dhanur banan pasam srinim api dadhana karatalaii Purastad astam noh Pura-mathitur aho-purushika.

With a golden belt,
Adorned by tiny tingling bells,
Slightly bent by breasts like the two frontal globes
Of an elephant fine,
With a thin pretty form,
And with a face like the autumn moon,
Holding in her hands,
A bow of sugar cane , arrows made of flowers,
And the noose and goad,
She who has the wonderful form,
Of the ego of the God who burnt the three cities,
Should please come and appear before us.

(Avoiding of birth and death)
Sudha-sindhor madhye sura-vitapi-vati parivrte Mani-dweepe nipo'pavana-vathi chintamani-grhe; Shivaakare manche Parama-Shiva-paryanka-nilayam Bhajanti tvam dhanyah katichana chid-ananda-laharim.

In the middle of the sea of nectar,
In the isle of precious gems,
Which is surrounded by wish giving Kalpaga trees,
In the garden Kadamba trees,
In the house of the gem of thought,
On the all holy seat of the lap of the great God Shiva,
Sits she who is like a tide
In the sea of happiness of ultimate truth,
And is worshipped by only by few select holy men.

(For return of people who have gone on journey,
For getting eight types of wealth)
Mahim muladhare kamapi manipure huthavaham Sthitham svadhistane hridi marutamakasam upari; Mano'pi bhruu-madhye sakalamapi bhittva kula-patham Sahasrare padme saha rahasi patyaa viharase.

Oh Goddess mine,
You live in seclusion with your consort,
In the lotus with thousand petals,
Reached after breaking through the micro ways,
Of the power of earth in Mooladhara,
Of the power of water of Mani poora,
Of the power of fire of Swadhishtana,
Of the fire of air in the heart,
And of the power of ether in between the eyelids*

The Devotees who use Raja yoga believe that right below the back bone there exists a very micro nerve called Sushmna.Below this is the mooladhara chakra(The wheel which is the ultimate basis),and two inches above is the Swadishtana (ego wishes wheel) chakra and above that and opposite to the belly button is mani pooraka(the complete gem wheel) chakra and above that opposite to the heart is Anahatha chakra(deathless wheel) and above that opposite to the throat is the Vishuddhi chaka(wheel of ultimate cleanliness) and above that in between the eyelids is the Agna chakra(Wheel of order ) and in the bottom of the brain is the Sahasrara chakra(the wheel of thousand lotus),They belive that the malefic bad thoughts of men sleeps in the mooladhara chakra in the form of a snake called Kundalini..If the devotee can wake up this snake and lead it through each of the above wheels, step by step and make it reach the Sahasrara, he attains ultimate redemption and sees the ultimate truth behind everything.

(Getting a strong body, virility)
Sudha-dhara-sarais carana-yugalanta vigalitaih Prapancham sinchanti punarapi ras'amnaya-mahasah; Avapya svam bhumim bhujaga-nibham adhyusta-valayam Svam atmanam krtva svapishi kulakunde kuharini

Using the nectar that flows in between your feet,
To drench all the nerves of the body,
And descending from the moon with nectar like rays,
Reaching back to your place,
And coiling your body in to a ring like serpant,
You sleep in the Kula Kunda* with a hole in the middle.

(Good progeny, Getting a meaning for life)
Chaturbhih shri-kantaih shiva-yuvatibhih panchabhir api Prabhinnabhih sambhor navabhir api mula-prakrthibhih; Chatus-chatvarimsad vasu-dala-kalasra-trivalaya- Tri-rekhabhih sardham tava sarana-konah parinatah

With four wheels of our Lord Shiva,
And with five different wheels of you, my mother,
Which are the real basis of this world,
Your house of the holy wheel,
Has four different parts,
Of eight and sixteen petals,
Three different circles,
And three different lines,
Making a total of forty four angles*.

(To attain Lord Shiva, To make a dumb man speak) Tvadiyam saundaryam Tuhina-giri-kanye tulayitum Kavindrah kalpante katham api Virinchi-prabhrutayah; Yadaloka'utsukyad amara-lalana yanti manasa Tapobhir dus-prapam api girisa-sayujya-padavim.

Oh, daughter of ice mountain,
Even the creator who leads ,
An array of great poets,
Fails to describe your sublime beauty.
The heavenly maidens pretty,
With a wish to see your pristine loveliness,
Try to see you through the eyes your Lord , the great Shiva,
And do penance to him and reach him through their mind.

(Victory in the matters of love)
Naram varshiyamsam nayana virasam narmasu jadam, Thava panga loke pathitha manudhavanthi sathasa Gala dweni bhandha kuch kalasa visthrutha sichaya Hatath thrudyath kanchyho vigalidha dhukoola yuva thaya.

With disheveled hair,
With upper cloths slipping from their busts,
With the lock of the golden belt getting open due to the haste,
And with saris slipping away from their shoulders,
Hundreds of young lasses,
Run after the men,
Who get your sidelong glance,
Even though they are very old,
Bad looking and not interested in love sports.

(Avoiding famine, dacoity and epidemic)
Ksitau sat-panchasad dvi-samadhika-panchasadudake Hutase dva-sastis chatur-adhika-panchasad anile; Divi dvih-shatrimsan manasi cha chatuh-sashtir iti ye Mayukhastesham athyupari tava padambuja yugam.

Your two holy feet are far above,
The fifty six rays of the essence of earth of Mooladhara,
The fifty two rays of the essence of water of Mani pooraka,
The sixty two rays of the essence of fire of Swadhishtana,
The fifty four rays of the essence of air of Anahatha,
The seventy two rays of the essence of ether of Visuddhi,
And the sixty four rays of the essence of mind of Agna chakra.

(Ability to write poems and ability to become scholar)
Saraj-jyotsna-shuddham sasi-yuta-jata-juta-makutam Vara-traasa-traana-sphatika-ghutika-pustaka karaam; Sakrn na thva nathva katham iva sathaam sannidadhate Madhu-kshira-drakhsa-madhurima-dhurinah phanitayah.

Sweetest words rivaling the honey, milk and grapes,
Can only Come to the thoughts of the devotee,
Who once meditates on your face,
Which is like the white autumn moon,
On your head with a crown with the crescent moon and flowing hair,
And hands that shower boons and give protection,
Which hold the crystal chain of beads and books.

(Mastery of Vedas)
Kavindranam chetah-kamala-vana-baal'atapa-ruchim Bhajante ye santah katichid arunameva bhavatim; Virinchi-preyasyas tarunatara sringara-lahari- Gabhirabhi vagbhir vidadhati satam ranjanamami.

She who is the purple luster of the dawn,
To the lotus forest like mind,
Of the kings of poets of the world,
And thus called Aruna-the purple coloured one,
Creates happiness in the mind of the holy,
With tender passionate wave of words ,
(Of Sarswathi the darling of Brahma,)
Which are royal and youthful.

(mastery over words, Knowledge of science)
Savitribhir vacham Chasi-mani-sila-bhanga-rucibhir Vasiny'adyabhis tvam saha janani samchintayati yah; Sa karta kavyanam bhavati mahatam bhangi-rucibhih Vacobhi vagdevi-vadana-kamal'amoda madhuraii..

Oh, mother holy,
He who worships you,
Along with the goddess like Vasini,
Who are the prime source of words,
And you who are having the great luster,
Got by breaking the moon stone,
Becomes the author of great epics,
Which shine like those written by great ones,
And which have the sweet scent
Of the face of the goddess of knowledge

(Victory in love)
Thanuschayabhi sthe tharuna-tharuni –srisarinibhi Divam sarva-murvi-marunimani magnam smaranthi ya Bhavanthasya thrasya-dhwana-harina shaleena nayana Sahervasya vasya kathikathi na geervana Ganika

He who meditates on,
The luster of your beautiful body,
Which is blessed by the rising sun,
And which dissolves the sky and the world,
In light purple hue,
Makes celestial damsels like Uravasi and others,
Who have eyes like the wild startled deer,
Follow him like slaves.

(Victory in love)
Mukham bindun kruthva kucha yuga mada sthasya thadha dho Harardha dhyayedhyo haramamahishi the manmathakalam Sa sadhya samkshebham nayathi vanitha inyathiladhu Thrilokimapyasu bramayathi ravindu sthana yugam.

Hey, Mother who is Goddess of all universe,
He who meditates on you ,
As the crescent of love of our lord great,,
On the dot of the holy wheel,
Your two busts just below,
And you as the half of Shiva our lord,
Not only Creates waves of emotion in ladies,
But charms the world, which has moon and sun as busts.

(Curing of all poisons and curing of all fevers)
Kirantim angebhyah kirana-nikurumba'mrta-rasam Hrdi tvam adhatte hima-kara-sila murthimiva yah; Sa sarpanam darpam samayati sakuntadhipa iva Jvara-plustan drshtya sukhayati sudhadhara-siraya.

He who meditates in his mind,
On you who showers nectar from all your limbs,
And in the form which resembles,
The statue carved out of moonstone,
Can with a single stare,
Put an end to the pride of snakes,
And with his nectar like vision,
Cure those afflicted by fever.

(Attracting every one, Making everyone happy)
Tatil-lekha-thanvim thapana-sasi-vaisvanara-mayim Nishannam shannam apy upari kamalanam tava kalaam; Maha-padma tavyam mrdita-mala-mayena manasa Mahantah pasyanto dadhati parama'hlada-laharim.

Those souls great,
Who have removed all the dirt from the mind,
And meditate on you within their mind,
Who is of the form of sun and moon,
And living in the forest of lotus,
And also above the six wheels of lotus,
Enjoy waves after waves,
Of happiness supreme.

(Getting of all powers)
Bhavani tvam daase mayi vitara drishtim sakarunam Iti sthotum vanchan kadhayati Bhavani tvam iti yah; Tadaiva tvam tasmai disasi nija-sayujya-padavim Mukunda-brahmendra-sphuta-makuta-nirajita-padam.

If any one has wish in his mind to pray.
“You , Bhavani , my mother,
Please shower on me, a part of your merciful look”,
Even before he says, “You Bhavani”,
You my goddess,
Would give to him the water,
Falling from the crowns ,
Of Vishnu, Rudra and Brahma,
At your feet,
And grant him, the eternal life in your world.

(getting of all riches)
Tvaya hrithva vamam vapur aparitripthena manasa Sarir'ardham sambhor aparam api sankhe hritham abhut; Yad ethat tvadrupam sakalam arunabham trinayanam Kuchabhyam anamram kutila-sadi-chuudala-makutam.

Your form in my mind,
Is the colour of red of the rising sun,
Is adorned with three eyes,
Has two heavy busts,
Is slightly bent,
And wears a crown with the crescent moon,
And hence arises a doubt in me,
That you were not satisfied ,
By half the body of Shambu that he gave,
And occupied all his body.

(Management of fear of Bhoothas, Prethas and Pishachas)
Jagat suthe dhata harir avati rudrah kshapayate Tiraskurvan etat svam api vapurisastirayati; Sada-purvah sarvam tad idamanugrhnati cha Shiva- Stavajnam aalambya kshana-chalitayor bhru-latikayoh.

Brahma creates the world,
Vishnu looks after it,
Shiva destroys it,
Easwara makes them disappear,
And also disappears himself,
And Sadshiva blesses them all,
By your order given to him,
By a momentary move of your eyebrows.

(Getting higher posts and power)
Trayanam devanam thri-guna-janitanam tava Sive Bhavet puja puja tava charanayor ya virachita; Tatha hi tvat-pado'dvahana-mani-pithasya nikate Sthita hy'ete sasvan mukulita-karottamsa-makuta

Consort of Shiva,
The worship done at the base of your feet,
Is the worship done to the holy Trinity,
Born based on your trine properties .
This is so true, oh mother,
Because don’t the trinity,
Always stand with folded hands,
Kept on their crown
Near the jeweled plank,
Which carries thine feet.

(Destruction of enemies)
Virincih panchatvam vrajati harir apnoti virathim Vinasam kinaso bhajati dhanado yati nighanam; Vitandri mahendri vithathir api sammeelita-drsa Maha-samhare smin viharati sati tvat-patirasau.

The creator reaches the dissolution,
The Vishnu attains death,
The god of death even dies,
Kubera the lord of wealth expires,
The Indras close their eyes one after one,
And attain the wake less sleep,
During the final deluge,
But you my chaste mother,
Play with your consort the Sadashiva

(Realisation of self and ultimate truth)
Japo jalpah shilpam sakalam api mudra-virachana Gatih pradaksinya-kramanam asanady'ahuti-vidhih; Pranamah samvesah sukham akilam atmarpana-drsa Saparya-paryayas tava bhavatu yan me vilasitam.

Let the mutterings that I do,
With the sacrifice in my soul.
Become chanting of your name,
Let all my movements become thine Mudhras,
Let my travel become perambulations around thee,
Let the act of eating and drinking become fire sacrifice to thee,
Let my act of sleeping becomes salutations to you ,
And let all actions of pleasure of mine,
Become parts of thine worship.

(Fear of poison, Untimely death)
Sudham apy asvadya pratibhaya-jaraa-mrtyu-harinim Vipadyante visve Vidhi-Satamakhadya divishadah; Karalam yat ksvelam kabalitavatah kaala-kalana Na Sambhos tan-mulam tava janani tadanka-mahima.

Oh, mother mine,
Gods like Indra and brahma,
Who have drunk deep the nectar divine,
Which removes the cruel aging and death,
Do die and disappear.
But Shambu thy consort,
Who swallowed poison that is potent,
Does never die,
Because of the greatness ,
Of thine ear studs.

(Avoiding of abortions, Taming bad people)
Kiritam vairincham parihara purah kaitabha bhidah Katore kotire skalasi jahi jambhari-makutam; Pranamreshwateshu prasabha mupayatasya bhavanam Bhavasy'abhyutthane tava parijanoktir vijayate.

Yours escorts divine,
Shout with concern at thee.
“Avoid the crown of Brahma,
You may hit your feet,
At the hard crown of Vishnu,
Who killed the ogre Kaidaba,
Avoid the crown of Indra”,
When you get up and rush in a hurry,
To receive thine lord who comes to your place.

(Entering to another body)
Sva-deh'odbhutabhir ghrnibhir animadyabhir abhito Nishevye nitye tvamahamiti sada bhavayati yah; Kim-ascharyam tasya tri-nayana-samrddhim trinayato Maha-samvartagnir virchayati nirajana-vidhim.

It is not surprising to know, Oh mother,
Who does not have birth and death,
And who is most suitable to be served,
That the destroying fire of the deluge,
Shows prayerful harathi to the one.
Who considers you,
(Who is of the form of rays,
And is surrounded on all four sides,
By the angels of power called Anima,)
As his soul always,
And who considers the wealth of the three eyed God,
As worthless and as equal to dried grass.

(Attraction of everything)
Cautuh-shashtya tantraih sakalam atisamdhaya bhuvanam Sthitas tat-tat-siddhi-prasava-para-tantraih pasupatih; Punas tvan-nirbandhad akhila-purusarth'aika ghatana- Svatantram te tantram khsiti-talam avatitaradidam.

The Lord of all souls, Pasupathi*,
Did create the sixty four thanthras,
Each leading to only one desired power,
And started he his relaxation..
But you goaded him mother,
To create in this mortal world.
Your thanthra called Sri vidya.
Which grants the devotee,
All powers that give powers,
Over all the states in life.

(long life, Attracting of everything)
Sivah saktih kamah kshitir atha ravih sithakiranah Smaro hamsah sakrastadanu cha para-mara-harayah; Amee hrllekhabhis tisrbhir avasanesu ghatitha Bhajante varnaste tava janani nam'avayavatham.

She who is mother of us all,
The seed letter “ka” of my lord Shiva,
The seed letter “a” of goddess Shakthi,
The seed letter “ee” of the god of love,
The seed letter “la” of earth,
The seed letter “ha” of the sun god,
The seed letter “sa” of the moon with cool rays,
The seed letter “ka” of again the god of love,
The seed letter ”ha” of the sky,
The seed letter “la” of Indra , the king of devas,
The seed letter “sa” of Para,
The seed letter “ka” of the God of love,
The seed letter “la” of the Lord Vishnu,
Along with your seed letters “Hrim”,
Which joins at the end of each of the three holy wheels,
Become the holy word to worship you.

This stanza gives indirectly the most holy Pancha dasakshari manthra which consists of three parts viz., ka-aa-ee-la-hrim at the end of Vagbhava koota, ha-sa-ka-ha-la-hrin at the end of kama raja koota and sa-ka-la-hrim at the end of Shakthi koota.These parts are respectively called Vahni kundalini, Surya Kundalini and Soma kundalini.

(All benefits)
Smaram yonim lakshmim trithayam idam adau tava manor Nidhay'aike nitye niravadhi-maha-bhoga-rasikah; Bhajanti tvam chintamani-guna-nibaddh'aksha-valayah Sivagnau juhvantah surabhi-ghrta-dhara'huti-sataih.

Oh, mother who is ever present,
Those who realize the essence ,
Of the limitless pleasure of the soul you give,
And who add the seed letter “Iim” of the god of love,
The seed letter “Hrim” of the goddess Bhuavaneswaree,
And the seed letter “Srim” of the goddess Lakhmi,
Which are the three letter triad,
Wear the garland of the gem of thoughts,
And offer oblations to the fire in triangle of Shiva,
With the pure scented ghee of the holy cow, Kamadhenu,
Several times and worship you.

(Development of mutual liking)
Sariram twam sambhoh sasi-mihira-vakshoruha-yugam Tav'atmanam manye bhagavati nav' atmanam anagham; Atah seshah seshityayam ubhaya-saadharana taya Sthitah sambandho vaam samarasa-parananda-parayoh.

Oh goddess supreme,
I always see in my minds eye,
That your body with sun and moon,
As busts is the body of Shiva,
And his peerless body with nine surrounding motes,
Is your body, my goddess.
And so the relation of,” that which has”,
And” he who has”,
Becomes the one perfect relation of happiness,
And becomes equal in each of you.

(Curing of Tuberculosis)
Manas tvam vyoma tvam marud asi marut saarathir asi Tvam aastvam bhoomis tvayi parinathayam na hi param; Tvam eva svatmanam parinamayithum visva-vapusha Chidanand'aakaram Shiva-yuvati-bhaavena bibhrushe.

Mind you are, Ether you are,
Air you are, Fire you are,
Water you are, Earth you are,
And you are the universe, mother,
There is nothing except you in the world,
But to make believe your form as the universe,
You take the role of wife of Shiva,
And appear before us in the form of ethereal happiness.

(Curing of all diseases)
Tavaagna chakrastham thapana shakthi koti dhyudhidharam, Param shambhum vande parimilitha –paarswa parachitha Yamaradhyan bhakthya ravi sasi suchinama vishaye Niraalokeloke nivasathi hi bhalokha bhuvane

The one who worships Parameshwara,
Who has the luster of billions of moon and sun
And who lives in thine Agna chakra- the holy wheel of order,
And is surrounded by thine two forms,
On both sides,
Would forever live,
In that world where rays of sun and moon do not enter,
But which has its own luster,
And which is beyond the sight of the eye,
But is different from the world we see.

(Removal of Bhootha , Pretha Pisacha and Brahma Rakshasa)
Vishuddhou the shuddha sphatika visadham vyoma janakam Shivam seve devimapi siva samana vyavasitham Yayo kaanthya sasi kirana saaroopya sarane Vidhoo thantha dwarvantha vilamathi chakoriva jagathi

I bow before the Shiva ,
Who is of the pure crystal form,
In thine supremely pure wheel
And who creates the principle of ether,
And to you my mother,
Who has same stream of thought as Him.
I bow before you both,
Whose moon like light,
Forever removes the darkness of ignorance,
Forever from the mind,
And which shines like the Chakora* bird ,
Playing in the full moon light.

(Curing of sickness during childhood)
Samunmeelath samvithkamala makarandhaika rasikam Bhaje hamsadwandham kimapi mahatham maanasacharam Yadhalapaa dhashtadasa gunitha vidhyaparinathi Yadadhathe doshad gunamakhila madhbhaya paya eva

I pray before the swan couple,
Who only enjoy the honey ,
From the fully open,
Lotus flowers of knowledge,
And who swim in the lake ,
Which is the mind of great ones,
And also who can never be described.
From them come the eighteen arts,
And they differentiate the good from the bad,
Like the milk from water.

(To see in the dream what we think about)
Thava swadhishtane huthavahamadhishtaya niratham Thameede sarvatha janani mahathim tham cha samayam Yadhaloke lokan dhahathi mahasi krodha kalithe Dhayardhra ya drushti sishiramupacharam rachayathi

Mother ,think and worship I ,of the fire,
In your holy wheel of Swadishtana,
And the Rudra who shines in that fire,
Like the destroying fire of deluge,
And you who shine there as Samaya.
When that angry fire of look of Rudhra,
Burns the world ,
Then your look drenches it in mercy,
Which treats and cools it down.

(Blessings from Lakshmi, realization of
good dreams, Not seeing bad dreams)
Thatithwantham shakthya thimira paree pandhi sphuranaya Sphuranna na rathnabharana pareenedwendra dhanusham Thava syamam megham kamapi manipooraika sharanam Nisheve varshantham haramihira thaptham thribhuvanam.

I bow before that principle,
Which is in your wheel of Manipooraka,
Which as Parashakthi shines like the enemy of darkness,
Which is with the streak of lightning,
Which is with the shining jewels of precious stones of lightning,
Which is also black as night,
Which is burnt by Rudhra like the sun of the deluge,
And which cools down the three worlds like a strange cloud.

(Seeing of the Goddess in person, curing of sexual diseases)
Thavadhare mole saha samayaya lasyaparaya Navathmanam manye navarasa maha thandava natam Ubhabhya Methabhyamudaya vidhi muddhisya dhayaya Sanadhabyam jagne janaka jananimatha jagathidam.

I pray in your holy wheel of Mooladhara, You who likes to dance, And calls yourself as Samaya, And that Lord who performs the great vigorous dance, Which has all the shades of nine emotions. This world has you both as parents, Because you in your mercy, wed one another, To recreate the world, As the world was destroyed in the grand deluge.

This stanza till the end describes the great mother Shakthi from head to foot.These are supposed to be composed by the Adhi Sankara himself.

(attracting everything, Curing diseases caused by water)
Gathair manikyatvam gagana-manibhih-sandraghatitham. Kiritam te haimam himagiri-suthe kirthayathi yah; Sa nideyascchaya-cchurana-sabalam chandra-sakalam Dhanuh saunasiram kim iti na nibadhnati dhishanam.

Hey daughter of the ice mountain,
He who chooses to describe,
Your crown ,bedecked with shining jewels,
Which are but the transformed form,
And arranged very close to one another,
Of the twelve holy suns,
Will see the crescent in your crown,
In the dazzling light of those jewels,
And think them as a rainbow,
Which is but the bow of Indra.

(Victory over all)
Dhunotu dhvaantam nas tulita-dalit'endivara-vanam Ghana-snigdha-slakshnam chikura-nikurumbham thava sive; Yadhiyam saurabhyam sahajamupalabdhum sumanaso Vasanthyasmin manye vala-madhana-vaati-vitapinam.

Oh, Goddess , who is the consort of Shiva,
Let the darkness of our mind be destroyed,
By the crowning glory on your head,
Which is of like the forest of opened blue lotus flowers,
And which is soft , dense and shines with luster.
I believe my mother,
That the pretty flowers of Indra’s Garden,
Are all forever there,
To get the natural scent of thine hair.

(curing of all diseases)
Tanothu kshemam nas tava vadhana-saundarya lahari Parivaha-sthrotah-saraniriva seemantha-saranih Vahanti sinduram prabala-kabari-bhara-thimira- Dvisham brindair bandi-krtham iva navin'arka kiranam;

Oh mother, let the line parting thine hairs,
Which looks like a canal,
Through which the rushing waves of your beauty ebbs,
And which on both sides imprisons,
Your Vermillion , which is like a rising sun
By using your hair which is dark like,
The platoon of soldiers of the enemy,
Protect us and give us peace.

(Blessing of Goddess of wealth, Your word becoming a fact)
Aralaih swabhavyadalikalabha-sasribhiralakaih Paritham the vakhtram parihasati pankheruha-ruchim; Dara-smere yasmin dasana-ruchi-kinjalka-ruchire Sugandhau madhyanti Smara-dahana-chaksur-madhu-lihah.

By nature slightly curled,
And shining like the young honey bees
Your golden thread like hairs,
Surround your golden face.
Your face makes fun of the beauty of the lotus.
And adorned with slightly parted smile,

Showing the tiers of your teeth,
Which are like the white tendrils,
And which are sweetly scented.
Bewitches the eyes of God,
Who burnt the god of love.

(Getting blessed with a son)
Lalatam lavanya-dyuthi-vimalamaabhati tava yath Dvithiyam tan manye makuta-ghatitham chandra-sakalam; Viparyasa-nyasad ubhayam api sambhuya cha mithah Sudhalepa-syutih pareenamati raka-himakarah.

I suspect oh, mother,
That your forehead,
Which shines with the beauty of the moon,
Is but an imprisoned half moon,
By your glorious crown,
For If joined opposite
To the inverted half moon in your crown,
It would give out the nectar like luster,
Of the moon on a full moon day.

(Victory in all efforts)
Bhruvau bhugne kinchit bhuvana-bhaya-bhanga-vyasanini Tvadhiye nethrabhyam madhukara-ruchibhyam dhrita-gunam; Dhanur manye savye'tara-kara-grhitam rathipateh Prakoshte mushtau ca sthagayati nigudha'ntharam ume

Oh Goddess Uma,
She who removes fear from the world,
The slightly bent eye brows of yours,
Tied by a hoard of honey bees forming the string,
I feel Resembles the bow of the god of love
Held by his left hand .
And having hidden middle part*,
Hid by the wrist, and folded fingers.

(Removal of problems created by nine planets)
Ahah sute savyam tava nayanam ark'athmakathaya Triyamam vamam the srujati rajani-nayakataya; Trithiya the drishtir dhara-dhalita-hemambuja-ruchih Samadhatte sandhyam divasa-nisayor antara-charim

Right eye of yours is like the sun,
And makes the day,
Left eye of yours is like the moon,
And creates the night,
Thine middle eye,
Which is like the golden lotus bud,
Slightly opened in to a flower,
Makes the dawn and the dusk.

(Victory in everything, Locating of treasures)
Vishala kalyani sphuta-ruchir ayodhya kuvalayaih Kripa-dhara-dhara kimapi madhur'a bhogavatika; Avanthi drishtis the bahu-nagara-vistara-vijaya Dhruvam tattan-nama-vyavaharana-yogya vijayate

The look from your eyes, Oh goddess
Is all pervasive,
Does good to every one,
Sparkles everywhere,
Is a beauty that can never be challenged,
Even by blue lily flowers,
Is the source of rain of mercy,
Is sweetness personified,
Is long and pretty,
Is capable of saving devotees,
Is in the several cities as its victory..
And can be called by several names,
According to which aspect one sees.

(Seeing afar, Curing of small pox)
Kavinam sandharbha-sthabaka-makarandh'aika-rasikam Kataksha-vyakshepa-bhramara-kalabhau-karna-yugalam; Amunchantau drshtva tava nava-ras'asvada tharalau- Asuya-samsargadhalika-nayanam kinchid arunam.

Thine two long eyes , Oh goddess,
Are like the two little bees which want to drink the honey,
And extend to the ends ,
With a pretense of side glances,
To thine two ears,
Which are bent upon drinking the honey,
From the flower bunch of poems.
Presented by your devotees,
And make thine third eye light purple,
With jealousy and envy,

(Attracting all people)
Shive sringarardhra tad-ithara-jane kutsana-paraa Sarosha Gangayam Girisa-charite'vismayavathi; Har'ahibhyo bhita sarasi-ruha-saubhagya-janani Sakhishu smera the mayi janani dristih sakaruna

Mother of all universe,
The look from your eyes,
Is kind and filled with love, when looking at your Lord,
Is filled with hatred at all other men,
Is filled with anger when looking at Ganga,
The other wife of your Lord,
Is filled with wonder , When hearing the stories of your Lord,
Is filled with fear , when seeing the snakes worn by your Lord,
Is filled with red colour of valour of the pretty lotus fine,
Is filled with jollity, when seeing your friends,
And filled with mercy, when seeing me.

(Victory in love, Curing of diseases of ears and eye)
Gathe karnabhyarnam garutha iva pakshmani dhadhati. Puraam bhetthus chitta-prasama-rasa-vidhravana-phale; Ime nethre gothra-dhara-pathi-kulottamsa-kalike Tav'akarn'akrishta-smara-sara-vilasam kalayathah.

Oh , flower bud,
Who is the head gear ,
Of the king of mountains,
Wearing black eye brows above,
Resembling the feathers of eagle,
And determined to destroy peace,
From the mind of he who destroyed the three cities,
Your two eyes elongated up to thine ears,
Enact the arrows of the God of love.

(Attracting all the world, Seeing the Goddess in person)
Vibhaktha-traivarnyam vyatikaritha-lila'njanathaya Vibhati tvan-netra-trithayam idam Isana-dayite; Punah strashtum devan Druhina-Hari-Rudran uparatan Rajah sattvam vibhrat thama ithi gunanam trayam iva

Oh, Darling of God Shiva,
Those three eyes of thine,
Coloured in three shades,
By the eye shades you wear,
To enhance thine beauty,
Wear the three qualities,
Of satvam, rajas and thamas,
As if to recreate the holy trinity,
Of Vishnu, Brahma and Rudra,
After they become one with you,
During the final deluge.

(Destruction of all sins., Curing of eye diseases)
Pavithrikarthum nah pasupathi-paradheena-hridhaye Daya-mithrair nethrair aruna-dhavala-syama ruchibhih; Nadah sono ganga tapana-tanay'eti dhruvamamum Trayanam tirthanam upanayasi sambhedam anagham.

She who has a heart owned by Pasupathi,
Your eyes which are the companions of mercy,
Coloured red, white and black,
Resemble the holy rivers ,
Sonabhadra , which is red,
Ganga which is white,
Yamuna , the daughter of Sun, which is black,
And is the confluence of these holy rivers,
Which remove all sins of the world.
We are certain and sure,
That you made this meet and join,
To make us , who see you , as holy.

(Power to protect, Curing of diseases of kidney)
Nimesh'onmeshabhyam pralayam udayam yaati jagati Tave'ty ahuh santho Dharani-dhara-raajanya-thanaye; Tvad-unmeshaj jatham jagad idham asesham pralyatah Pari-trathum sankhe parihruta-nimeshas tava drusah.

The learned sages tell,
Oh , daughter of the king of mountain,
That this world of us,
Is created and destroyed,
When you open and shut,
Your soulful eyes.
I believe my mother,
That you never shut your eyes,
So that this world created by you,
Never , ever faces deluge.

(To get freed from imprisonment, Curing of eye diseases)
Tav'aparne karne-japa-nayana-paisunya-chakita Niliyante thoye niyatham animeshah sapharikah; Iyam cha srir baddhasc-chada-puta-kavaiam kuvalayam Jahati pratyupe nisi cha vighatayya pravisathi.

Oh, She who is begotten to none,
It is for sure,
That the black female fish in the stream,
Are afraid to close their eyes.
Fearing that thine long eyes,
Resembling them all,
Would murmur bad about them,
In your ears to which they are close by.
It is also for sure,
That the Goddess Lakshmi,
Enters the blooming blue Lilly flowers,
Before your eyes close at night,
And reenter in the morn when they open.

(All round luck)
Drisa draghiyasya dhara-dhalita-nilotpala-rucha Dhaviyamsam dhinam snapaya kripaya mam api Sive; Anenayam dhanyo bhavathi na cha the hanir iyata Vane va harmye va sama-kara-nipaatho himakarah

She who is the consort of Lord Shiva,
Please bathe me with your merciful look,
From your eyes which are very long,
And have the glitter of slightly opened,
Blue lotus flower divine.
By this look I will become rich with all that is known,
And you do not loose anything whatsoever,
For does not the moon shine alike,
In the forest and palaces great.

(Cure from all diseases, Victory in love)
Araalam the paali-yugalam aga-rajanya-thanaye Na kesham adhatte kusuma-shara-kodhanda kuthukam; Tiraschino yathra sravana-patham ullanghya vilasann- Apaanga-vyasango disati sara-sandhana-dhisanam

Oh goddess, who is the daughter of king of mountains,
Who will not but believe,
That the two arched ridges between your eyes and ears,
Are the flower bow of the God of Love,?
Side glances of your eyes,
Piercing through these spaces,
Makes one wonder as if the arrows have been ,
Sent through thine ears.

(Attracting every one)
Sphurad-ganddabhoga-prathiphalitha-thatanka yugalam Chatus-chakram manye thava mukham idam manmatha-ratham; Yam-aruhya druhyaty avani-ratham arkendhu-charanam Mahaviro marah pramatha-pathaye sajjitavate.

I feel that thine face,
With the pair of ear studs,
Reflected in thine two mirror like cheeks.
Is the four wheeled Charriot,
Of the God of love.
Perhaps he thought he can win Lord Shiva,
Who was riding in the chariot of earth,
With Sun and moon as wheels,
Because he was riding in this chariot.

(Giving power of speech to dumb, Making your predictions come true)
Sarasvatyah sukthir amrutha-lahari-kaushala-harih Pibanthyah Sarvani Sravana-chuluk abhyam aviralam; Chamathkara-slagha-chalita-sirasah kundala-gano Jhanatkarais taraih prati-vachanam achashta iva te.

Oh Goddess , who is the consort of Lord Shiva,
Your sweet voice which resembles,
The continuous waves of nectar,
Fills the ear vessels of Saraswathi,
Without break,
And she shakes her head hither and thither,
And the sound made by her ear studs,
Appear as if they applaud your words.

(Victory over mind, Getting of wealth)
Asau naasa-vamsas tuhina-girivamsa-dhvajapati Thvadhiyo nedhiyah phalatu phalam asmakam uchitam; Vahathy anthar muktah sisira-kara-nisvasa galitham Samruddhya yat tasam bahir api cha mukta-mani-dharah

Oh Goddess , who is the flag of the clan of Himalayas,
Let your nose which is like a thin bamboo,
Give us the blessings which are apt and near.
I feel mother,
That you are wearing a rare pearl,
Brought out by your breath,
Through your left nostril,
For your nose is a storehouse,
Of rarest pearls divine.

(Good sleep)
Prakrithya'rakthayas thava sudhati dantha-cchada-ruchaih Pravakshye saadrisyam janayathu phalam vidhruma-latha; Na bimbam tad-bimba-prathiphalana-raagad arunitham Thulam adhya'rodhum katham iva bhilajjetha kalaya.

Oh goddess who has beautiful rows of teeth,
I tried to find a simile to your blood red lips,
And can only imagine the fruit of the coral vine!
The fruits of the red cucurbit,
Hangs its head in shame,
On being compared to your lips,
As it has tried to imitate its colour.from you,
And knows that it has failed miserably.

(Bewitching all)
Smitha-jyothsna-jalam thava vadana-chandrasya pibatham Chakoranam asid athi-rasataya chanchu-jadima; Athas the sithamsor amrtha-laharim amla-ruchayah Pibanthi svacchhandam nisi nisi bhrusam kaanjika-dhiya.

The Chakora* birds,
Feel that their tongues have been numbed,
By forever drinking,
The sweet nectar like light emanating,
From your moon like face,
And for a change wanted to taste,
The sour rice gruel during the night,
And have started drinking,
The white rays of the full moon in the sky.

(Getting of all knowledge)
Avishrantam pathyur guna-gana-katha'mridana-japa Japa-pushpasc-chaya thava janani jihva jayathi saa; Yad-agrasinayah sphatika-drishad-acchac-chavi mayi Sarasvathya murthih parinamati manikya-vapusha.

Mother mine,
The well known tongue of yours,
Which without rest chants and repeats,
The many goods of your Consort, Shiva,
Is red like the hibiscus flower.
The Goddess of learning Saraswathi,
Sitting at the tip of your tongue,
Though white and sparkling like a crystal,
Turns red like the ruby,
Because of the colour of your tongue.

(Victory, Control over words)
Rane jithva'daithyan apahrutha-sirastraih kavachibhir Nivrittais Chandamsa-Tripurahara-nirmalva-vimukhaih; Visakh'endr'opendraih sasi-visadha-karpura-sakala Viliyanthe maatas tava vadana-tambula-kabalah.

Oh mother of the world,
The lords subrahmanya, Vishnu and Indra,
Returning and resting after the war with Asuras.
Have removed their head gear,
And wearing the iron jackets,
Are not interested in the left over,
After the worship of Shiva,
Which belongs to Chandikeswara,
And are swallowing with zest,
The half chewed betel,
From your holy mouth,
Which has the camphor as white as the moon.

(Sweet words, Mastery in music)
Vipanchya gayanthi vividham apadhanam Pasupathea Thvay'arabdhe vakthum chalita-sirasa sadhuvachane; Tadhiyair madhuryair apalapitha-tantri-kala-ravam Nijaam vinam vani nichulayati cholena nibhrutham.

Oh mother of all,.
When you start nodding your head,
Muttering sweetly, “good,good”,
To the Goddess Saraswathi,
When she sings the great stories to you,
Of Pasupathi our lord,
With the accompaniment of her Veena,
She mutes the Veena by the covering cloth,
So that the strings throwing sweetest music,
Are not put to shame,
By your voice full of sweetness.

(Appearance in person of the Goddess)
Karagrena sprustam thuhina-girina vatsalathaya Girisen'odasthama muhur adhara-pan'akulataya; Kara-grahyam sambhor mukha-mukura-vrintham Giri-sute Kadham-karam bramas thava chubukam aupamya-rahitham.

Oh daughter of the mountain,
How can we describe the beauty of your chin,
Which was with affection caressed,
By the tip of his fingers by your father Himavan:
Which was oft lifted by the Lord of the mountain, Shiva,
In a hurry to drink deeply from your lips;
Which was so fit to be touched by his fingers;
Which did not have anything comparable,
And which is the handle of the mirror of your face.

(Attracting the king)
Bhujasleshan nithyam Pura-damayituh kantaka-vathi Tava griva dhatte mukha-kamalanaala-sriyam iyam; Svatah swetha kaalaagaru-bahula-jambala-malina Mrinali-lalithyam vahati yadadho hara-lathika.

Your neck appears full of thorns always,
Due to the hairs standing out,
By the frequent embrace of thy Lord,
Who destroyed the three cities.
And looks like the beauty of the stalk,
Of your lotus like face.
The chain of white pearls worn below,
Is dulled by the incense and myrrh,
And the paste of sandal applied there,
And is like the tender stalk,
Dirtied by the bed of mud.

(Mastery over music)
Gale rekhas thisro gathi-gamaka-gith'aika nipune Vivaha-vyanaddha-praguna-guna-samkhya-prahibhuvah; Virajanthe nana-vidha-madhura-ragakara-bhuvam Thrayanam gramanam sthithi-niyama-seemana iva the.

She who is an expert in Gathi, Gamaka and Geetha*,
The three lucky lines on your neck,
Perhaps remind one,
Of the number of the well tied manifold thread,
Tied during your marriage,
And also remind of the place,
In your pretty neck,
Where originates the three musical notes,
Of Shadja, Madhyama and Gandhara,

(Compensation for mistakes done to God Shiva)
Mrinali-mridhvinam thava bhuja-lathanam chatasrinam Chaturbhih saundaryam Sarasija-bhavah stauthi vadanaih; Nakhebhyah samtrasyan prathama-madhanadandhaka-ripo Chaturnam sirshanam samam abhaya-hasth'arapana-dhiya.

Brahma, the God born out of Lotus, Afraid of the nails Of Shiva, Who killed the Asura called Andhaka, Which has clipped of one of his heads, Praises with his four faces, Your four pretty , tender hands, Resembling the lotus flower stalk, So that he can ask for protection for his remaining four heads, By use of your four merciful hands at the same time. 71 (Getting of wealth) Nakhanam uddyotai nava-nalina-ragam vihasatham Karanam te kantim kathaya kathayamah katham Ume; Kayachid va samyam bhajatu kalaya hanta kamalam Yadi kridal-lakshmi-charana-tala-laksha-rasa-chanam.

Oh Goddess Uma,
You only tell us ,how,
How we can describe,
The shining of your hands,
By the light of your nails,
Which tease the redness of freshly opened lotus?
Perhaps if the red lotus mixes,
With the liquid lac adorning,
The feet of Lakshmi,
Some resemblance can be seen.

(Conquering fear of darkness, Getting grace from Goddess, Making slave of Yakshini)
Samam devi skanda dwipa vadana peetham sthanayugam Thavedham na khedham harathu sathatham prasnutha mukham Yada loakakhya sankha kulitha hridayo hasa janaka Swa kumbhou herambha parisrusathi hasthena jhhaddithi

Our Goddess Devi,
Let your two cool breasts,
Which have faces that always,
Give out milk,
And are simultaneously drunk deeply.
By Skanda and the elepahant faced Ganesha,,
Destroy all our sorrows.
Seeing them and getting confused,
The Herambha* feels for his two frontal globes,
To see whether they are there,
Making you both laugh.

(Production of milk, Redemption)
Amuu theey vakshoja vamrutharasa manikhya kuthupou Na sadhehaspatho nagapathi pathake manasi na Pibhanthou thow yasma dhavadhitha bhadusangha rasikou Kumara vadhyapi dwiradhavadhana krouncha dhalanou

Oh, Victory flag of the king of mountains,
We never have any doubt in our mind,
That your two breasts divine,
Are the nectar filled pot made of rubies,
For The elephant faced one,
And he who killed Crownchasura*,
Even today do not know the pleasure of women,
And remain as young children.

(Good fame)
Bahathyambha sthamberam dhanuja kumbha prakrithibhi Samaarabhdham muktha mamibhi ramalam haara lathikam Kuchabhogo bhimbhadara ruchibhi rathna saabhalitham Prathapa vyamishram puradamayithu keerthimiva thee

Oh mother mine.
The center place of your holy breasts,
Wear the glittering chain ,
Made out of the pearls,
Recovered from inside the head of Gajasura,
And reflect the redness of your lips,
Resembling the Bimba fruits,
And are coloured red inside.
You wear the chain with fame,
Like you wear the fame of our Lord.
Who destroyed the three cities.

(Capacity to write poems)
Twa stanyam manye dharanidhara kanye hridhayatha Paya paraabhaara parivahathi saaraswathamiva Dhayavathya dhattham dravida sisu raaswadhya thava yat Kaveenam proudana majani kamaniya kavayitha

Oh daughter of the king of mountains,
I feel in my mind,
That the milk that flows from your breast,
Is really the goddess of learning, Sarswathi,
In the form of a tidal wave of nectar.
For , milk given by you ,who is full of mercy,
Made the child of Dravida*,
The king among those great poets,
Whose works stole one’s mind.

(Complete renunciation, Victory in love)
Hara krodha jwalaavalibhir avaleedena vapusha Gabhire thee nabhisarasi kruthasangho manasija Samuthasthou thasmath achalathanaye dhoomalathika Janastham janithe thava janani romaavalirithi

Oh daughter of the mountain,
The God of love who is the king of the mind,
Being lit by the flame of anger of Shiva,
Immersed himself in the deep pond of thine navel.
The tendril like smoke emanated from there,
And mother, people think,
That this is the line of hair,
That climbs from your navel upwards.

(Gaining Micro sight, Attracting every one)
Yadhethath kalindhi thanu thara ngaa kruthi shive Krushe mahye kinchid janani thawa yadbhathi sudheeyam Vimardha –dhanyonyam kuchakalasayo –ranthara gatham Thanu bhootham vyoma pravishadhiva nabhim kuharinim

The mother of universe who is Shiva and Shakthi,
In the narrow part of the middle of your body.
The learned men seem to see a line,
Which is in the shape of a small wave of the river Yamuna,
And which shines and glitters, and appears like the sky ,
Made very thin by thine dense colliding breasts,
Entering your cave like navel.

(Attracting all the universe)
Sthiro gangavartha sthana mukula romaa vali latha Kalaabhalam kundam kusuma sara thejo hutha bhuja Rathe leelamgaram kimapi thava nabhir giri suthe Bhila dwaram siddhe rgirisa nayananam vijayathe

Oh daughter of the mountain,
Is your navel a whirl pool in river Ganga,
Which looks very stable!
Or is it the root of the climber,
Of the stream of your hair line,
Which has two breasts of yours as buds,
Or is it the Homa fire,
Where the fire is the light from cupid,
Or is it the play house of Rathi, the wife of God of love,
Or is it the opening to the cave,
In which Shiva’s tapas gets fulfilled,
I am not able to make up my mind!

(Getting magical capability, Bewitching all others)
Nisargha ksheenasya sthana thata bharena klamajusho Namanmurthe narree thilaka sanakaii –sthrutayatha eva Chiram thee Madhyasya thruthitha thatini theera tharuna Samavasthaa sthemno bhavathu kusalam sailathanaye

Oh daughter of the mountain,
You who is the greatest among women,
Long live your pretty hips,
Which look fragile,
Which are by nature tiny,
Which are strained by your heavy breasts,
And hence slightly bent,
And which look like the tree,
In the eroded banks of a rushing river.

(Getting remarkablebeauty, Becoming expert in magic)
Kuchou sadhya swidhya-sthata =ghatitha koorpasabhidurou Kasnthou dhormule kanaka kalasabhou kalayatha Thava thrathum bhangadhalamithi valagnam thanubhava Thridha naddham devi trivali lavalovallibhiriva

Oh Goddess mine,
Placed just below your shoulders,
By Cupid , the God of love,
Tearing your blouse which is attached ,
To your body by the sweat,
When you think of the greatness of your Lord,
And resembling pots of Gold,
Your breasts appear to be tied by him,
Securely three times,
By the three creeper like folds*.

(Stopping fire)
Guruthvam vistharam ksithidharapathi paravathy nijaath Nithambha Dhhachhidhya twayi harana roopena nidhadhe Athasthe vistheerno guruyamasesham vasumathim Nithambha =praabhara sthagayathi lagutwam nayathi cha

Oh, daughter of the mountain,
Perhaps Himavan , the king of mountains,
Gave readily as dowry to you,
The density and breadth from his bottom,
So that your behinds are broad and dense.
And therefore they both hide all the world,
And make the world light.

(Stopping flood, Getting powers like Indhra)
Karrendranam sundan kanaka kadhali kaadapatali Umabhamurubhyam –mubhayamapi nirjithya bhavathi Savrithabhyam pathyu pranathikatinabham giri suthe Vidhigne janubhysm vibhudha karikumbha dwayamasi

Oh daughter of the mountain,
Who knows the rules of the Vedas,
Using your two thighs,
You have achieved victory over,
The trunks of the elephant,
And the Golden pseudo stem of group of Banana plants,
And achieved victory over frontal globes,
Of Iravatha* the divine elephant,
By your holy round knees,
Which have become hard,
By repeated prostrations to your lord.

(Stopping of the army)
Paraa jenu rudhram dwigunasara garbhoy girisuthe Nishanghou Unghe thee vishamavishikho bhada –maakrutha Yadagre drishyanthe dasa satra phalaa paadayugali Nakhagrachadhyan sura makuta sanayika nishitha

Oh daughter of the mountain,
The five arrowed cupid,
To win , Rudhra your lord,
Has made your legs,
In to an arrow case,
With ten arrows.
In the end of the case,
Are your two feet,
Studded with ten of your so called nails,
Which are the ten steel tipped arrows,
Sharpened on the crowns of Devas.

(Getting redemption, Entering into another’s body)
Sruthinam murdhano dadhati thava yau sekharathaya Mama'py etau Matah sirasi dayaya dhehi charanau; Yayoh paadhyam paathah Pasupathi-jata-juta-thatini Yayor larksha-lakshmir aruna-Hari-chudamani-ruchih

Oh mother mine,
Be pleased to place your two feet ,
Which are the ornaments of the head of Upanishads,
The water which washes them are the river Ganges,
Flowing from Shiva’s head,
And the lac paint adorning which,
Have the red luster of the crown of Vishnu,
On my head with mercy..

(Removing fear of ghosts)
Namo vakam broomo nayana ramaneeyaya padayo Thavasmai dwandhaya sphuta ruchi rasalaktha kavathe Asooyathyantham yadhamihananaaya spruhyathe Passonamisana pramadhavana kamkhelitharave

We tell our salutations,
To thine two sparkling feet.
Which are most beautiful to the eyes,
And Painted by the juice of red cotton.
We also know well ,
That God of all animals, your consort,
Is very jealous of the asoka trees in the garden ,
Which yearn for kick by your feet.

(Removing fear of ghosts, Victory over enemies)
Mrisha krithva gothra skhalana matha vailakshya namitham Lalate bhartharam charana kamala thadayathi thee Chiradantha salyam dhahanakritha –munmilee thavatha Thula koti kkana kilikilith –meesana ripuna

In a playful mood,after teasing you,
About you and your family,
And at a loss to control your love tiff,
When your consort does prostrations,
Your lotus like feet touches his forehead,
And the God of love , the enemy of your Lord, who was burnt,
By the fire from his third eye,
And was keeping the enmity with your lord,
Like the ever hurting arrow,
Makes sounds like Kili Kili*,
From your belled anklets on the legs.

(Attracting of serpents)
Himani-hanthavyam hima-giri-nivas'aika-chaturau Nisayam nidranam nisi charama-bhaghe cha visadau; Varam laksmi-pathram sriyam ati srijanthau samayinam Sarojam thvad-padau janani jayatas chitram iha kim.

Oh mother mine,
The lotus flower rots in snow,
But your feet are aces in being in snow,
The lotus flower sleeps at night,
But your feet are wakeful night and after night,
The lotus makes the goddess of wealth Lakshmi live in it,
But your feet gives Lakshmi* to its devotees,
And so your two feet always wins over the lotus,
What is so surprising in this?

(Making wild beasts obey)
Padham the kirhtinam prapadham apadham Devi vipadham Katham nitham sadbhih kutina-kamati-karpara-thulam; Katham vaa bahubhyam upayamana-kaale purabhida Yad adhaya nyastham drshadi daya-manena manasa.

Oh, Goddess Devi,
How did the poets compare,
The foreside of your merciful feet,
Which are the source of fame to your devotees,
And which are not the source of danger to them ,
To the hard shell of tortoise,
I do not understand.
How did he who destroyed the three cities,
Take them in his hand,
And place them on hard rock*,
During your marriage?

(Getting rid of all diseases)
Nakhair naka-sthrinam kara-kamala-samkocha sasibhi Tarunam dhivyanam hasata iva te chandi charanau; Phalani svah-sthebhyah kisalaya-karagrena dhadhatam Daridhrebhyo bhadraam sriyam anisam ahnaya dhadhatau.

Your moon like nails,
Oh mother who killed Chanda,
Which makes the celestial maidens,
Fold their hands in shame,
Forever tease your two feet,
Which unlike the holy trees in heaven,
(Which by their leaf bud like hands,
Give all they wish to the Gods,)
Give the poor people wealth and happiness,
Always and fast.

(Cutting of bad spells cast)
Dhadhane dinebhyah sriyam anisam asaanusadhrusim Amandham saundharya-prakara-makarandham vikirathi; Tav'asmin mandhara-sthabhaka-subhage yatu charane Nimajjan majjivah karana-charanah sat-charanathaam.

My soul with six organs,
Is similar to the six legged honey bees,
Which dip at your holy feet,
Which are as pretty,
As the flower bunch,
Of the Celestial tree,
Which always grant wealth to the poor,
Whenever they wish,
And which without break showers floral honey.

(Getting of land, Getting riches)

Pada-nyasa-kreeda-parichayam iv'arabdhu-manasah Skhalanthas the khelam bhavana-kala-hamsa na jahati; Atas tesham siksham subhaga-mani-manjira-ranitha- Chchalad achakshanam charana-kamalam charu-charite.

She who has a holy life,
The swans in your house,
Follow you without break,
As if to learn ,
Your gait which is like a celestial play.
So thine lotus like feet,
Taking recourse to the musical sound,
Produced by gems in your anklets,
Appears to teach them what they want.

(Getting ability to rule)
Gataas the mancathvam Druhina-Hari-Rudr'eshavara-bhrutah Sivah svacchac-chaya-ghatita-kapata-pracchada-pata; Tvadhiyanam bhasaam prati-phalana-rag'arunathaya Sariri srungaro rasa iva dhrisam dhogdhi kuthukam.

Brahma, Vishnu, Rudhra and Easwara,
Who are the gods who rule the world,
Become the four legs of your cot,
So that they are able to serve you always.
Sadhashiva who is white in colour.
Becomes the bed spread on which you sleep,
And appears red , because he reflects your colour.
And to your eyes which are the personification,
Of the feelings of love,
He gives lot of happiness.

(Fulfillment of desires)
Araala kesheshu prakruthi-saralaa manda-hasithe Sireeshabha chite drushad upala-sobha kucha-thate; Bhrusam thanvi madhye pruthur urasijh'aroha-vishaye Jagat trathum sambhor jayahti karuna kaachid aruna.

Her mercy which is beyond.
The mind and words of Our Lord Shiva,
Is forever victorious in the form of Aruna,
So as to save this world.
That spirit of mercy is in the form of,
Curves in her hairs,
In the form of natural sweetness in her smile.
In the form of pretty tenderness of a flower in her mind,
In the form of firmness of a ruby stone in her breasts,
In the form of thin seductiveness in her hips,
In the form of voluptuousness in her breasts and back.

(Getting all desires)
Kalankah kasthuri rajani-kara-bimbham jalamayam Kalabhih karpurair marakatha-karandam nibiditam; Athas thvad-bhogena prahti-dinam idam riktha-kuharam Vidhir bhuyo bhuyo nibidayathi nunam thava krithe.

The moon that we know is thine jewel box,
Filled with water of incense,
The blackness we see in the moon,
The musk put for thy use in this box,
And the crescents we see of the moon
Is thy canister of emerald,
Full of divine camphor.
And for sure,
Brahma the creator refills these daily,
After your use,
So that they are always full.

(Getting of all desires)
Pur'arather antah-puram asi thathas thvach-charanayoh Saparya-maryadha tharala-karananam asulabha; Thatha hy'ethe neetah sathamukha-mukhah siddhim athulam Thava dvar'opantha-sthithibhir anim'adyabhir amarah.

You are Leading light of the home of Lord Shiva,
Who destroyed the three cities,
And so coming near you and worshipping at thine feet,
Are not for those with weak mind.,
Who do not have control of their senses.
And that is why perhaps,
Indra and other Gods,
Stay outside your gates,
And attain your sweet self,
By practice of siddhis like Anima.

(Attainment of knowledge and wealth)
Kalathram vaidhathram kathi kathi bhajante na kavayah Sriyo devyah ko va na bhavati pathih kairapi dhanaih; Mahadevam hithva thava sathi sathinam acharame Kuchabhyam aasangah kuravaka-tharor apyasulabhah.

Many poets reach the Goddess of learning,
The wife of the creaor,
By composing soulfull poems.
Many who search and attain riches,
Are termed as the Lord of the Goddess of wealth.
Oh, first among chaste woman,
Except Lord Shiva your consort.
Your breasts have not even touched,
The holy henna* tree.

(Redemption of the soul)
Giram aahur devim Druhina-gruhinim agaamavidho Hareh pathnim padhmam Hara-sahacharim adhri-thanayam; Thuriya kapi thvam dhuradhigama-niseema-mahima Maha-maya visvam bhramayasi parabhrahma mahishi.

Oh , Parashakthi who is one with Parabrahma,
Though those who have learned Vedas,
Call you as Brahma’s wife Sarawathi,
Or call you as Vishnu’s wife Lakshmi,
Or call you as Shiva’s wife Parvathi,
You are the fourth called Maha Maya,
Who gives life to the world,
And have attained all that is to attain.

(Mastery over words)
Kadha kaale mathah kathaya kalith'alakthaka-rasam Pibheyam vidyarthi thava charana-nirnejana-jalam; Prakrithya mukhanam api cha kavitha-karanathaya Kadha dhathe vani-mukha-kamala-thambula-rasatham.

Oh , mother mine,
When shall I , who begs for knowledge
Be able to drink, the nectar like water,
Flowing from your feet,
Mixed with reddish lac applied there?
When shall that water attain,
The goodness of saliva mixed with Thambola*,
From the mouth of goddess of learning,
Which made one born as mute,
Into the king of poets?

(Attainment of ultimate bliss)
Saraswathya lakshmya vidhi hari sapathno viharathe Rathe pathivrithyam sidhilayathi ramyena vapusha Chiram jivannehva kshapathi pasu pasa vyathikara Paranandabhikhyam rasayathi rasam twadjanavaan.

Those who worship thee , oh mother,
Are so learned and so rich,
That even Brahma and Vishnu,
Are jealous of them
They are so handsome,
That even the wife of Cupid, Rathi,
Yearns for them.
He unbound from the ties of this birth,
Always enjoys ecstasic happiness,
And lives for ever .

(Attainment of all occult powers)
Pradhipa-jvalabhir dhivasa-kara-neerajana-vidhih Sudha-suthes chandropala-jala-lavair arghya-rachana; Svakiyair ambhobhih salila-nidhi-sauhitya karanam Tvadiyabhir vagbhis thava janani vacham stutir iyam.

Oh Goddess who is the source of all words,
This poem which is made of words,
That you only made,
Is like showing the camphor lamp to the Sun,
Is like offering as ablation to the moon,
The water got from the moon stone,
And is like offering water worship,
To the sea..



* The Thousand headed serpent who carries the worlds on his head
* Another name for Mooladhara Chakra
* The geometric design of Sri chakra(holy wheel) where the mother resides is described here.

* The Lord of all souls
* A mythical bird in Hindu mythology which is supposed to drink moon light
* Composed by Adhi Sankara Bhagawat Pada
* The nose jutting in between the eye brows
* Mythical birds supposed to drink the moon light
* The three major parts of Karnatic Classical music.-procedure, undulations and song
* Another name for Lord Ganesha
* God Subrahamanya
* The Tamil poet Tirugnana Sambandar who preceded Sankara
* The three folds on the belly.
* The elephant on which Indra rides
* Sound of teasing also Sound from anklets
* wealth is also called Lakshmi
* A rite in Hindu marriage called Asmarohanam
* The henna tree is supposed to wish for the embrace of maidens
* Betel leaf, betel nut and lime used for chewing