ஸ்ரீ லலிதையின் சரிதை : ஒரு கண்ணோட்டம்

From the Brahmanda Purana, “Lalitopakhyana” of 40 chapters

This is overview of Sri Lalitopakhyanaa, story of the days following the destruction of Daksha’s sacrificial rite by Shiva’s retainers and the rebirth of Dakshayani (Sati) as Gauri, daughter of the mountain-lord Himachal. The Asura leader Taraka had routed the gods who found out that only a son of Shiva could slay this invincible. But the lord was engrossed in meditation. So, the gods begged Kama, the god of love, to intervene. Shiva, disturbed with the flower-arrows of desire shot from Kama’s sugarcane bow, opened his third eye and burned the presumptuous god to ashes. Chitrakarma, a lord of Shiva’s hosts, made a wonderfully formed figure from these ashes. When Shiva cast his gaze upon this form, it assumed life as an extraordinarily powerful, resplendent person who worshipped Mahadeva with the Shatarudriya mantra that Chitrakarma taught him. Delighted, Shiva blessed him, “Bhanda (fortunate)! As you have wished, half the strength of your opponent’s strength will become yours and your rule shall last for sixty thousand years.”

Daityas flocked to join Bhanda who was advised by Shukra to rebuild the city of Shonitapur (Tejpur in Assam, or somewhere on the banks of Mandakini) from where Daityas had ruled the three worlds in earlier times. Crowned there with the crown Brahma had given Hiranyakashipu, he chose two chowries that dispelled all sickness as his insignia. Shukra gifted him an umbrella made by Brahma that sheltered one from all missiles, a bow named Vijaya, a conch called ‘slayer of enemies’ and an imperishable throne that shone like the sun.

Comprehending the needs of the time, the gods silently served Bhanda who, with his Danavas, worshipped Mahadeva. Thus sixty thousand years passed like the blink of an eye. Then Janardana, lord of the Devas, created an invisible, all-enchanting Maya to delude Bhanda. Seeing her with her attendant apsaras, Bhanda and his counsellors were infatuated. Immersed in lust, they forsook all auspicious rites and neglected their preceptor, much to the delight of Vasava and the gods.

Narada, the itinerant sage, now advised the gods to destroy the deluded Daitya by propitiating the transcendent Shakti. On the slopes of the Himalaya the gods performed a great yajna to worship Parashakti on the bank of the Bhagirathi for ten thousand years and ten days.

Noticing this, Shukra approached Bhanda and warned him that Vishnu had invariably slain leaders of Daityas. Therefore, he should abandon Maya and rush to frustrate the rites of the gods.

As they approached the site, the Creatrix reared up a rampart before them, which reappeared every time Bhanda shattered it with his missiles. Despondent, Bhanda returned to his city. Horripilating, Shakra decided to hold a maha-yajna to worship the transcendent Shakti by offering Mahamamsa, human flesh. And so they did, chopping off the flesh of the victim and dropping it into the holy fire including feet and hands. As they were offering the entire body, a massive wheel-shaped mass of dazzling lustre emerged from the flames. The gods saw Mahadevi Ambika in its centre.

The essence of beauty and bliss, she resembled the hibiscus in complexion, wore robes of pomegranate-red and ornaments of all types, bearing noose, goad, sugarcane-bow and five shining arrows in her four hands. The gods chanted the praises of this Kamakshi, Kameshi, Kali, celebrating her as Mother Shri Lalita. The goddesses Durga, presiding deity of all mantras, and Shyama, presiding deity of all lores, joined Shri Lalita.
Commanded by Brahma, Vishvakarma built a wondrous city on the spot. Brahma pronounced that by herself a woman could not rule over a kingdom. She needed a consort to be complete. Since she embodied love itself, Shankara alone could suit her. As Brahma mused thus, Maheshvara manifested in the form of Kameshvara, a million times more attractive than the god of love. The goddess garlanded him and was given in marriage by Vishnu. The Devas presented them with various weapons and ornaments.

Thereafter, Lalita Devi set out to conquer Bhanda. Out of her goad emerged the goddess Sampatkari, sword in hand, mounted on the elephant Kanakakolahala. From Lalita Devi’s noose emerged the swiftly moving deity Ativaritavikranti seated on the horse Aparajita, holding in her four hands the noose, the goad, the cane and the horse’s bridle. They were joined by the boar-faced Shakti Krodhamukhi leading an army carrying palm-leaf fans set with diamonds and dark Mantranayika on a chariot. Alighting from the elephant Shri Dandanatha mounted the lion Vajraghosha whose thunderous roar deafened the four quarters. From the parrot carried on the hand of dark Mantranayika (whose other names are Sangitayogini and Shukapriya), the science of archery emerged to hand over the bow Citrajiva and inexhaustible quivers. Lalita Devi moved ahead on a huge chariot on whose ninth step ten Siddhi Devis of china rose complexion were stationed (Anima, Mahima, Laghima, Garima, Ishita, Vashita, Prapatisiddhi, Prakamyashiddhi, Muktisiddhi and Sarvakama, each holding the Chintamani, skull, trident and collyrium. There were also eight Shaktis: Brahmi, Maheshvari, Kaumari, Vaishnavi, Varahi, Mahendri, Chamunda and Mahalakshmi, each holding skull and lotus, red in complexion and in red garments. Above them were the Mudradevis with two hands, expressing mystical gestures, resembling pomegranate flowers and dressed in yellow robes. In two arms they held shields and swords.

Each had her name preceded by “sarva”: Samkshobini, Vidravini, Karshanakrinmudra, Vashankari, Madnanamudra, Mahankushayashti, Khecharika, Bija, Yoni, Trikhandika. Above them were the 16 digits of the moon with secret names, resembling the coral tree, with four arms holding swords, shields, bows and arrows and three eyes each. On the seventh step were the Gupta Taras, with the lustre of the china Rose, each of whose names was preceded by “Ananga”: Madana, Madanatura, Lekha, Vega, Ankusha, Malangi, holding sugarcane bow, flowery arrows, bouquets of flowers and lotuses. Then were the Sampradayas on the sixth step who had risen from the ashes of Kama, wielding fiery bows and arrows, lustrous like the fire of death, each name preceded by “Sarva”: Samkshobini, Vidravini, Karshanika, Hladanika, Sammohini, Stambhana, Jrimbhana, Unmadana, Arthasadhika, Sampattipurani, Mantramayi and Dvandvakshayankari. On the fifth step were the ten Kulottirnas like crystals, holding axe, noose, mace, bell and gems. Their names, preceded by “Sarva” are: Siddhiprada, Sampatprada, Priyankari, Mangalakarini, Kamaprada, Duhkhavimochini, Mrityuprashamini, Vighnanivarini, Angasundari, Saubhagyadayini. On the fourth step were the benevolent Nigarbhayoginis of pearly lustre, whose names preceded by “Sarva” are: Yajna, Shakti, Aishvaryaprada, Jnanamayi, Vyadhivinashini, Dharasvarupa, Papahara, Anandamayi, Raksharupini and Ipsitaphalaprada. Each held the thunderbolt, javelin, iron club and discus. On the third step were the eight Rahasyayoginis, deities of speech, lustrous like the red Ashoka, holding bows and arrows, encased in armour, also carrying lutes and books: Vashini, Kameshi, Bhogini, Vimala, Aruna, Javini, Sarveshi and Kaulini. On the second step were three goddesses, with eight arms holding bows, arrows, drinking bowl, fruit, dagger, shields, noose and a bell: Kameshi, Vajreshi, Bhagamalini. On the step in the centre of the chariot were fifteen deities, all round on the Anandamahapitha, the great seat of bliss, who are eternal, resembling Lalita in forms and weapons: Kameshi, Bhagamala, Nityaklinna, Bherunda, Vahnivasini, Mahavajreshvari, Druti, Tvarita, Kulasundari, Nitya, Nilapataka, Vijaya, Sarvamangala, Jvalamalinika and Chitra.

Shridevi or Lalita’s favourite was Sangitayogini also called Mantini, deity of music, riding in the chariot Geyachakra on whose first step sat Mantini. On the second step were Rati, Priti and Manoja holding lutes and bows, dark like the Tamala tree. On the third step were the deities of Kama’s arrows: Dravini, Shoshini, Bandhini, Mohini and Unmadini with five gods named Kamaraja, Kandarpa, Manmatha, Makaradhvaja and Manobhava, glowing like the Palasha flower. On the fourth step were Lakshmi, Sarasvati, Rati, Priti, Kirti, Shanti, Pushti and Tushti, the eight Kumaris, holding lances and discus. On the fifth step were sixteen deities: Vama, Jyeshtha, Raudri, Shanti, Shraddha, Sarasvati, Shribhushakti, Lakshmi, Shrishti, Mohini, Paramathini, Ashvasini, Vichi, Vidyunmalini, Surananda and Nagabuddhika, lustrous like the ruby, covered in armour, holding thunderbolt, baton, shataghni and bhushundika. On the sixth step were the Bhairavas with trident and drinking bowl: Asitanga, Ruru, Chanda, Krodha, Unmattabhairava, Kapali, Bhishana, Samhara. On the seventh step were Matangi, Siddhalakshmi, Mahamantangika and Mahati holding bows and arrows. With them were the heads of Ganas, Kshetrapa, Durgamba and Batuka along with Lakshmi, Sarasvati and the treasures Shanka and Padma. On the same step were the ten deities of the quarters holding thunderbolt, spear, Kala’s staff, sword, noose, pennant, mace, trident, missile of darbha grass and the discus.

On the chariot Kirichakra rode Dandanatha, boar faced, dark complexioned. On the second step were Jrimbhini, Mohini and Stambhini with pestle, plough and liquor pot. On the third step were five deities led by Andhini seated on the Devi yantra. On the fourth step were six deities led by Brahmi. Beneath them were the seven Dhatunathas: Yakshini, Shankhini, Lakini, Hakini, Shakini, Dakini and another Hakini ready to consume the seven ingredients of the body. Krodhini and Stambhini fanned with chowries on the same step flanked by plough and pestle. The terrible lion Chandocchanda stood before Dandanatha with three eyes. On the sixth step were eight deities led by Vartali: Varahi, Varahamukhi, Andhini, Rodhini, Jrmimbhini, Mohini and Stambhini with a dusky white buffalo on their left to carry Dandanatha. Beneath them were Indra and the other guardian deities of the cardinal points. On the wheel were Jrimbhini, Stambini and Mohini presiding over the Northwest. At the end of the step was Kshetrapala holding skull and mace, damaru and serpent noose. Beneath them were ten Bhairavas: Hetuka, Tripurari, Agnibhairava, Yamajihva, Ekapada, Kala, Karalaka, Bhimarupa, Hatakesha and Achala.
Hearing the noise, Bhanda ordered Kutilaksha, “Drag that foolish woman conceited because of the strength of the Devas, by her tresses after defeating her.” Durmada was the first to attack and was slain by Sampatkari with her arrows. Kuranda now came forward, elder brother of Durmada, to attack Sampatkari. But she was approached by Chandi who requested permission to despatch this foe. Seated on a horse, she slew him with her blazing goad. Kutilaksha now sent five generals led by Karanka who created a huge serpent to swallow up the Shaktis. Goddess Nakuli riding on Garuda was born of the palate of Lalita, and presided over all speech. She turned her teeth into mongooses who despatched all the serpents. Then she beheaded the five generals.
Now Bhanda sent seven generals led by Balahaka. At the bidding of Dandanatha, her bodyguard Tiraskaranika blinded the foe and beheaded them. She made a garland of their seven heads and put it around her neck.

Bhanda now asked his brother Vishanga to attack Lalita from the rear while fifteen generals distracted her armies. They succeeded in occupying the ninth step of Lalita’s chariot and Vishanga’s arrow shattered her royal fan. At this, Shridevi knitted her brows, noticing which the fifteen Nitya deities of the moon’s digits came into the fray led by Kameshvari who split Vishanga’s armour and made him flee.

Bhanda now sent his thirty sons led by Chaturbahu. Hearing this, Lalita’s daughter Bala insisted on facing them. She was flanked by the worried Mantini and Dandanayika seated in a covered palanquin. Soon she destroyed the army and cut off the heads of all thirty sons of Bhanda with her arrows.

Bhanda now sent Vishukra, attacking in the dense darkness invisibly. He operated the great mystical yantra, Jayavighna because of which the Shaktis lost all will to fight. Mantini and Dandanatha, in great agitation, reported the calamity to Lalita who glanced at the face of Kameshvara and laughed with red teeth. From her laugh emerged the elephant headed lord of ganas. With his tusks he split apart the slab on which jayavighna had been drawn. The Shaktis regained their frenzy and with the army of ganas attacked the Danavas. Vishukra sent Gajasura against Ganeshvara who slew him. Vishukra fled. Lalita gave Ganeshvara the boon of being worshipped before all other deities.

Bhanda sent both his brothers Vishanga and Vishkura with his ten nephews born of his sister Dhumini into battle. Vishukra discharged the Trishna missile afflicting all shaktis with acute thirst. Mantini then advised Dandanatha to call forth the deity Surasindhu, ocean of liquor, who showered torrents of various types of liquor to reinvigorate the shaktis who drank joyously. Then they decimated the Danava army. Mantrini used the Brahmashiras to kill Vishukra while Dandanatha killed Vishanga with the plough and club.

Overwhelmed with grief, Bhanda himself attacked with Kutilaksha and thirty-five generals. Lalita herself faced him, knowing that the others could not withstand him. Bhanda released the Mahasurastra from which Madhu, Kaitabha, Mahisha, Dhumralochana, Chanda, Munda, Chikshura, Chamara, Raktabija, Shumbha, Nishumbha, Kalakeyas arose and smashed the army of Shaktis. Lalita became furious and burst into a loud angry laugh. From this appeared Durga. She stuck down these Danavas, bowed to Lalita. Bhanda now discharged the arnavastra, flooding the field, whereupon the goddess created a huge tortoise from the nail of her index finger who supported her armies. The Asura lord now discharged missiles named after Hiranyaksha, Hiranyakashipu, Bali, Shasrarjuna, Paulastya, Rajasura, Kali and Mahamoha. They were countered by the goddess creating from her nails Varaha, Nrisimha, Vamana, Parashurama, Kodandarama, Vasudeva-Samkarshana, Pradyumna and Aniruddha, Kalki and finally Shambhava. Ultimately, by the Narayana missile, she burnt up the entire army of Danavas, followed by the Pashupata missile which killed the generals. Bhana she killed with the Mahakameshvara missile.

The gods praised the goddess and brought before her forlorn Rati. From Lalita’s sidelong glance, Manmatha was reborn. She blessed him with the power to upset Shiva so that he weds Gauri and to penetrate everyone to give sexual pleasure. And that is how Dhurjati came to be infatuated with Gauri and they brought forth Mahasena with six faces, nursed by Ganga. He slew Taraka and married Devasena, Shakra’s daughter and lived in Shrinagara.

16 Shrinagaras were built where Lalita dwelt in different forms (nine mountains and seven oceans): Meru, Nishada, Hemakuta, Himalaya, Gandhamadana, Nila, Mesha, Shringara, Mahendra, the salt sea, sea of sugarcane juice, sea of liquor, sea of ghee, sea of curd, sea of milk and sea of pure water.
~~Courtesy of Siva Sri Vasanthakumar Gunasakara @ Vasanthanantha

ஸ்ரீ லலிதையின் சரிதை 9

The description of the Palace of Cintamani
1. This palace is centrally located in Sripattana – The City of Sri (Wealth).
2. The walls of the palace are built with Cintamani gems.
3. The roof also is madeof the same stones of Cintamani.
4. The palace has three towers by names Iccha Sikhara, Kriya Sikhara and
Jnana Sikhara i.e. the towers of desire, action and knowledge.
5. The palace has four doors. They are called Amnaya devas. They are
Purva, Dakshina, Pascima and Uttara – Amnaya devas (on the East, South,
West and North sides). Amnaya means Veda.
6. Bindu Peetha (central seat of power) is centrally located in the palace.
7. This seat of power (peetha) has steps on four sides.
8. The entire structure described above is of the design of Sricakra.
9. All the male and female deities of Sricakra reside here.
10. The Bindu Peetha is called Sri Peetha, Maha Peetha, Vidya Peetha and
Ananda Peetha also (The seat of prosperity, greatness, knowledge and
bliss)
11. On the pedastal exists the cot of the five brahmas
12. The cot has four legs namely Brahma, Vishnu, Mahesana and Iswara.
These four deities have attained female form by worshipping Mother.
13. The plank resting on these legs is Sadasiva
14. To the east of this cot, there are 36 steps, representing the 36 aspects
of spiritualism
15. There is a foot-rest in front of the cot.
16. There is swan like bed on the cot.
17. On the cot, there are two pillows for the head and one pillow for the legs
18. A light red blanket is spread on the bed.
19. The Lord Kameswara sits on the cot facing the East. He is ever in the
form of a sixteen year old boy. He has four hands and three eyes. He
wears erotic costumes.
20. On His lap sits Lalita Devi. She is ever in the form of a sixteen year old
girl. Her complexion is rosy. She wears erotic costumes. She has four
hands. Her decoration is the moon.
21. As she pleases Sadasiva, she is called Lalita (Lalana – to please)
Siva Kameswarankastha Siva Svadheena Vallabha
Sumeru madhya srungastha Srimannagara nayika
Cintamani gruhantastha
Panca Brahmasana sthita
Maha Padmatavi samstha
Kadamba vana vasini
Sudha sagara madhyastha
Kamakshi Kamadayini
The above names in the Lalita Sahasra nama indicate the Srinaara, the
Cintamani gruha (the palace of the Mother) and her other divine aspects
described above.
The Mother incarnated to kill the demon Bhanda. She is the Supreme Mother
as per these divine names, will achieve everything auspicious.
( THE END OF LALITHOPAKYANA)


SHREE MATHRE NAMAHA

ஸ்ரீ லலிதையின் சரிதை 8

The Compounds of precious stones:
Inside the golden compound, there are eleven prakaras (compounds) one inside the
other and inside them there are six more compounds described hereunder. All these
compounds are perfect squares. Here also, the distance between one compound and
the other is Seven yojanas. (yojana is a measurement of length of about nine miles).
1. Pushyaraga Prakara (The compound of Topaz)
The area between the golden compound and this one is called Pushyaraga area.
Here male and female Siddhas reside. Those who were born earlier in the race of
Siddha and who obtained attainment (Siddhi) in their spiritual practices worshipping
the Divine Mother, stay here as Siddhas and gladly continue to worship Her.
2. Padmaraga Prakara (The compound of Ruby)
Here celestials of the species called Caranas reside. Those who were born in Carana
world and worshipped the Mother are reborn here, after attaining Her grace.
3. Gomedhika Prakara (The compound of Agate)
In this arena, Kala Sankarshani devi resides. She is worshipped b the Yoginis and
Bhairavas.
4. Vajra Prakara (The compound of diamonds)
Apsaras and Gandharvas (divine dancers and singers) stay in this arena. They are
ever engaged in the Japa (repetition) of the Divine Mother’s names and stay here
happily. The river Vajranadi flows in this place. The Goddess Vajreswari stays here.
When the demon Bhanda swallowed the diamond weapon (Vajra Ayudha) of Indra,
he could get back his weapon by worshipping the Mother here.
5. Vaidurya Prakara (The compound of Cat’s eye)
Those of the netherworld, who attained spiritual achievements by worshipping the
Mother, stay in this arena. The emperor Bali also resides here.
6. Indraneela Prakara (The compound of Sapphire)
Those people who were born on the earth stay in this area enjoying pleasures, after
their worship of Lalita during their lifetime there. Soon after the effect of their punya
(merit) is exhausted, they will be born again as human beings on the earth. By the
effect of their previous pious deeds, they again worship the Mother and return once
more to this pious place. Due to the blue colour of these precious stones, the dark
effect of likes and dislikes persists in them. Hence they are born again and again.
Those who can control their senses in toto merge in the ultimate state of salvation,
i.e., in the Divine Mother. They do not have rebirth.
7. Mukta Prakara (The compound of pearls)
Several rivers named Tamraparni, Mahaparni, Sadamukta, Sadodaka etc. flow in this
area. The celestials who worshipped the Mother and chanted her Mantras stay here.
The cities of the rulers of the eight sides exist here. (The eight sides are East, West,
North, South, North-East, South-East, North-West and South-West).
34
8. Marakata Prakara (The compound of Emerald)
The abode of the Goddess Dandanatha also called Varahi exists in this area. There is
a garden
of golden palm-trees here. The Goddess Unmattabhairavi, Svapnesvari, Tiraskarini
devi, Kirapada
devi reside in this area. When Goddess Dandanatha is on duty, she stays in a
separate palace in the forest of Mahapadma (Big lotuses).
9. Vidruma Prakara (The compound of Coral)
In this area, Brahma along with sages like Marica stays and worship the Divine
Mother.
10. Manikya Prakara (The compound of Gem)
This area is also called the hall of gems i.e. Manikya Mantapa. Her Vishnu worships
the Mother.
11. Navaratna Prakara (The compound of several precious stones)
In this area exists a huge hall with thousands of pillars. Here Siva along with his
attendants constantly supervises the activities being done as per the orders of Lalita
Devi.
12. Manomaya Prakara (The compound of mind)
The entire area is a big well of Amruta (nectar). The Goddess Tara resides here.
Along with her attendants, she rows a big boat and takes her devotees inside along
with Her.
13. Buddhi Prakara (The compound of the intellect)
The entire area is a big well of Bliss. The captain of the ship in this arena is the
Goddess Varuni. She is also called as Sudha malini and Amruteswari.
14. Ahankara Prakara (The compound of Egoism)
The entire area is a big well of criticism and nectar; The water of this well is nothing
else than the nectar in the nerve Sushumna (The central nerve between Ida and
Pingala nerves of one’s backbone. The captain of the ship in this area is the Goddess
Kurukulla.
15. Suryabimba Prakara (The compound of the Sun)
Here brilliance comparable to the light of the rising Sun exists always. Plenty of
flowers called Kuruvinda are abundant here. The Sun performed penance here and
obtained brilliance. Martanda Bhairava stays here. He has a very luminous form.
His three wives are Mahaprakasa Sakti, Cakshusmati Sakti and Chayada Sakti (The
powers of great brilliance, eyesight and shade.
16. Candrabimba Prakasa (The compound of the Moon)
Moonshine ever exists here. The Moon performed penance here and attained
illumination. Somanatha, the Lord of the stars is the chief deity of this area.
17. Srungara Prakara (The compound of eroticism)
35
This area is full of waters of eroticism. Here Manmatha, (Cupid-the god of love)
does Japa of the Mother’s sacred names, rowing in a boat. Only those who are of
pure mind by nature can cross this area.
18. Cintamani Gruha (The abode of Gems)
This is the great palace of Sricakra. It is called Mahapadmatavi also. Around the
mansion, hundreds of thousands of lotus like palaces exist.
a) To the east of this place, there is a large vessel with a diameter of one
Yojana. This is called Arghya Patra (the vessel used to wash hands)
b) At the south-east corner exists Cidagnikunda (The fire pit of knowledge)
c) At the south-west exists Sricakra Ratha, the vehicle of Sricakra.
d)
e) At the north-west exists the Geya Cakra Ratha of the Goddess Mantrini.
f) At the north-east exists the Kiri Cakra Ratha of the Goddess Dandini.
g) In between the East and the south-east exists Mantrini gruha – the abode
of the Goddess Mantrini.
h) In between the East and the north-east exists Dandini gruha – the abode of
the Goddess Dandini
(TO BE CONTINUED)

ஸ்ரீ லலிதையின் சரிதை 7 ( ஸ்ரீபுரம் )

Sripura varnanam(description of Sripura )
What does Sripura mean?
359. After the annihilation of Bhandasura, Trimurtis called upon the cosmic architect
Viswakarma and the architect of demons Maya , and instructed them to construct 16
palaces in 16 kshetras (sacred places) for the residence of Lalita &Shiva Kameswara
31
Meru and other gigantic mountains (9) Jalasamudra and other oceans (7) –total 16
Kshetras. The palatial buildings of mother goddess located in these kshetras are
called Sripura
360. Wherever a Sripura is located , its dimensions are like this.
A.)Mount Meru has 4 peaks
One on the eastern side, one on north west, one on the south west
Each is 100 yojanas tall and 100 yojanas wide these are trimurtis worlds
In the center of these is the fourth, which is 400 yojanas tall and 400 yojanas wide
B.) Sripura is on the Middle peak
Sripura has got metallic compound walls 7 in number they are square shaped. Each
wall is separated from the next one by one a distance of 7 yojanas.
1. Kalayasa (iron)wall – The perimeter of this wall is 16 thousand yojanas
2. Kansya (bronze)wall—Between these two is the first chamber. Several trees and
gardens are located here. Mahakali and Mahakala are the gate keepers
here.Kalachakra is their throne.
3. Tamra(copper)wall—Here is a forest of Kalpavruksha (wish granting tree).This is
also called as Kalpavatica. This is the second chamber.Vasanta(spring) is its
protector .Madhusri and Madhavasri are his consorts.
4. Seesa(lead)wall—Here is a forest of santana trees(progeny granting).This is the
third chamber Grishma(summer) is the ruler . Shukrasri and Shuchisri are his
consorts.
5. Aarkuta (brass)wall—This is the fourth chamber. Here is a forest of Hari chandana
vruksha(yellow fragrant sandal wood).The ruler is varsharutu(rainy
season).Nabhasri and Nabhasyasri are his consorts.
6. Panchaloha(five metal) wall—In this fifth chamber is a garden of mandara trees
(Calotropis gigantea) .Sharadrutu is the protector . Ishasri and Urjasri are his
consorts.
7. Raupya(silver)wall –Sixth chamber .Parijata tree forest .Hemantarutu is the
protector. Sahasri and Sahasyasri are his consorts.
8. Hema(gold)wall—Seventh chamber. Kadamba forest. Sisira (winter)is the
protector. Tavasri and Tavasyasri are his consorts. This is where Mantrini devi
resides in a temple.She has one more quarter very close to that of Lalita devi in
Mahapadmatavi(forest of lotuses).When she is on duty she stays in that quarter
.In this seventh chamber near Mantrini’s residence Matanga kanyas are
constantly singing and dancing..


Matanga kanyaka charitra(story of Matanga kanya)

361. In the olden days a sage named Matanga used to expand the creation by
virtue of the power of his penance.
362. His son Matanga was a great saint and practicant of penance. He was friend
of Himavanta.
363.Once Himavanta started boasting saying that he was the father of Gauri devi.
364. With that Matanga felt humiliated and started great penance for Mudrinidevi
(Mudrinidevi is none other than Mantrini devi who had received a ring from Lalita
devi .She is also called Shyamala devi.
365. She was very happy with his penance and gave boon that she herself would
be born as a daughter to him.
366.A few days later Shyamaladevi appeared in the dream of Siddhamati
devi(consort of Matanga).Shyamaladevi gave her a flower from the bunch
decorating the formers ear.
367. Very soon she had a female child who was named Laghushyama as she was
born in a very short duration (Laghu = short, small). She was also called Matangi,
Matanga Kanyaka. With her power she generated crores of virgins, who stay near
Mantrini devi’s house and keep singing her praises all the time...

(to be continued)

ஸ்ரீ லலிதையின் சரிதை 6

Agni prakara (compound wall made of fire)

288. Both of them went to Lalita devi, expressed sorry for what had happened and
made arrangements for protection.
289. At the instance of Lalita devi,Jwalamalini devi made a compound wall of fire
around the devi’s army The fire wall is 100 yojana wide and 30 yojana tall. (1 yojana
is approximately 8 miles).
290.At the southern end of fire wall is a 1 yojana long entry, to enable devi’s army
go out and fight because Shunyapuram is facing this end.(L.S.N—jwalamalini
kashipta vahniprakaramadhyaga)
291. Stambhini devi a member of Dandanatha devi family along with 20 akshohini
senas was protecting this entry point. She is also called Vighna devi.
292. By then it was dawn.
293. Knowing all this news Bhandasura was in despair and started thinking what to
do.
294. This time he sent all his 30 sons for the war
295. After listening to this news Lalita devi’s daughter Baladevi wanted to fight
these demons herself.
296. Baladevi is the only daughter of Lalita devi .She resembles Lalita devi very
much but is always only 9 years old .She stays permanently with her mother only.
297. Baladevi approached her mother and requested for permission to fight in the
battlefield
298. At the outset Lalita devi denied but looking at the courage and will power
exhibited by Bala devi she ultimately gave permission.
299. Seeing Bala devi coming for the war Mantrini and Dandanayaka were
astonished , they stood as her body guards.
300.Now Baladevi started ferocious fighting with Bhanda’s sons. Every one was
surprised at her valour
301.Whole of the second day Baladevi fought. That evening she shot 30 arrows at a
time and killed 30 sons of Bhanda.
27
302. Lalita devi was very happy and she embraced her daughter (L.S.N---
Bhandaputravadhodyukta bala vikrama nandita)
303. Bhanda was grief stricken. Desperately he himself started off for the war
304. Vishukra and Vishanga pacified Bandasura
Vighnayentra nashnam (Destruction of the mystic symbol of obstacles)
305. Now Bhanda sent Vishukra to the warfront.
306. In the darkness Vishukra approached the Vahniprakara (firewall) –on a flat
stone he drew a mystic symbol and performed some black magic.
307. He then threw that mystic symbol forcefully. It fell in the firewall at some point.
308. With the affect of that yantra (mystic symbol) laziness crept into the minds of
the devi’s army
(a.) Some started arguing that war itself was wrong.
(b.) Some said, “Why should we fight on behalf of the gods”.
(c.) Some said, “Who is this Lalita devi? Who has given her superior ship over us?”
(d.) Some said, “If all of us together decline not to fight what can Lalita devi do?”
(e.) All of them fell into sleep of ignorance.
309. After midnight Vishukra along with 30 akshohini sena surrounded the fire
barrier.
310. Even then none of the members of shaktisena moved under the influence of the
ignorance caused by the Vighna yentra
311. However, Vighnayentra was not able to affect Mantrini and Dandanatha. But
they were both very sad worried seeing the state of their army.
312. Not knowing what to do they went and enquired Lalita devi.
313.Then Lalita devi looked at the Kameshwara’s face and passed a gentle smile.
314. From her smile Ganapathi took birth.
315. He immediately searched in the firewall and noticed the ‘vighnayentra shila’ at
one place. He broke the shila into pieces and powder with his tooth.
(kameshwaramukhaloka kalpita sri ganeshwara
Mahaganesha nirbhinna vighnayentra praharsita)
316. With that shaktisena’s ignorance and sleep was dispelled, they immediately got
ready for the war.
317. Now Vighneswara along with this army came out of the fire barrier and started
fighting with Vishukra.
28
318. Vishukra sent Gajasura to attack him but soon Gajasura was slayed. Seeing this
Vishukra ran away.

Annihilation of Vishukra and Vishanga
319.After discussing with Bhandasura, Vishukra came back to war, along with his
brother Vishanga and son- in –law. With this the third day war had started.
320. Mantrini and Dandanatha both started to fight simultaneously
321. In the front was Dandanatha devi mounted on her kirichakra ratha with her
plough weapon (halayudha) swirling it rapidly.
322.Behind her was Mantrini devi mounted on Geyachakra ratha as an archer with
bow and arrows
323.Dandanatha devi attacked Vishunga.
324. Mantrini devi confronted Vishukra.
325. Ashwarudha, Sampatkari and others attacked the son- in-law of the demons
who had come .
326.The army of the demons started slackening. Noticing this Vishukra discharged
Trushastram(weapon which produces thirst). Shaktisena’s army started to
experience intense thirst.
327.Then Dandanatha devi invited ‘Madyasamudra’(=ocean of liquor) devata from
her kirichakra and quenched their thirst.
328. Madyasamudra deva showered liquor rains. With that the army quenched their
thirst and rejuvenated.
329. By sunset most of the demons including Bhanda’s son-in-law had died.
330. Then Shyamala devi (Mantrini) fought with Vishukra and killed him with
‘Brahmashironamakastra’ (a powerful weapon named brahmashira)
331. Dandanatha devi (Potrini) killed Vishanga with her plough weapon and pestle.
However in Lalita sahasranama it is mentioned that Vishukra was killed by Varahi
and Vishanga was killed by Mantrini—
Mantrinyamba virachita vishanga vadhatoshita
Vishukra prana harana varahiveryanandita
332. By then it was past midnight.
333. Only Kutilaksha the commander in chief was left over to console Bhandasura
334.Bhanda along with Kutilaksha started towards the battlefield
335.2185 akshohini army along with 40 commanders followed him
336. A). He boarded a chariot named ‘Aabhilamu’(=dreadful).It is dragged by 1000
lions instead of horses.
B). His sword is named Yatana (= torture in hell)
337. Noticing this Lalita devi herself started moving in her Srichakra raja ratha
towards the warfront
338. Behind her was Mantrini in Geyachakra ratha followed by Potrini in kirichakra
ratha.
339.Other shakti deities followed her in crores.
340. In the usage of sastra’s (mystic weapons) and pratyastra (corresponding
neutralising weapons), none of them were drawn aback
(LSN—Bhandasurendra nirmukta shastra pratyastra varshini)
341.Now Bandasura by his mystical powers regenerated Madhukaitabha, Raktabija
and other old demons
342. Then Lalita devi made a violent frenzied laughter –Durga devi and other deities
described in chandisaptashati were born and slayed these demons
343. Now Bhanda generated Somaka and other demons
344. Then Lalita devi generated the 10 incarnations of Vishnu from the finger tips of
her hands (LSN – Karanguli nakhotpanna narayana dasakrutih)
345. Sun was about to set. Lalita devi decided not to delay any more. She then
discharged Narayana astra and Pashupata astra and destroyed the demons and their
commanders who were all turned down into ashes
(LSN—Mahapashupatastragni nirdagdhasura sainyaka)
346 .Now Bhandasura was the only one left
347. Lalita devi discharged the Mahakameshawarastra and annihilated Bhandasura .
Immediately his shunyaka town got burnt down. (LSN—Kameshwarastra nirdagdha
sabhandasura sunyaka)
348. Gods proclaimed victory of Lalita devi on the drums and they showered flowers,
lighted camphor blazes and shouted victory slogans...

Kama sanjeevanam(rebirth of kama)
349. Brahma, Vishnu, Indra and other gods praised Lalita devi’s grandeur
(LSN—Brahmopendra mahendradi deva samstuta vaibhava)
350 In that praise they proclaimed thus-
A.) Mother! Bhanda is dead but his friend Taraka is still alive to trouble us.
B.) To annihilate him Shiva must have a son
C.) We were trying for the same but in the mean while Manmadha (god of love) died
and all these events happened
D.) Therefore kindly give rebirth to Manmadha and perform the marriage of Shiva
and Parvathi.
351. Lalita devi smiled compassionately and looked at Kameshwara. From her looks
Manmadha took rebirth .(LSN- Haranetragni sandagdha amasanjeevanaushadhih=
Lalita devi is the sacred herb sajeevini which gave rebirth to Manmadha who was
destroyed by the fire from Shiva’s eye).
352. Rati and Manmadha prostrated to the mother goddess and praised her.
353. The mother goddess blessed them and instructed-
A.) Manmadha! Now you need not fear
B.) Go once again and cast your magical arrow on Shiva
C.) Shiva will loose to you and will marry Parvathi
D.) With my blessings Shiva will do you no harm.
E.) From now on you can enter every ones body and cause aesthetic/ sensuous
pleasures to them.
F.) Protect my devotees
354. At the instructions of mother goddess Manmadha with his family went and cast
his magic charm on Shiva. This time Shiva left renunciation and started searching
vehemently for parvathi
355. Then Manmadha cast magical arrows on Parvati also
356. Shiva was very pleased with parvathi’s penance. He appeared before her,
granted a boon and married her.
357. Kumaraswamy was born to Shiva and Parvathi .He became the commander of
god’s army and annihilated Tarakasura. He then married Devasena devi, the
daughter of Indra.
358.After helping all the gods Manmadha left to Sripura to serve goddess Lalita devi.

(to be continued)

ஸ்ரீ லலிதையின் சரிதை 5

Devi vijaya yatra (Devi’s victory procession)
222. Later Lalita devi, making the noise emanating from the four oceans as the
drums and accompanied with several other instruments proceeded for the battle
against Bhandasura.
223. From Lalitha devi’s Ankusham (=spear), ‘Sampat karidevi’, came out along
with crores and crores of elephants and started following Lalita devi (sampatkari
samarudha sindhura vraja sevita ) .
224. Sampatkari Devi was sitting on the elephant named ‘Ranakolahalam’ (=battle
bustle, battle uproar).
225. From Lalita devi’s Pasham (=whip) arose Ashwaroodha devi along with a big
army of horses and was moving in front of Lalita devi.
(ashwarudhadhishtishtaswa koti kotibhiravruta) .
226. The horse carrying Ashwaroodha devi was named ‘Aparajitam’ (=one which
cannot be defeated).
227. Later , commander of the army Dandanatha devi played the drums to start
marching.
228. As the march started Dandanatha devi got down from her chariot and sat down
on the lion. The lion is named ‘Vajraghosham’ (kirichakra ratha rudha damdanadha
puraskruta)
229. All her soldiers started praising her by twelve different names.
(Panchami dandanatha cha sakjeta samayeshwari
tatha samaya sakjeta varahi potrini tatha
vartali cha maha sena pyajna chakreshwari tatha
arighni cheti samproktam nama dwadasakam yune)
230. Later Mantrini devi played the drums of marching. Her soldiers were mainly
decorated sensuously. They were playing veenas and singing.
231. Mantrini devi was moving in her Geyachakra ratha (circle of army formed by
singers) [geyachakra ratha rudha mantrini parisevita]
232. She was being praised by sixteen names.
Sangeeta yogini shyama shyamala mantra nayika
mantrini sachiveshani pradhaneshi shukapriya
vina vati vainiki cha mudrini priyakapriya
nipapriya kadambeshi kadamba vanavasini
sadamada cha namani shodashaitaini kumbhaja
One who recites this strotra can conquer all the three worlds.
22
233. Then, from the bird in the hands of Mantrini devi, appeared god Dhanurveda
with a spectacular bow in his hand and said “Mother! this bow is called chitrajeevam.
This quiver is akshaya (=one which is unlimited, fills up spontaneously).Please
accept them for demolishing the demons.”
234. Now Lalita devi started moving with sugarcane, bow, arrows, spear and whip in
the ‘srichakraraja’chariot.
235. She is being praised with 25 names
simhasanesi lalitha maharajni varankusha
sundari chakranatha cha samrajni chakrini ratha
chakreshwari mahadevi kameshi parameshwari
kamaraja priyakamakotika chakravartini
mahavidya shivananga vallabha sarvapatala
kulanatha amnayanatha sarvamnaya nivasini
shringara nayika cheti pancha vimshati namabhih
One who recites this stotra attains ashtasiddhi (8 spiritual accomplishments)
236. Bandasuravadhodyukta shaktisena samanvita in Lalita sahasranama stotram
means one who is ready with her army (shaktisena) to annihilate Bhandasura.
Bhanda’s war preparation :
237. While Lalita devi was proceeding for the war, many bad omens were observed
in Bhanda’s ‘Shunyaka’ town.
238. Bhandasura called upon an urgent meeting along with his brothers Vishukra
and Vishanga to assess and evaluate the situation.
239. In the meeting vishukra spoke thus
a.) All gods have burnt themselves by jumping into fire, out of despair
b.)From that fire arose mother goddess, who rejuvenated all gods
c.) She is coming for a war with us, along with an army of women
d.)Those gods are trying to cut stones using tender leaves
e.)Even then we should not neglect that woman. We must send our army
immediately
240. Vishanga told
a.) Any work should only be done after properly thinking about it.
b.)First we must send spies and see how powerful their army is.
c.) We must not under estimate the enemies army.
d.) In the past Hiranyakashipa was killed by an animal.
e.)Sumbha and Nishumbha were killed by a woman.
f.) So, we must get more information about her
g.)Who is she ? Who is supporting or protecting her?
What does she want? All these queries should be answered
241.Listening to this Bhandasura shuddered the proposal with a sarcastic grin. Even
if all the gods are behind her, we have nothing to fear. Do not entertain such useless
thoughts and spoil your mind
242. Immediately Bhandasura ordered ‘Kutilaksha’, Commander-in-chief of his army,
to protect the fort
23
243. He ordered the priests and ministers to perform abhichara(black magic) homa
244.He ordered Lalita to be dragged to him holding her hair
245.Now, the demons played the war drums. Kutilaksha sent the first batch of army
with demon Durmada as the commander
246.At Shunyapura Kutilaksha made arrangements for protection -
Eastern entry _ Tala jangha, Southern entry - Tala bhuja, Western entry -- Tala
griva, Northern entry - Tala ketu were placed along with 10 akshohini army each.
247.For each corner of the town another 10 akshohini was allocated for protection
Shakti senas’s uproar
248. Durmada was confronted by Sampatkaridevi and her army of elephants (who
arose from Lalita devi’s spear)
249. Realising that his army was being defeated Durmada himself came for the war
seated on a camel
250. Sampatkari devi who was seated on ‘Ranakolahala’ her elephant, faced him.
251. In the ferocious battle Durmada was able to destroy one gem from the crown of
Sampatkari devi.
252. Angry with this, Sampatkari devi killed Durmada with her arrows which pierced
his heart
253. With that the remaining demons fled back to their town out of fear.
254. Listening to this Bhandasura was very angry and sent Durmada’s elder brother
Kurunda for battle. He is an expert in maya yuddha(war using mystical powers)
255.Full of vengeance he attacked Sampatkari devi
256. In the meanwhile Ashwarudha devi who had taken birth from Lalita devi’s whip
came forward and pleaded Sampatkari devi to give her a chance to fight with this
demon.
257. Now Ashwarudha devi along with her army pounced upon Kurunda
258. Ashwarudha devi mounted on ‘Aparajita’ was herself leading the army. In that
battle she killed Kurunda by piercing his chest with her spear. Remaining demons
fled for their lives.
259. Bhanda became furious. He sent a huge army this time (100 akshohini) along
with 5 commanders.
260. They materialised serpent gods by name ‘Ranashambari’ which attacked
shaktisena. The demons had previously defeated gods using these mystic powers.
24
261. Crores and crores of serpents, which arose from the serpent gods, started
torturing the shaktisena.
262. They were taking birth again and again even after being killed a number of
times.
263. Then Nakuli devi mounted on garuda came to the battlefield. From her mouth
came out 32 crores of mongooses. These mongooses started gobbling up all the
newborn serpents immediately after birth.
264. Then Nakulidevi killed Ranashambari with Garudastram
265. All the five commanders now attacked Nakuli devi
266. Nakuli devi’s mongoose army attacked them from the rear
267. In that ferocious battle Nakuli devi who was mounted on Garuda was making
aerial strikes on the demons who were not able to catch her. She killed the five
commanders by chopping of their heads
268. Bhanda after listening to this sent Valahaka and other seven commanders along
with 300 akshohini army.
269.These seven demons are sons of demoness named Kikasa.In the past they
obtained a boon from sun god that- at the time of war sun would reside in their
eyes.
270. As soon as these demons entered the battlefield the shaktisena army started
becoming blindfolded and incapacitated unable to face the brilliance of their eyes.
Demons started becoming ferocious.
271. Immediately the bodyguard of Dandanatha devi –named Tiraskarinika devi,
entered the battle field mounted on an aeroplane named ‘Tamoliptam’.
272.At the order of Damdanatha devi she discharged an arrow named ‘Andhanastra’,
and the seven commanders were forced to close their eyes. Now shakti sena started
pouncing back.
273. Keeping Tiraskarinika devi in the forefront, other gods killed the seven
commanders.
274. With this blow Bhandasura lost his senses. He called upon his two brothers for a
discussion.
275. In that meeting it was decided that Vishanga would attack devi’s army from its
rear side in a treacherous way (This is called Parshti grahamu). This decision was
taken because they got information from their spies that Lalita devi was having less
army and protection at her rear end and it was easier for them to approach Lalita
devi directly and attack her, if they approached from the rear.
276. After the first day’s war, at dusk, Vishanga with a small army proceeded to the
rear of Lalita devi’s army noiselessly without any drums
277. By then Lalita devi’s army was moving westward. Vishanga along with his army
moved north wards and then turned to reach eastern side
278. He was able to see Srichakraraja chariot very near to him. Lalita devi was
looking forward observing the movement of the army. She was not having much
army close to her
279. Taking this opportunity Vishanga attacked devi’s chariot from the rear, all of a
sudden.
280 Anima and other gods who were present there were taken back at this sudden
attack but quickly recovered themselves and prepared for a counter fight.
281. Exactly at the same time Kutilaksha along with ten akshohini army attacked
from the front side
282. Seeing attack from both ends Lalita devi was a little angry. In the mean while,
struck by an arrow from Vishanga, the fan present in Lalita devi’s hand fell down and
broke
283. Seeing this Tithidevatas got very angry. They went and requested Lalita devi
that Vahnivasini and Jwalamalini nitya devas have property and capacity of self
illumination. If they glow then the demons who are in the dark will all become
visible.
284. With the permission of Lalita devi, Vahnivasini and Jwalamalini devis started
glowing like fireballs. All the demons who were hiding in darkness now became
visible.
285. Now the 16 nitya devi’s became outrageous and attacked Vishanga’s army. All
the commanders in the demons army died.
286. Wounded all over the body Vishanga fled for his life shamelessly. Even
Kutilaksha who attacked from the front also fled. (In Lalita sahasranama -
26
nityaparakrama topa nirikshana samatsuka =seeing the valour of nityadevatas,Lalita
devi was very pleased)
287. Mantrini devi and Dandanatha devi felt unhappy about this unprecedented
attack in the night They felt very sorry that their arrangements of protection were
not up to the mark.
(to be continued)

ஸ்ரீ லலிதையின் சரிதை 4

Tormenting of the three worlds:
When the kingdom was well established, Bhandasura called for a meeting of his brothers and ministers and said :
A) Devatas (Gods) are our enemies. As long as Manmatha was alive, their
lineage continued without any problems. They also enjoyed many pleasures.
B) Now, because of our luck, we have taken birth from the ashes of
Manmatha. The gods are trying to see that Manmatha is born again. We
should not allow that to happen. Before they try anything like that, we
should kill the Devatas.
C) But, if we go in our present form, we can not win. Let us therefore assume
the form of air and enter their bodies.
D) After having so entered their bodies, let us dry up their body fluids,
especially the semen.
E) If semen dries up, the strength of other tissues and organs will
automatically diminish. Then they will automatically be annihilated.
F) Let us torment the beings of all the three worlds by entering their bodies in the form of air and by drying up their body fluids.
Hearing this, the entire army of the demons cheered with joy.
Without wasting much time, Bhandasura and his army of 1000 Akshouhinis
assumed the invisible form of air and entered the heaven.
First of all, they entered the minds of the angels and dried up their mental
faculties. Subsequently they entered the face of the angels, robbed them of their beauty and made them ugly looking. All the women and men in the heaven became impotent and sterile.
Not only that, their love for one another was also lost. They lost enthusiasm to do anything. Even the plants and animals suffered the same fate. Vishukra, along with his troupes entered Bhooloka (earth) and meted out the same treatment to the beings there. People on the planet earth stopped smiling. They lost all happiness. No one had any respect for another. No one thought of helping the other. They lost interest in their activities. The situation was stone-like, devoid of any life and feelings. Vishanga, along with his troupes entered Rasaatala (one of the seven netherworlds). He created similar havoc there also.In the Naga Loka (land of serpents) everyone became afflicted with grief for no apparent reason. Everyone started hating everyone else. Everyone became drained of energy and potency. Rasa, the fluid principle is the basis for the accomplishment of the four-fold
aims of life (Purusharthas). Let us see how.
A. Rasa itself is the form of Paramatma, the Almighty.
B. From Rasa are created Shukla (sperm) and Shonita (ovum).

These two are collectively called as Veerya.
C. From Veerya comes Kanti (radiance), Utsaaha (enthusiasm), Ullasa
(happiness), Dharma (righteousness), Daya (compassion), Preeti (love),
Buddhi (intellectual capabilities), Vikasa (development), Parakrama (valour)
Shastra Vijnana (scientific knowledge), Kala Asakti (interest in arts),
Soundarya Drishti (proper concept of beauty) etc.
D. In plants, the Rasa enhances the fire energy, which is hidden in them. Only when the fire energy is harnessed, the plants can branch out and bear flowers and fruits. Because of this fire principle, the dried logs catch fire easily and burn.
E. The Vedas have declared that beings can experience happiness only if Rasa is present.
F. Rasa is nothing but Prana (vital energy).
G. Having known all these secrets, Bhandasura devised the plan of entering
the bodies of all beings in the form of air and drying them up.
Vasanta, the close friend and associate of Manmatha observed this immediately and consoled Rati (Manmatha’s wife). He said “Even the sun, the moon and the stars have lost their brilliance. Even Goddess Parvati seems to have become dull and has engaged in Tapas. Therefore, the day when your dead husband will come to life again is not very far. That day will come very soon. So, stop grieving.” On hearing this, Rati Devi prepared to undertake penance. In the heaven, all the Devatas including Brahma, could not comprehend what was going on and what had caused the situation. Not knowing the remedy for their hardship, they approached Lord Sri Hari.
When they finally reached the abode of Lord Sri Hari, they saw that even He
was sitting still with his eyes closed. It appeared as though He was merged in the bliss of Sushupti. After the angels praised His glory for a long time, Lord Sri Hari slowly opened His eyes, “What is this? Why are you all looking drained of your energies?” asked Lord Sri Hari. He called everyone by their names and said :
A. Your present condition is due to the invisible foul play of Bhandasura.
B. Even I have lost the affinity for Goddess Lakshmi. What to say about other lesser beings?
C. Myself, Brahma and Rudra are Karana Purushas (causal beings for the manifest creation). Even then, because we are also inhabiting this creation, even we can not escape the torture of Bhandasura.
D. There is however one Almighty God who is beyond this manifest
Brahmanda. He is called Maha Shambhu. Parashakti is constantly in His Company.
E. He is devoid of form. He is not dependent on anything. He has no modifications. He is greater than the greatest. He is the ultimate.
F. He is not influenced by the foul play of Bhandasura, who is born from the
ashes of Manmatha.
G. He can rescue us from our difficulties.

Therefore, let us all take refuge in Him and praise Him. Follow me.
So saying, Sri Hari led all the angels to the brim of the Brahmanda (Universe).
There was a huge wall like fence there. The angels summoned the celestial elephants to break the wall. After toiling continuously for one year, a breach was formed in the wall. After passing through the breach, they saw Chinmaya Akasha, which was Niralamba (independent), Nirajnana (untainted) and which was devoid of the five elements. They all stood in that Chinmaya Akasha and sang the glory of Maha Shambhu, who was of the form of Chidakasha.
Then Maha Shambhu appeared before them. He was dark like clouds. He had
two hands. He was holding a Shoola (spear) in one hand and a Kapala (skull) in the other.

He had three eyes. Parashakti also appeared before them. She was holding Aksha Mala (rosary of beads) and Pustaka (book) in Her hands. She was bright and cool like the moon.
Maha Yaga:
The great Maha Shambhu smiled and said
A. I am aware why you have all come here.
B. Pralaya (destruction) is of three types. (i) Avaantara Pralaya (ii) Maha
Pralaya and (iii) Kama Pralaya.
C. I am the one who is responsible to rescue the world from Maha Pralaya.
Vishnu is the one who rescues from Aavantara Pralaya. It is Lalita Parameshwari who rescues from Kama Pralaya.
D. These three kinds of Pralaya take place in a cyclic pattern in every Kalpa.
Now, Kaamika Pralaya has taken place because of the destruction of Kama and subsequently due to the actions of Bhandasura.
E. Only Lalita Devi can rescue from this situation. Parashakti alone can create
another Lalita Devi. Therefore, take shelter in her. Beg her to help you.
Hearing this, the Devatas did not know what to do. They again prayed to Maha Shambhu to teach them the method of appeasing Parashakti.
Maha Shambhu explained :
A. This is called as Maha Yaga. (great fire sacrifice)
B. I am (assuming the form of Vayu) the Hota (the priest who makes the
offerings in a Homa) in this Yaga (fire sacrifice).
C. My Chidagni itself is the fire in this Yaga.
D. The last of the seven seas, i.e., Jala Samudra (Water Sea) has now dried
up. The huge pit so formed itself is the Homa Kunda (fire pit where Homa is performed)
E. The remaining six great oceans constitute the six drops of ghee which is used as offering.
F. Srishti (creation) is of five types (i) Manasa Srishti (ii) Jarayavee Srishti
(creation-taking place through the womb. E.g. Human beings), (iii) Anda
Srishti (creation taking place through eggs) (iv) Swedaja Srishti (creation
taking place through sweat) and (v)Udbhijja Srishti (creation taking place
by sprouting). These five Srishtis (creations) are the sacrifice animals in
this Maya Yaga.
G. Bhoomi (land), Parvata (mountains), Jala (water), Vayu (air) and Akasha
(space) these five are the substances used in this fire sacrifice. Agni
element (one of the five elements) being a part of my Chidagni can not be
a substance to be offered.
H. At the end of this great fire sacrifice, all of you (the performers of the Yaga)
should jump in to the Homa Kunda (fire pit). While doing so, you must possess absolute devotion. I. Then, Lalita Parameshwari will manifest.
J. She will be seated in a chariot called Chakra Raja Ratha.
K. She will create Parabrahma in the name of Kameshwara and will have Him as Her consort.
L. This couple will re-create the entire universe, which will turn out to be more
beautiful than the previous creation.
M. Lalita Parameshwari will bring Manmatha back to life.
N. She will create four weapons, namely (i) Ikshu Dhanus – a bow of
sugarcane (Mano roopekshu kodanda – is one of the 1000 names of
Goddess Lalita)(ii) five Pushpa Banas – flower arrows (Pancha tanmatra
saayaka is one of the 1000 names), (iii) Paasha – noose (Raaga svaroopa
paashaadhyaa – is one of the 1000 names of Lalita) and (iv) Ankusha (a
hook, especially an elephant driver’s hook) (Krodha akaarankushojjvala is
one of the descriptions of Lalita)
O. With the help of these weapons, she will destroy Bhandasura.
P. She will bring Manmatha back to life.
Q. She will give you fresh bodies.
R. If you all agree, I will begin this great sacrifice myself.
The angels became very pleased and begged Maha Shambhu to be the Hota
and carry on the sacrifice. Parashakti and Maha Shambhu disappeared.The angels also returned to their abode. After some time, Maha Shambhunatha, accompanied by Parashakti started chanting the Lalita Maha Mantra and entered the Universe in the form of the seven layered Vayu (air). Parashakti assumed the form of His Kriya Shakti (energy of action).
With the help of Kriya Shakti, Vayu blew the Jala Samudra with all his energy.

The Jala Samudra (water ocean) became totally dry.
In the pit thus formed He kindled the Chidagni with the help of fire emanating from the third eye. This Agni raged from the Patala (a region in the nether-world) to the Brahma Loka.
He decorated the periphery of the Homa Kunda with the stars just as one decorates a sacrificial fire pit with flowers. After this, he performed the Yaga as ordained by the Vedas. He used the Pralaya Meghas (clouds appearing during Pralaya), namely Pushkala and Aavartaka as Srik and Sruva (the two spoons which are used to offer ghee in fire worship).
As the Homa progressed, the Chidagni emanating from it spread to vast area.He then offered the first six oceans and then the five-fold creations to this Agni.In the end, the gods too decorated themselves and sat on the Srik and Sruva, ready to be offered to Agni. Maha Shambhunatha offered them to Agni. After this, Maha Shambhunatha discarded his Vayu form and assumed his real form. He then chanted 8 special mantras and performed 8 Homas.
Manifestation of Lalita Devi:
At the end of the Homa, Lalita Devi came out of the Chidagni Homa Kunda,
seated on a special chariot called “Chakra Raja Ratha”. Therefore, we find the descriptions such as “Chidagnikunda sambhoota” “Deva kaarya samudyataa” and “Chakra Raja Rathaa Roodha Sarvaayudha Parishkritaa” in Lalita Sahasranama.
The Sri Chakra Raja Ratha had the following dimensions:
A. Width 4 Yojanas (1 Yojana is approximately 9 miles)
B. Height 10 Yojanas
C. Parvas (landings) 9 in number
D. Chakras (wheels) – the four Vedas
E. Horses – the four-fold aims (Purusharthas)
F. Flag absolute bliss
G. The seat at the topmost landing is the Bindu Peetha.
H. Form : of the form of Meru Prastara.
I. The material that was used to make this was ‘Tejas’
The Lalita Parameshwari so manifested, created a male form from within Herself. His name was Kameshwara. By her power of will, she created 4 different weapons. They were (i)Ikshu
Dhanus (ii) Five arrows, (iii) Pasha (noose) and 4 Ankusha (a special hook). She held all these weapons in her hands. We see the description – “Chaturbahu samanvitaa” in the Lalita Sahasranama. She was shining like the morning sun, with crimson color. (Udyad bhanu sahasraabhaa is a description found in Lalita Sahasranama) Her beauty was full in all aspects.(Sarvarunaanavadyangee sarvaabharana bhooshitaa – Lalita Sahasranama) She always appears as though she is 16 years of age. (Nityaa shodashikaa roopaa is a description in Lalita Sahasranama). This description has two meanings.One meaning is that she always appears as one who is sixteen years of age. The other meaning is, there are 16 Nityaa Devis. She is of the form of these 16 Nityaa Devis. Maha Shambhunatha praised Her in many ways.
Order of Creation

She extended Herself in both male and female forms and continued the process of creation.
A. From the left eye, which was of the nature of Soma (moon) came Brahma and Lakshmi Devi.
B. From the right eye, which was of the nature of Soorya (sun) came Vishnu and Parvati.
C. From the third eye, which was of the nature of Agni (fire), came Rudra and Sarasvati.
D. Lakshmi & Vishnu, Shiva & Parvati and Brahma & Sarasvati became couples.
E. Lalita Devi directed them to continue the process of Creation. She herself continued to create certain things.
(i) From her long hair she created darkness.
(ii) From her eyes, she created the sun, the moon and the fire.
(iii) From the pendent hanging in front of her forehead came the stars
(iv) From the chain above her forehead came the nine planets.
(v) From the eyebrows, she created the penal code.
(vi) From her breath, she created the Vedas.
(vii) From her speech, she created poetry and plays.
(viii) From her chin she created the Vedangas.
(ix) From the three lines in her neck, she created various Shaastras.
(x) From her breasts, she created mountains.
(xi) From her mind, she created the power of bliss.
(xii) From her fingernails, she created the 10 incarnations of Vishnu.
(xiii) From her palms, she created the Sandhyas.
(xiv) She created other things as narrated in the Purusha Sookta.
(xv) From her heart, she created Baalaa Devi.
(xvi) From her intellect, she created Shyamala Devi.
(xvii) From her ego, she created Vaaraahi Devi.
(xviii) From her smile, she created Vighneshwara.
(xix) From the Ankusha (a special hook), she created Sampatkaree Devi.
(xx) Form the noose, she created Ashwaa Roodha Devi.
(xxi) From her cheeks, she created Nakuleshvari Devi.
(xxii) From her Kundalini Shakti, she created Gayatri.
(xxiii) From the eight wheels of the Chakra Raja chariot, she created 8 Devatas.
(xxiv) In the 9th landing, in the Bindu Peetha, she herself was seated.
(xxv) Afterwards, she created the Devatas who would protect the Chakra Raja chariot.After having thus completed the great creation, Lalita Devi requested her consort, Shiva Kama Sundara to created the Shiva Chakra.
He immediately brought out a big humming sound and from this, the Shiva
Chakra Devatas numbering 23 manifested. Later, Lalita Devi crowned Shyamala Devi as the prime minister. Therefore Shyamala Devi is called Mantrini Devi.Lalita Devi handed over the finger ring to Mantrini Devi. She made Vaartaalee Devi the chief of her army. Therefore Vaartaalee Devi is also called as Dandanaathaa Devi. She is also called as Vaaraahee Devi.
Lalita Devi created a mace (a weapon) from her eye brows and gave it to Dandanathaa Devi. After this, Lalita Devi created two chariots from her chariot and gave them to Mantrini Devi and Dandanatha Devi. Mantini Devi’s chariot is called “Geya Chakra Ratha”. This chariot used to make musical sounds whenever it moved.Dandanatha Devi’s chariot is called “Kiri Chakra Ratha” Later, Lalita Devi hummed with rage. From this hum, 64000000 Yoginis were born. Another 64000000 Bhairavas were also born. Innumerable Shakti Senas (armies) were also created by her hum.

(to be continued)

அம்பிகையின் அழகின் அலைகள்

SOUNDHARYA LAHARI

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.

Introduction

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)*

1
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.

2
(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.

3
(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.

4
(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.

5
(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.

6
(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.

7
(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.

8
(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.

9
(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.

10
(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.

11
(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*.

12
(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.

13
(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.

14
(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.

15
(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.

16
(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.

17
(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

18
(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.

19
(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.

20
(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.

21
(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.

22
(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.

23
(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.

24
(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.

25
(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.

26
(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

27
(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.

28
(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.

29
(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.

30
(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.

31
(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.

32
(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.

33
(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.

34
(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.

35
(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.

36
(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.

37
(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.

38
(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.

39
(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.

40
(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.

41
(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.

42
(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.

43
(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.

44
(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.

45
(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.

46
(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.

47
(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.

48
(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.

49
(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.

50
(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,

51
(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.

52
(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.

53
(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.

54
(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.

55
(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.

56
(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.

57
(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.

58
(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.

59
(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.

60
(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.

61
(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.

62
(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.

63
(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.

64
(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.

65
(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.

66
(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.

67
(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.

68
(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.

69
(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,

70
(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.

72
(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.

73
(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.

74
(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.

75
(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.

76
(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.

77
(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.

78
(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!

79
(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.

80
(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*.

81
(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.

82
(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.

83
(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.

84
(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..

85
(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.

86
(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.

87
(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?

88
(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?

89
(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.

90
(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.

91
(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.

92
(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.

93
(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.

94
(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.

95
(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.

96
(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.

97
(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.

98
(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?

99
(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 .

100
(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 GREAT WORK OF ADHI SHANKARA IN PRAISE OF THE DIVINE MOTHER.

glossary

* 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

SHRI MATHRE NAMAHA!
OM SHAKTHI OM!