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Ftnr,@:L Ft@ Qiltrqfrt Ftquut G{Rar'rr' 5T Nfr Frq{ Tt Yadannadibhih Paficabhih Ko1ajalaih

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Ftnr,@:L Ft@ Qiltrqfrt Ftquut G{Rar'rr' 5T Nfr Frq{ Tt Yadannadibhih Paficabhih Ko1ajalaih DEViBHUJANGA STOTRAM frRgqftfr: {R rtn-<frt faquoq 1 qarf$ Ers'nttqqr( tt Virifi cyadibhih paficabhirlokapalaih SamOdhe mahenanda-pithe ni$annam Dh a nu rba n a' pa 3a n ku 5 a - p r otah a starh Mahastraipurarh Sankaradvaitam -avydt' May that Effulgence of Tripurasundarl, who is in non-dual relation with Siva protect us. She is seated on the Blissful seat supported by the five protectors of the world, Brahmd etc. In Her hands, are held the bow, arrow, noose and the goad' (2) qCdrffi: T{ft: ffi: ftnr,@:l ft@ qiltrqfrt ftquut g{Rar'rr' 5t nfr frq{ tt Yadannadibhih paficabhih ko1ajalaih S irah - pakga - pucchatmakai r - anta ra ntah NigAQhe mahAyogapifhe nisannam- Purdreh-athdntafipurarh naumi nityam. I salute forever that Divine consort of Siva (Purdri) seated on that venerable seat of yoga in a subtle form in the innermost recess for deep behind the five sheaths, the outer gross body etc., that are seen as the head, wings, tail, body and so on. (3) frReqTR[Ft. er* fr{n Frilqrqq1ffi1 il{ qmngsnrrfrfffii q{TTqmt )nrfr sfrq{ rr Virificadir1pailt prapafice vihytya Svatantrd yada svdtmavi1rdntire$d Tada mdna-mdty-prameyatiriktam- Paranandam-ide bhavani tvadiyam. O Bhavdni, Thou rest in Thyself and be wholly free after completing Thy sport (of creation etc.) in this Universe in the form of Brahmd and others. I praise that Blissful form of Thee that stands transcendent beyond the means of knowledge, the knower and the object of knowledge. 89 (4) O Mother, some Mulddhdra, stabilise the lffi{Tqffi_.i_f+Iq centre of Andhata) negol qq' qrHr between the eyebrows ar &,I|- tfr ftnifr I reach Thee in the form Mqffi and attain Sivahood. Vinodaya caitanyam-ekarit vibhajya Dvidha devi jivafi {ivaketi namnd iltRsffi fn Sivasyapi jivatvam-apadayanti Rq|ffi Punarjivam-enarh |ivarh v'a karosi q I nfhkcwa O Devi, just for sport Thou divide the One q{qe and soul. Thou Consciousness into two entities, Siva Sarire'tikaste ripa: Sivahood to the give soulness to Sirra and possibly Sada bhitimole soul (the soul, however, being allolved to remain a Na ka1cid.virajyar., soul in case of spiritual immaturity). Katharh tvatkata (5) In spite cf the phr-sr suffering, in spite of the {qri=q W ER;Tw fl:i wealth being the source {-+ XF-d eTqfri{r ft5n' I none is averse to this i.,- ilil:ffiT{t any one attain true knorr-i rl.Ftrftrr fr+r: nrr&-{ hfu( rr eTtR Samakuficya mularh hrdi nyasya vayurit fi5p= Mano bhr0bilam -prapayitva nivrttah Tatah saccidanandar1Pe Pade te Bhavantyamba ilvah {ivatvena kecit. 90 O Mother, some people manipulate the Mfilddhdra, stabilise the vital air in the heart (the centre of Andhata) negotiate the mind in the centre TII between the eyebrows and get back. Ultimately they reach Thee in the form of Truth-Consciousness-Bliss and attain Sivahood. (6) rrttsfu+L ftq} g{qil qr€r+ rrcr rftRW qi il i . : -lsi r mDrn{rqil& tfr fr* :-',':le the One q*i qmerq+ fur ilf,qh: il .- i soul. Thou Sarire'tikaste ripau putravarge i to the ':,ood Sada bhttimole kalatre dhane va ! :: :O femain a Na ka1cid virajyatyaho devi citrarit Katharh tvatkataksarh vind tattvabodhah. In spite cf the physical body being the source of suffering, in spite of the enemy, children, wife and wealth being the source of fear, it is astonishing that none is averse to this worldly life! How indeed can any one attain true knowledge without Thy grace? (7) - lt qItR qisqnqt qai n'.: .:-.'Jm t - . -::i,1 frcmtq RffiqsgA' , !:q qEmkh GqifrTrft.i lrt .::;i. qqrft )Ttd\qqgq sdl-{ tl 91 Sarire dhane aPatYavarge kalatre Viraktasya sad - de1 ikadi sta-buddheh jyotir- dnandarlparh Yadakasmikarh F samddhau bhavet tat-tvam-asi amba satyam. f,drni. to his A person has no longer any attachment a body,wealth,childrenandwifeonbeingmadeaware of the Truth by u really great preceptor. such a Person Nivrttih r engages himself in deep meditation when a flash of Tatha light crosses his mind, blissful in nature. That indeed Kalabhih is truly thyself. Tvam- (8) The fivefol Santi and 6anb. qfr 1vrds1vr<, FP{ti tattvas serye on qrrfr vt: rrfd 5Rna1 t that is non-diffe qei ftmt 5fi{i qfrs'i Rilmfafd r .qi q$q, ll eflfftis: MfSdtnyo''mygdnyafi paro miSram-enam fi Parah prakytarh cdparo buddimatram \ qEIqR Prapaficarh mimite munindrit gano'yam Tadetat tvameveti na tvdrh iahimah' q sages assess the nature of the universe in Agddhe'tt diverse ways. One holds that it is unreal, another Kalatrt that it is real, yet another that it is partly real and Mahamol that it is but an partly unreal, still another holds Sam uc evolute of prakrti, and another that it is mere intellection. But w€, to be sure, understand it as O Divine redeeming Thy-self and hence cling to Thee' me 92 fuM ''-' 2tf€ (9) hir: -.:-" -buddheh rPdsr q frulq Trfu- hma-:z:ipari't ffi, q=@; I ts*.:--zsi amba satyam. RTeil-{1=rqfttfr I i qotfu:qtffi: t i: i' attachment to his rl ]mr: : -. being made aware iqth{ tq-ffiasvr l:"r-'::=::or. Such a person Nivrttih pratisthd ca vidya ca Santih ft^==::. when a flash of Tatha Sdntyatiteti paficikrtabhih hr : :.::ure. That indeed Kalabhil.t pare paficavirhsatmikabhih I Tvam-ekaiva sevyd Sivabhinnar1pd. The fivefold 'kala' viz., nivrtti, pratisthd,, vidyd, Santi and Santyatita and the subsequent twentyfive tattvas serye only Thee, O Supreme Devi, the aspect @=Ea I that is non-different from Siva. (10) ernlsaffifr{f i - s:am-enam ildtrhrrtur ft** Frar<q r : -:dimdtram a-.t :ano yam q{ft{'[ntnq{d fr..qi -;,.i- .'ahimah. Hgdq.rq Rt*E {rifin' tl :: :he Universe in Agadhe'tra saritsdrapanke nimagnarh : --: unreal, another Kalatrddibhdrena khinnarh nitdntam Mahamohapdsaughabaddharh cirdnmdrit is but an -rat it Samuddhartum-amba tvam-ekaiva 1akta. tr :lat it is mere iifrrrr :rderstand it as O Divine Mother, Thou alone art capable of redeeming me who is bound by the bonds such AS 93 the powerful delusion for a long period and GaneSairgrah Tatha yos extremely broken by the weight of mundane life in thecomPanyofwifeandothers;andthuslremain Mahakalam- i submerged in the fathomless depth of marshy land Vidhatse i of the cycle of transmigratory existence' O MaheSvari, (11) stars, yogins, zod wtKlq {d,]]it qqTfi inseparable, assum( ffi:t the Universe by cre qqfrrPqtiqrdqeEqrut T{Tci{I T {fruTt-tr q frTft II ogilKal1Tt Samarabhya m1larh gato brahmacakram- ., n - - dh6tmabhaiah qQ'r| Bhavaddivya cakre|vari | ata - kal p adru m abh an - Mah a s i d dh i - sa ngh ET{<qit AvaPYamba naddn uPaste ca Yogi' rtET O Divine Mother, the yogin worships the manifestations of 'Nada' that are like the celestial Lasat-taraha identify tree that grants the great 'siddhis' and which Vahantirit the goddess presicing themselves with the abodes of Sururrundra. various divine centres of Thee beginning over the Sakrd-bhz with mtrlddhdra and culminating in the Brahmacakra' (12) One who med shining with the I qwqrsn. qtifrrq autumnal moons, mnffit necklace and extrer @o\fr hands a book and qtft. dear to the Goddes fr'{R Ffr il Rffii il tr 94 r.g period and GaneSairgrahair-amba naksatra-panktya rlundane life in Tatha yogini-ra1i-pithair-abhinnam rl thus I remain M ah akal a m - dtm dna m - d mrsya lokarit of marshy land Vidhatse krtirh vd sthitirh vd mahefi. -p O MaheSvari, Thou in whom GaneSas, planets, stars, yogins, zodiac and Pithadevatas are found inseparable, assume the role of Mahdkdla and protect the Universe by creating and sustaining it. (13) -il il - zcakram- i :- zbhajah q{,fr qtSKfi ql{{rdK I -- iohan- @iHi : ' cgi. : ',vorships the @:sr(ll the celestial -..: La s at - ta r ah a r a m - at i sv a cch a ce I a rh :: ;r'hiCh identify Vahantirh kare pustakarh caksamdldm i: :.:ess presiCing Sururrundra-kofi -prabha-bhasurdrh tvdrh l-.ee beginning -: Sakrd-bhavayan bhdrativallabhah sydt. = Brahmacakra. One who meditates even once, the Holy Mother shining with the lustre equal to that of a hundred autumnal moons, wearing a bright sparkling necklace and extremely pure garment, holding in her hands a book and a string of ros&r/r will become #,r -_. ll dear to the Goddess of Learning. 95 ( 14) One who medita whose face is reddenr ornament, who wears i {qiilt{@t are illumined by the I sparkling like molter associated with the flee HFI: w{ nfr h a - v aktr a rit Sam u d y at - s ah a s r ar ka - b i mb ab {QF{WlFil{ \ Svabhas aiva sindoritaianda-kotim Tftil-qFi Dhanurbdaa-pa1anku1an dharayantirit ]]-qtrflqwE\ Smarantah smararh vdpi sammohayeyuh' ssri s7 Thee with the face that is Those who reflect on Mahamantrardjdt her lustrous like a thousand rising suns, who by Svafo nyastab effulgence reddens the countless Brahmdndas, and Bhavadvaktrav'ai, who holds in her hands, bow, arrow, chord and Svar1parit sai even the god of Love' goad will stupefy This verse is not (15) character intended to t'r by u genuine, Sakta pre mantra with fifteen aks 'bindu' qgflRnpq Siva is and dtirsqF{t I invited to relevant '7 6qr rr*iwg={5r'{t €i several modes of updsar 0{q} il-{Fff,l-trt qtqflt{H{ ll \n ilrTt-Rf a i s y Ata - t at a n k a - 3 o n d sy ab i mb a rit lrF[eIT M n \rv RK{ qrTT ar itp attav a str d rit tv a g ul I as ib hA s am H qr-{RirilTfu; Hrda bhdtvayarhs-tapta-hemaprabharn tvarit Sriyo nd1ayatyamba caficalyabhdvam' 96 One who meditates, in his heart, on Thee, whose face is reddened with the gem-studded ear ornament, who wears a green Sarment, whose iewels r:?+r is \ | are illumined by the lustre of her own body that i sparkling like molten gold, will no longer be : associated with the fleeting goddess of Fortune.
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