ಶರೀಶಂಕರಾಚಾಯಯ ವರಚತಾ ಸೌಂದಯಯಲಹರೀ

ಶರೀ ಗುರು ಪಾದುಕಾ ವಂದನಮ

ಐಂಕಾರ ಹರೀಂಕಾರ ರಹಸಯಯುಕತ

ಶರೀಂಕಾರ ಗೂಢಾಥಥ ಮಹಾವಭೂತಾಯ ,
ಓಂಕಾರ ಮಮಥ ಪರತಪಾದನೀಭಾಯಂ
ನಮೂೀ ನಮಃ ಶರೀ ಗುರು ಪಾದುಕಾಭಾಯಮ .

ಶರೀಶಂಕರಾಚಾಯಥ ವರಚತಾ ಸೌಂದಯಥಲಹರೀ

ಮಲಮ - http://acharya.iitm.ac.in/mirrors/vv/literature/sankara/sound.html
ಮಲ ಆಂಗಲ ಅನುವಾದ ರಚಯತರ - ಶರೀಮತ ಡಾ . ಉಮಾ ಕೃಷಣ ಸಾಾಮ

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Labels:ಸೌಂದಯಥಲಹರೀ

ಸೌ ಂದ ಯಥಲ ಹರ ೧ - ೧೦ (ಆನಂದ ಲಹರ )

 ಶವಃ ಶಕಾಾ ಯುಕೇೂತೀ ಯದ ಭವತ ಶಕತಃ ಪರಭವತುಂ
ನ ಚೇೀದೇೀವಂ ದೇೀವೀ ನ ಖಲು ಕುಶಲಃ ಸಪಂದತುಮಪ ,
ಅತಸಾತಾಮಾರಾಧಾಯಂ ಹರಹರ ವರಂಚಾದಭರಪ
ಪರಣಂತುಂ ಸೇೂತೀತುಂ ವಾ ಕಥಮಕೃತ ಪುಣಯಃ ಪರಭವತ .೧.

ಶವಃ - Siva
ಶಕಾಾ - with Sakti
ಯುಕತಃ ಯದ ಭವತ - when enjoined
ಶಕತಃ ಪರಭವತುಂ - empowered to create
ನ ಚೇೀತ ಏವಂ ದೇೀವಃ - if the lord is not thus
ನ ಖಲು ಕುಶಲಃ - indeed unable
ಸಪಂದತುಂ ಅಪ - to even move
ಅತಃ - hence
ತಾಾಂ ಆರಾಧಾಯಂ - you, who is worshipped
ಹರ ಹರ ವರಂಚಾದಭಃ ಅಪ - even by Hari (Vishnu), Hara (Siva), Virinchi (Brahma)
and others
ಪರಣಂತುಂ - to salute
ಸೇೂತೀತುಂ ವಾ - or praise ಕಥಂ - how
ಅಕೃತ ಪುಣಯಃ - one who has not performed meritorious deeds
ಪರಭವತ - capable

When Siva is enjoined with Sakti, he is empowered to create. If the lord is

not thus, he is indeed unable to even move. Hence how can one who has not
performed meritorious deeds be capable of saluting or praising you, who is
worshipped even by Hari, Hara, Virinchi and others ?
(Benedictory invocation to Siva and Sakti, beginning with the word Siva.
Cf Sivanandalahari (SVL) Verse 1 : Benedictory invocation to Siva and Sakti,
beginning with the letter ಕ, cryptically symbolising the word Siva.)

ತನೀಯಾಂಸಂ ಪಾಂಸುಂ ತವ ಚರಣ ಪಂಕೇೀರುಹಭವಂ

ವರಂಚಃ ಸನಚನಾನ ವರಚಯತ ಲೇೂೀಕಾನವಕಲಮ ,
 ವಹತೇಯೀನಂ ಶೌರಃ ಕಥಮಪ ಸಹಸೇರೀಣ ಶರಸಾಂ
ಹರಃ ಸಂಕುದೇಯೈನಂ ಭಜತ ಭಸತೇೂೀದೂೂಲನ ವಧಮ . ೨
ತನೀಯಾಂಸಂ ಪಾಂಸು - minute dust
ತವ - your
ಚರಣ ಪಂಕೇೀರುಹ - lotus feet
ಭವಂ - present in
ವರಂಚಃ - Virinchi (Brahma)
ಸಂಚನಾನ - gathering
ವರಚಯತ - makes (Creation)
ಲೇೂೀಕಾನ ಅವಕಲಮ - all the worlds
ವಹತ ಏನಂ - carries this (Preservation)
ಶೌರಃ - Shouri (Vishnu)
ಕಥಂ ಅಪ - some how
ಸಹಸೇರೀಣ ಶರಸಾಂ - by a thousand heads (as the serpent Adisesha, the tamasic
form of Vishnu, who supports the world with his thousand heads)
ಹರಃ - Hara (Siva)
ಸಂಕುದಯ ಏನಂ - having powdered this (Destruction)
ಭಜತ - observes
ಭಸತ ಉದೂೂಲನ - sprinkling sacred ash
ವಧಂ - injunction

Virinchi gathering the minute dust present in your lotus feet makes all the
worlds. Shouri somehow carries this by a thousand heads. Hara having
powdered this observes the injunction for sprinkling sacred ash.
(The dust of Sakti's feet is the Universe.
Cf SVL Verse 2 : Sivanandalahari washes away the dust of sin.)
ಅವದಾಯನಾಮಂತಸತಮರ ಮಹರ ದಾೀಪನಗರೀ
ಜಡಾನಾಂ ಚೇೈತನಯ ಸತಬಕ ಮಕರಂದ ಸುರತಝರೀ ,
ದರದಾರಣಾಂ ಚಂತಾಮಣ ಗುಣನಕಾ ಜನಮಜಲಧೌ
 ನಮಗಾಾನಾಂ ದಂಷಾಾ ಮುರರಪು ವರಾಹಸಯ ಭವತ . ೩ .
ಅವದಾಯನಾಂ - for the spiritually ignorant
ಅಂತ: ತಮರ - inner darkness
ಮಹರ ದಾೀಪ ನಗರ - the island city of the sun (a division of the terrestrial world
from where the sun is said to rise)
ಜಡಾನಾಂ - for the dull witted
ಚೇೈತನಯ - pure intelligence
ಸತಬಕ ಮಕರಂದ - honey of the (Kalpaka flower) cluster (of the wish yeilding
Kalpaka tree)
ಸುರತಝರೀ - flowing stream
ದರದಾರಣಾಂ - for the impoverished
ಚಂತಾಮಣ ಗುಣನಕಾ - necklace of the Cintamani (the wish yeilding gem)
ಜನಮ ಜಲಧೌ - in the ocean of births
ನಮಗಾಾನಾಂ - those immersed
ದಂಷಾಾಃ - the tusks
ಮುರ ರಪು - the enemy of (the demon) Mura
ವರಾಹಸಯ - of the boar (an incarnation of Vishnu)
ಭವತ - it (the dust in your lotus feet)

For the inner darkness of the spiritually ignorant, it (the dust in your lotus
feet) is the island city of the sun. For the dull witted it is the flowing stream
of honey of the (Kalpaka flower) cluster of pure intelligence. For the
impoverished it is the necklace of the Cintamani. For those immersed in the
ocean of births, it is the tusks of the boar (Vishnu), the enemy of Mura.
(Sakti is ಚೇೈತನಯಂ.
Cf SVL Verse 3 : Siva is the resort of ಚತ)

ತಾದನಯಃ ಪಾಣಭಾಯಮಭಯವರದೇೂೀ ದೇೈವತಗಣಃ

ತಾಮೀಕಾ ನೇೈವಾಸ ಪರಕಟತ ವರಾಭೀತಯಭನಯಾ ,
ಭಯಾತ ತಾರತುಂ ದಾತುಂ ಫಲಮಪ ಚ ವಾಂಛಾಸಮಧಕಂ
ಶರಣೇಯೀ ಲೇೂೀಕಾನಾಂ ತವ ಹ ಚರಣಾವೇೀವ ನಪುಣೌ . ೪ .
 ತಾತ ಅನಯಃ - other than you
ಪಾಣಭಾಯಂ - by the hands (by empty gesture)
ಅಭಯ ವರದಃ - bestowers of protection from fear and boon
ದೇೈವತ ಗಣಃ - the assemblage of gods
ತಾಂ ಏಕಾ - you alone
ನ ಏವ ಅಸ - you do not thus
ಪರಕಟತ - display
ವರ ಅಭೀತ - bestowing of boon and protection from fear
ಅಭನಯಾ - by gesture
ಭಯಾತ ತಾರತುಂ - protecting from fear
ದಾತುಂ ಫಲಂ ಅಪ ಚ - and giving reward
ವಾಂಛಾ ಸಮಧಕಂ - in excess of that desired
ಶರಣೇಯೀ ಲೇೂೀಕಾನಾಂ - Oh refuge of the worlds! (Sakti)
ತವ - your
ಹ - indeed
ಚರಣೌ ಏವ - even feet
ನಪುಣೌ - are expert

Other than you, the assemblage of gods are the bestowers of protection
from fear and boon by the hands (by empty gesture). You alone do not thus
display bestowing of boon and protection from fear by gesture. Oh refuge of
the worlds! indeed even your feet are expert in protecting from fear and
giving reward in excess of that desired.
(Assemblage of gods make empty promises.
Cf SVL Verse 4 : Assemblage of gods bestow trivial boons).
ಹರಸಾತಾಮಾರಾಧಯ ಪರಣತ ಜನ ಸೌಭಾಗಯ ಜನನೀಮ
ಪುರಾ ನಾರೀ ಭೂತಾಾ ಪುರರಪುಮಪ ಕೇೂೀಭಮನಯತ ,
ಸಮರೇೂೀ ಪ ತಾಾಂ ನತಾಾ ರತ ನಯನ ಲೇೀಹೇಯೀನ ವಪುಷಾ
ಮುನೀನಾಮಪಯಂತಃ ಪರಭವತ ಹ ಮೂೀಹಾಯ ಮಹತಾಮ .೫ .
ಹರಃ - Hari (Vishnu)
 ತಾಾಂ ಆರಾಧಯ - having worshipped you
ಪರಣತ ಜನ - people who bow (to you)
ಸೌಭಾಗಯ ಜನನೀಂ - the creator of auspiciousness
ಪುರಾ - formerly
ನಾರೀ ಭೂತಾಾ - having become a woman (ಸಾರೂಪಯಂ or assimilation with Sakti,
one of the four states of Mukti or Liberation)
ಪುರ ರಪುಂ ಅಪ - even Puraripu (the enemy of the three cities of the demons or
the three bodies of man), (Siva)
ಕೇೂೀಭಂ ಅನಯತ - led to agitation
ಸಮರಃ ಅಪ - Smara (Cupid) too
ತಾಾಂ ನತಾಾ - having bowed to you
ರತ ನಯನ - the eyes of Rati
ಲೇೀಹೇಯೀನ ವಪುಷಾ - with a body like a lambative
ಮುನೀನಾಂ ಅಪ - even sages ಅಂತಃ - within
ಪರಭವತ ಹ - capable indeed
ಮೂೀಹಾಯ - (of generating) delusion ಮಹತಾಂ - of great

Hari having worshipped you, the creator of auspiciousness to people who

bow to you, having become a woman formerly, led even Puraripu to
agitation. Having bowed to you, Smara too with a body which is (like) a
lambative to the eyes of Rati, is indeed capable (of generating) delusion
within great sages.
(Celestials sought the grace of Sakti
Cf SVL Verse 5 : Devotee seeks the grace of Siva)
ಧನುಃ ಪೌಷಪಂ ಮೌವೀಥ ಮಧುಕರಮಯೀ ಪಂಚ ವಶಖಾಃ
ವಸಂತಃ ಸಾಮಂತೇೂೀ ಮಲಯಮರದಾಯೂೀಧನ ರಥಃ ,
ತಥಾಪೇಯೀಕಃ ಸವಥಂ ಹಮಗರಸುತೇೀ ಕಾಮಪಕೃಪಾಂ
ಅಪಾಂಗಾತೇತೀ ಲಬಾೂಾ ಜಗದದಮನಂಗೇೂೀ ವಜಯತೇೀ . ೬ .
ಧನುಃ ಪೌಷಪಂ - the bow is flowery
ಮೌವೀಥ ಮಧುಕರಮಯೀ - the bow string is made of bees
ಪಂಚ ವಶಖಾಃ - the five (flowers) are the arrows
 ವಸಂತಃ - Vasanta (Spring personified)
ಸಾಮಂತಃ - neighbouring king (the traditional ally of Cupid)
ಮಲಯ ಮರುತ - breeze from the Malaya mountain (laden with the fragrance of
sandal wood found there, by poetic convention)
ಆಯೂೀಧನ ರಥಃ - the war chariot
ತಥಾ ಅಪ ಏಕಃ - even thus and alone
ಸವಥಂ - all
ಹಮ ಗರ ಸುತೇೀ - Oh daughter of the snowy mountain ( Himalayas personified as
Himavaan,)! (Sakti)
ಕಾಂ ಅಪ ಕೃಪಾಂ - some sort (inexpresseble) of compassion
ಅಪಾಂಗಾತ ತೇೀ - from the corner of your eye
ಲಬಾೂಾ - having obtained
ಜಗತ ಇದಂ - this world
ಅನಂಗಃ - Ananga (the bodiless one), (Cupid)
ವಜಯತೇೀ - triumphs

The bow is flowery. The bow string is made of bees. The five (flowers) are
the arrows. Vasanta is the neighbouring king (ally). The breeze from the
Malaya mountain is the war chariot. Even thus and (all) alone, Oh daughter
of the snowy mountain! having obtained some sort compassion from the
corner of your eye, Ananga triumphs over all this world.
(The eyes of Sakti bestows triumph to Cupid.
Cf SVL Verse 5 : The feet of Siva bestows bliss to the devotee)
ಕಾಣತಾಾಂಚೀ ದಾಮಾ ಕರಕಲಭ ಕುಂಭಸತನ ನತಾ
ಪರಕೀಣಾ ಮಧೇಯೀ ಪರಣತ ಶರಚಚಂದರ ವದನಾ ,
ಧನುಬಾಥಣಾನ ಪಾಶಂ ಸೃಣಮಪ ದಧನಾ ಕರತಲೇೈಃ
ಪುರಸಾತದಾಸಾತಂ ನಃ ಪುರಮಥತುರಾಹೇೂೀ ಪುರುಷಕಾ . ೭ .
ಕಾಣತ ಕಾಂಚೀ ದಾಮಾ - one who has a tinkling fillet girdle
ಕರ ಕಲಭ - young elephant
ಕುಂಭ ಸತನ ನತಾ - one curved by a bosom like the frontal globes of a young
elephant
 ಪರಕೀಣಾ ಮಧೇಯೀ - one who is lean in the waist
ಪರಣತ - fully developed
ಶರಚಚಂದರ ವದನಾ - one with a face like the autumnal moon
ಧನುಃ ಬಾಣಾನ - bow, arrows
ಪಾಶಂ ಸೃಣಂ ಅಪ - noose and goad
ದಧಾನಾ ಕರ ತಲೇೈಃ - one who bears in the palm of her hands
ಪುರಸಾತತ - in front
ಆಸಾತಂ - let her dwell
ನಃ - of us
ಪುರಂ ಮಥತುಃ - of the destroyer of the three cities of the demons or the three
bodies of man,� (Siva)
ಆಹೇೂೀ ಪುರುಷಕಾ - "I" conciousness

Let her dwell in front of us, who has a tinkling fillet girdle, who is curved by
a bosom like the frontal globes of a young elephant, who is lean in the waist,
who has a face like the fully developed autumnal moon, who bears in the
palm of her hands bow, arrows, noose and goad, and who is the ``I"
conciousness of Siva.p;
(Worshipping the body of Sakti.
Cf SVL Verse 7 : Worshipping Siva by one's body).

ಸುಧಾ ಸಂಧೇೂೀಮಥಧೇಯೀ ಸುರವಟಪ ವಾಟೀ ಪರವೃತೇೀ

ಮಣದಾೀಪೇೀ ನೀಪೀಪವನವತೀ ಚಂತಾಮಣಗೃಹೇೀ ,
ಶವಾಕಾರೇೀ ಮಂಚೇೀ ಪರಮಶವ ಪಯಥಂಕ ನಲಯಾಂ
ಭಜಂತ ತಾಾಂ ಧನಾಯಃ ಕತಚನ ಚದಾನಂದಲಹರೀಮ . ೮ .
ಸುಧಾ - nectar
ಸಂಧೇೂೀಃ ಮಧೇಯೀ - in the midst of the ocean
ಸುರ ವಟಪ ವಾಟೀ - park of divine trees
ಪರವೃತೇೀ - surrounded by
ಮಣ ದಾೀಪೇೀ - in a gem like island
ನೀಪ ಉಪವನವತೀ - pocessed of a garden of Kadamba trees
 ಚಂತಾಮಣ ಗೃಹೇೀ - in a house made of the Cintamani (wish yeilding gem)
ಶವಾ ಆಕಾರೇೀ - shaped like Sivaa (the Sakti triangle of the Sricakra)
ಮಂಚೇೀ - in the bed stead
ಪರಮ ಶವ - Parama Siva (the supremely auspicious one)
ಪಯಥಂಕ ನಲಯಾಂ - dwelling in the couch
ಭಜಂತ ತಾಾಂ - worship you
ಧನಾಯಃ ಕತಚನ - a few blessed ones
ಚತ ಆನಂದ ಲಹರೀಮ - the wave of intellect - bliss

A few blessed ones worship you, the wave of intellect - bliss, dwelling in the
couch of Parama Siva (himself), in a bed stead shaped like the Sakti
triangle, in a house made of the Cintamani, pocessed of a garden of
Kadamba trees, surrounded by a park of divine trees, in the midst of the
ocean of nectar.
(The blessed ones worship Sakti.
Cf SVL Verse 8 : The ignorant do not worship Siva).

ಮಹೀಂ ಮಲಾಧಾರೇೀ ಕಮಪ ಮಣಪೂರೇೀ ಹುತವಹಂ

ಸಥತಂ ಸಾಾಧಷಾಾನೇೀ ಹೃದಮರುತಮಾಕಾಶಮುಪರ ,
ಮನೇೂೀ ಪ ಭೂರಮಧೇಯೀ ಸಕಲಮಪ ಭತಾಾ ಕುಲಪಥಂ
ಸಹಸಾರರೇೀ ಪದೇೇ ಸಹ ರಹಸ ಪತಾಯ ವಹರಸೇೀ . ೯ .
ಮಹೀಂ ಮಲಾಧಾರೇೀ - the earth element in the Muladhara, (the 4 petalled lotus
yogic cakra, or the level of conciousness corresponding to Bhuloka)
ಕಮಪ ಮಣಪೂರೇೀ - and the water element in the Manipura, (the 10 petalled lotus
yogic cakra or the level of conciousness corresponding to Suvarloka).
ಹುತವಹಂ - the fire element
ಸಥತಂ ಸಾಾಧಷಾಾನೇೀ - present in the Svadhishthana, (the 9 petalled lotus yogic
cakra or the level of conciousness corresponding to Bhuvarloka).
ಹೃದ ಮರುತ - the air element in the heart, (the 12 petalled lotus yogic Anahata
cakra or the level of conciousness corresponding to Maharloka).
ಆಕಾಶಂ ಉಪರ - above the space element (the 16 petalled lotus yogic Vishuddhi
cakra or the level of conciousness corresponding to Taparloka).
ಮನಃ ಅಪ - and the mind element, (the 2 petalled lotus yogic Aagnya cakra or
the level of conciousness corresponding to Janarloka)
ಭೂರ ಮಧೇಯೀ - between the brows ಸಕಲಂ ಅಪ ಭತಾಾ - having passed through all
ಕುಲ ಪಥಂ- via the Kulapatha or Sushumna nadi (as the subtle Kundalini Sakti)
ಸಹಸಾರರೇೀ ಪದೇೇ - in the thousand petalled lotus, (the level of conciousness
corresponding to Satyaloka)
ಸಹ – with ರಹಸ - in secret
ಪತಾಯ - with (your) husband (Sadasiva) ವಹರಸೇೀ - you sport
Having passed through all via the Kulapatha : the earth element in the
Muladhara, the water element in the Manipura, the fire element present in
the Svadhishthana, the air element in the heart, (going) above the space
element, and the mind element between the brows, you sport in secret with
your husband in the thousand petalled lotus.
(The devotee leads Sakti to her lord Sadasiva in the thousand petalled lotus,
via the six lotus cakras.
Cf SVL Verse 9 : The devotee submits the lotus of the heart to the lord of
Uma).
ಸುಧಾಧಾರಾಸಾರೇೈಶಚರಣ ಯುಗಲಾಂತವಥಗಲತೇೈಃ
ಪರಪಂಚಂ ಸಂಚಂತೀ ಪುನರಪ ರಸಾಮಾಾಯ ಮಹಸಃ ,
ಅವಾಪಯ ಸಾಾಂ ಭೂಮಂ ಭುಜಗನಭಮಧುಯಷಟವಲಯಂ
ಸಾಮಾತಾಮನಂ ಕೃತಾಾ ಸಾಪಷ ಕುಲಕುಂಡೇೀ ಕುಹರಣ . ೧೦ .
ಸುಧಾ - nectar
ಧಾರಾ ಆಸಾರೇೈಃ - with a torrential stream
ಚರಣ ಯುಗಲಾಂತ - from within (your) pair of feet
ವಗಲತೇೈಃ - trickling
ಪರಪಂಚಂ - the body (made of the five elements)
ಸಂಚಂತೀ - infusing
ಪುನಃ ಅಪ - once again
ರಸ ಆಮಾಾಯ ಮಹಸಃ - from the luminous collection of nectar (the internal Moon
of the Sahasrara or thousand petalled lotus in the brain)
ಅವಾಪಯ - having reached
ಸಾಾಂ ಭೂಮಂ - your territory
 ಭುಜಗ ನಭಂ - similar to a serpent
ಅಧುಯಷಟ ವಲಯಂ - three and a half coils
ಸಾಂ ಆತಾಮನಂ ಕೃತಾಾ - having made yourself
ಸಾಪಷ - you (as the subtle Kundalini Sakti) sleep
ಕುಲಕುಂಡೇೀ - in the Kulakunda or Muladhara cakra
ಕುಹರಣ - pocessed of a hole

You infusing the body with a torrential stream of nectar, trickling from within
(your) pair of feet, once again having reached your territory, from the Moon
of the Sahasrara, (and) having made yourself into three and a half coils
similar to a serpent, you sleep in the Kulakunda (which is) possessed of a
hole.
(The body of the devotee is drenched by the nectar of Sakti's feet.
Cf SVL Verse 10 :The devotee is engrossed in the bliss of remembering
Siva's feet.
ಸೌಂದಯಥ ಲಹ ರ ೧೧ - ೨೦ (ಆನಂದ ಲಹ ರ )

ಚತುಭಥಃ ಶರೀಕಂಠೇೈಃ ಶವಯುವತಭಃ ಪಂಚಭರಪ

ಪರಭನಾಾಭಃ ಶಂಭೇೂೀನಥವಭರಪ ಮಲಪರಕೃತಭಃ ,
ಚತುಶಚತಾಾರಂಶದ ವಸುದಲ ಕಲಾಶರ ತರವಲಯ
ತರರೇೀಖಾಭಃ ಸಾಧಥಂ ತವ ಶರಣಕೇೂೀಣಾಃ ಪರಣತಾಃ . ೧೧ .
ಚತುಭಥಃ ಶರೀಕಂಠೇೈಃ - with the four Srikanta (Siva) cakras
ಶವ ಯುವತಭಃ - Sivayuvati (Sakti) cakras
ಪಂಚಭಃ ಅಪ - and with five
ಪರಭನಾಾಭಃ - seperate from
ಶಂಭೇೂೀಃ - from those of Sambhu (the Siva) cakras
ನವಭಃ ಅಪ - and with nine
ಮಲ ಪರಕೃತಭಃ - source materials of the universe
ಚತುಶಚತಾಾರಂಶತ - forty four
ವಸು ದಲ - eight petalled (lotus)
ಕಲಾ ಅಶರ - sixteen edged (lotus)
ತರ ವಲಯ - three circles
 ತರ ರೇೀಖಾಭಃ - with three lines
ಸಾಧಥಂ - with
ತವ ಶರಣ ಕೇೂೀಣಾಃ - the angles of your abode
ಪರಣತಾಃ - come to a close

The angles of your abode come to a close with forty four with four Srikantha
(cakras) and five Sivayuvati (cakras), seperate from the Sambhu (Siva)
cakras and (hence) with the nine source materials of the universe, along
with the eight petalled (lotus), the sixteen edged (lotus), the three circles
(and) with three lines.
(The abode of Sakti is the thousand petalled lotus in the brain.
Cf SVL Verse 11 : The devotee worships Siva with the lotus of the heart).
Note : The twelve petalled Anahata cakra, is at the level of the heart, with
Rudra as the presiding deity.

ತಾದೀಯಂ ಸೌಂದಯಥಂ ತುಹನಗರ ಕನೇಯೀ ತುಲಯತುಂ

ಕವೀಂದಾರಃ ಕಲಪಂತೇೀ ಕಥಮಪ ವರಂಚ ಪರಭೃತಯಃ ,
ಯದಾಲೇೂೀಕೌತುುಕಾಯದಮರಲಲನಾ ಯಾಂತ ಮನಸಾ
ತಪೀಭದುಥಷಾಾಪಾಮಪ ಗರಶ ಸಾಯುಜಯ ಪದವೀಮ . ೧೨ .
ತಾದೀಯಂ - your
ಸೌಂದಯಥಂ - beauty
ತುಹನ ಗರ ಕನೇಯೀ - Oh daughter of the snowy mountain (Himalayas, personified
as Himavaan)! (Sakti)
ತುಲಯತುಂ - to compare
ಕವೀಂದಾರಃ - the best of poets
ಕಲಪಂತೇೀ - are able
ಕಥಂ ಅಪ - somehow or other
ವರಂಚ ಪರಭೃತಯಃ - Virinchi (Brahma) and others
ಯತ ಆಲೇೂೀಕ ಔತುುಕಾಯತ - out of ardent desire to see which (your beauty)
ಅಮರ ಲಲನಾಃ - celestial women
ಯಾಂತ ಮನಸಾ - attain through the mind (by imagination)
ತಪೀಭಃ ದುಷಾಾಪಾಂ ಅಪ - though difficult to obtain by penance
 ಗರಶ - Girisa (Lord of the mountains, (Siva)
ಸಾಯುಜಯ ಪದವೀಂ - the position of absorption into the deity (one of the states of
Mukti or Liberation)

Oh daughter of the snowy mountain! the best of poets (such as) Virinchi and
others are able to compare your beauty somehow or other. Out of ardent
desire to see which celestial women attain through the mind the position of
absorption into Girisa though (it be) difficult to obtain by penance.
(Absorption into Siva by the mind (by imagination).
Cf SVL Verse 12 : The yogin mind is absorbed in meditation of Siva)

ನರಂ ವಷೀಥಯಾಂಸಂ ನಯನವರಸಂ ನಮಥಸು ಜಡಂ

ತವಾಪಾಂಗಾಲೇೂೀಕೇೀ ಪತತಮನುಧಾವಂತ ಶತಶಃ
ಗಲದೇಾೀಣೀ ಬಂಧಾಃ ಕುಚಕಲಶ ವಸರಸತ ಸಚಯಾ
ಹಠಾತ ತುರಟಯತಾಾಂಚೇೂಯೀ ವಗಲತ ದುಕೂಲಾ ಯುವತಯಃ . ೧೩ .
ನರಂ - a man
ವಷೀಥಯಾಂಸಂ - very old
ನಯನ ವರಸಂ - unpleasant to the eye
ನಮಥಸು ಜಡಂ - apathetic in amorous sport
ತವ ಅಪಾಂಗ - the corner of your eye
ಆಲೇೂೀಕೇೀ - within range of sight
ಪತತಂ - falls
ಅನುಧಾವಂತ - pursue
ಶತಶಃ - by the hundreds
ಗಲತ ವೇೀಣೀ ಬಂಧಾಃ - with braided hair loosened
ಕುಚ ಕಲಶ - the pitcher like breasts (shapely bossom)
ವಸರಸತ ಸಚಯಾ - with cloth slipping
ಹಠಾತ - suddenly
ತುರಟಯತ ಕಾಂಚಯಃ - waist ornaments snapping
ವಗಲತ ದುಕೂಲಾಃ - with silk garments dropping down
 ಯುವತಯಃ - young women (personifications of Fame, Wealth, Speech,
Intellect, Firmness, Patience etc.)

When a man falls within range of sight of the corner of your eye, (though)
very old, unpleasant to the eye, and apathetic in amorous sport, young
women pursue him by the hundreds, with braided hair loosened, with cloth
slipping from the shapely bosom, with waist ornaments snapping suddenly
and with silk garments dropping down.
(The devotee is old, unpleasant, apathetic - unattractive by worldly norms.
Cf SVL Verse 13 : The devotee is dull witted, blind, poor - unattractive by
worldly norms).

ಕತೌ ಷಟಪಂಚಾಶದ ದಾಸಮಧಕ ಪಂಚಾಶದುದಕೇೀ

ಹುತಾಶೇೀ ದಾಾಷಷಟಶಚತುರಧಕ ಪಂಚಾಶದನಲೇೀ ,
ದವ ದಾಃಷಟತಂಶನ ಮನಸ ಚ ಚತುಃಷಷಟರತ ಯೀ
ಮಯಖಾಸೇತೀಷಾಮಪುಯಪರ ತವಪದಾಂಬುಜ ಯುಗಮ . ೧೪ .
ಕತೌ - in the earth element (of the Muladhara cakra)
ಷಟಪಂಚಾಶತ - fifty six
ದಾಸಮಧಕ ಪಂಚಾಶತ - fifty two
ಉದಕೇೀ - in the water element (of the Manipura cakra)
ಹುತಾಶೇೀ - in the fire element (of the Svadhishthana cakra)
ದಾಾಷಷಟ - sixty two
ಚತುರಧಕ ಪಂಚಾಶತ - fifty four
ಅನಲೇೀ - in the air element (of the Anahata cakra)
ದವ - in the space element (of the Vishuddhi cakra)
ದಾಃ ಷಟತಂಶತ - twice thirty six
ಮನಸ ಚ - and in the mind element (of the Aangya cakra)
ಚತುಃ ಷಷಟ - sixty four
ಇತ ಯೀ ಮಯಖಾಃ - those rays that are thus (disposed)
ತೇೀಷಾಂ ಅಪ ಉಪರ - even above those
ತವ - your
 ಪಾದ ಅಂಬುಜ ಯುಗಮ - pair of lotus feet

Your pair of lotus feet are even above those rays that are thus (disposed) :
fifty six in the earth element, fifty two in the water element, sixty two in the
fire element, fifty four in the air element, twice thirty six in the space
element, and sixty four in the mind element.
(Sakti is both immanent and transcendent.
Cf SVL Verse 14 : Siva visualised as the relative of the devotee is
immanent).

ಶರಜೇೂೋೋೀತಾುಾ ಶುದಾೂಂ ಶಶಯುತ ಜಟಾಜೂಟ ಮಕುಟಾಂ

ವರ ತಾರಸ ತಾರಣ ಸಫಟಕ ಘುಟಕಾ ಪುಸತಕ ಕರಾಮ ,
ಸಕೃನಾ ತಾಾ ನತಾಾ ಕಥಮವ ಸತಾಂ ಸನಾದಧತೇೀ
ಮಧು ಕೀರ ದಾರಕಾ ಮಧುರಮ ಧುರಣಾಃ ಫಣತಯಃ . ೧೫ .
ಶರತ ಜೇೂಯೀತಾುಾ - autumnal moonlight ಶುದಾೂಂ - who is pure
ಶಶಯುತ - endowed with the moon
ಜಟಾ ಜೂಟ ಮಕುಟಾಂ - who has a tiara on the mass of twisted hair
ವರ - (gesticulate) granting of boon
ತಾರಸ ತಾರಣ - protection from fear
ಸಫಟಕ ಘುಟಕಾ - crystal beads
ಪುಸತಕ ಕರಾಂ - whose hand (holds) the book
ಸಕೃತ - once
ನ - not
ತಾಾ ನತಾಾ - having bowed to you
ಕಥಂ ಇವ - how is it
ಸತಾಂ ಸನಾದಧತೇೀ - present for good people
ಮಧು - honey
ಕೀರ - milk
ದಾರಕಾ - grape
ಮಧುರಮ ಧುರಣಾಃ - charged with sweetness
ಫಣೀತಯಃ - words
How cannot words charged with the sweetness of honey, milk and grape not
be present in the words, for good people who have bowed once to you, who
is pure as the autumnal moonlight, who has a tiara on the mass of twisted
hair endowed with the moon, and whose hands (gesticulate) the granting of
boon (and) protection from fear, (and hold) the crystal beads and book.
(Worship of Sakti bestows the grace of Saraswati.Cf SVL, Verse 15 : Worship
of Siva changes the writings of Brahma, the husband of Saraswati).

ಕವೀಂದಾರಣಾಂ ಚೇೀತಃ ಕಮಲವನ ಬಾಲಾತಪ ರುಚಂ

ಭಜಂತೇೀ ಯೀ ಸಂತಃ ಕತಚದರುಣಾಮೀವ ಭವತೀಮ ,
ವರಂಚ ಪೇರೀಯಸಾಯಸತರುಣತರ ಶರೃಂಗಾರ ಲಹರೀ
ಗಭೀರಾಭವಾಥಗಭವಥದಧತ ಸತಾಂ ರಂಜನಮಮೀ . ೧೬ .

ಕವೀಂದಾರಣಾಂ ಚೇೀತಃ - the minds of the best of poets

ಕಮಲ ವನ - lotus cluster
ಬಾಲ ಆತಪ ರುಚಂ - light of the morning sun
ಭಜಂತೇೀ - (they) worship
ಯೀ ಸಂತಃ ಕತಚತ - those few good men
ಅರುಣಾಂ ಏವ ಭವತೀಮ - you as the red dawn itself
ವರಂಚ ಪೇರೀಯಸಾಯಃ - of the beloved of Virinchi (Saraswati)
ತರುಣತರ - fresher (ever fresh)
ಶರೃಂಗಾರ ಲಹರೀ - wave of the (poetic) sentiment of love
ಗಭೀರಾಭಃ ವಾಗಭಃ - by profound words
ವದಧತ - (they) give
ಸತಾಂ - to good men
ರಂಜನಂ - (aesthetic) pleasure
ಅಮೀ - they

To the lotus cluster like minds of the best of poets, you are the light of the
morning sun. Those few good men who worship you as the red dawn itself,
they give (aesthetic) pleasure to good men, by profound words (like) the
fresher wave of the sentiment of love (emnating) from the beloved of
 Virinchi (herself).
(The poetry of the devotee compares with that of the wife of Virinchi.
Cf SVL Verse 16 : May the heads of Virinchi be protected by Siva).

ಸವತರೀಭವಾಥಚಾಂ ಶಶಮಣ ಶಲಾಭಂಗ ರುಚಭಃ

ವಶನಾಯದಾಯಭಸಾತಾಂ ಸಹ ಜನನ ಸಂಚಂತಯತ ಯಃ ,
ಸ ಕತಾಥ ಕಾವಾಯನಾಂ ಭವತ ಮಹತಾಂ ಭಂಗರುಚಭಃ
ವಚೇೂೀಭವಾಥಗೇೇೀವೀ ವದನಕಮಲಾಮೂೀದ ಮಧುರೇೈಃ . ೧೭ .
ಸವತರೀಭಃ ವಾಚಾಂ - with the generators of speech (Vagdevatas)
ಶಶಮಣ ಶಲಾ - moon stone gem
ಭಂಗ ರುಚಭಃ - lustre of the broken
ವಶನೀ ಆದಾಯಭಃ - with Vasini and others (the 18 Vagdevatas)
ತಾಾಂ ಸಹ - together with you
ಜನನ - Oh Mother! (Sakti)
ಸಂಚಂತಯತ ಯಃ - he who reflects
ಸಃ ಕತಾಥ ಕಾವಾಯನಾಂ ಭವತ - he is the author of poetic composition
ಮಹತಾಂ - great (poets)
ಭಂಗ ರುಚಭಃ - with the beauty of wit
ವಚೇೂೀಭಃ - with words
ವಾಕ ದೇೀವೀ ವದನ ಕಮಲ - the lotus face of the goddess of speech
ಆಮೂೀದ ಮಧುರೇೈಃ - sweetly fragrant

Oh Mother! he who reflects on you together with Vasini and others, who are
the generators of speech, and who have the lustre of the broken moon stone
gem, he is the author of poetic composition with the beauty of wit of the
great (poets) and with words that are sweetly fragrant as the lotus face of
the goddess of speech.
(Sakti is surrounded by the celestials, the Vagdevatas.
Cf SVL Verse 17 : Siva is surrounded by the worshipping celestials).
 ತನುಚಾಾಯಾಭಸೇತೀ ತರುಣ ತರಣ ಶರೀಸರಣಭಃ
ದಥವಂ ಸವಾಥಮುವೀಥಮರುಣಮನಮಗಾಾಂ ಸಮರತ ಯಃ ,
ಭವಂತಯಸಯ ತರಸಯದಾನಹರಣ ಶಾಲೀನ ನಯನಾಃ
ಸಹೇೂೀವಥಶಾಯ ವಶಾಯಃ ಕತ ಕತ ನ ಗೀವಾಥಣ ಗಣಕಾಃ . ೧೮ .

ತನುಚಾಾಯಾಭಃ - by the lustre of body

ತೇೀ - your
ತರುಣ ತರಣ ಶರೀಃ - the lustre of the newly risen sun
ಸರಣಭಃ - with arrangement
ದವಂ - heaven
ಸವಾಥಂ ಉವೀಥಂ - all the earth
ಅರುಣಮನ ಮಗಾಾಂ - immersed in redness
ಸಮರತ ಯಃ - he who thinks
ಭವಂತ ಅಸಯ - to him
ತರಸಯತ ವನ ಹರಣ - frightened forest deer
ಶಾಲೀನ ನಯನಾಃ - eyes resembling
ಸಹ ಊವಥಶಾಯಃ - along with Urvasi (the most beautiful of the
celestial maidens)
ವಶಾಯಃ - (are) submissive
ಕತ ಕತ - how many
ನ - not
ಗೀವಾಥಣ ಗಣಕಾಃ - celestial courtesans

He who thinks all heaven and earth as immersed in redeness by the lustre of
your body, with an arrangement like the lustre of the newly risen sun, to
him, how many celestial courtesans along with Urvasi, with eyes resembling
frightened forest deer are not submissive ? (Indeed all are submissive)
(The celestials submit to Sakti's devotee.
Cf SVL Verse 18 : The celestials worship Siva).
 ಮುಖಂ ಬಂದುಂ ಕೃತಾಾ ಕುಚಯುಗಮಧಸತಸಯ ತದಧೇೂೀ
ಹರಾಧಥಂ ಧಾಯಯೀದೇೂಯೀ ಹರಮಹಷ ತೇೀ ಮನಮಥಕಲಾಮ ,
ಸ ಸದಯಃ ಸಂಕೇೂೀಭಂ ನಯತ ವನತಾ ಇತಯತ ಲಘು
ತರಲೇೂೀಕೀಮಪಾಯಶು ಭರಮಯತ ರವೀಂದು ಸತನಯುಗಾಮ . ೧೯ .
ಮುಖಂ – face ಬಂದುಂ - the central circle of the Sricakra (representing Siva
and Sakti in the causal stage of creation)
ಕೃತಾಾ - having regarded
ಕುಚ ಯುಗಂ - the pair of breasts
ಅಧಃ ತಸಯ - below that
ತತ ಅಧಃ - below that
ಹರಾಧಥಂ - the lower half of Siva (Yoni or the female organs of generation)
ಧಾಯಯೀತ ಯಃ - he who will meditate
ಹರಮಹಷ - Oh queen of Hara (Siva)! (Sakti)
ತೇೀ ಮನಮಥಕಲಾಂ - your manifestation of creative will
ಸಃ ಸದಯಃ - he immediately
ಸಂಕೇೂೀಭಂ ನಯತ - reduces (them) to a state of agitation
ವನತಾ - women
ಇತ ಅತ ಲಘು - as for this, it is very easy
ತರಲೇೂೀಕೀಂ ಅಪ - even the maiden of the three worlds (personified as a woman)
ಆಶು ಭರಮಯತ - quickly deludes
ರವ ಇಂದು ಸತನ ಯುಗಾಂ - with the sun and moon for the pair of breasts
Oh queen of Hara! he who meditates on your manifestation of creative will,
having regarded the Bindu as (your) face, the bosom (as) below that, and
the female organs of generation (as) below that, he immediately reduces
women to a state of agitation. As for this, it is very easy. He even deludes
quickly, the maiden of the three worlds with the sun and moon for the pair of
breasts.
(The devotee of Sakti overcomes the world with ease. Cf SVL Verse 19 : The
devotee seeks Siva's grace to overcome worldly life).

ಕರಂತೀಮಂಗೇೀಭಯಃ ಕರಣ ನಕುರುಂಬಾಮೃತರಸಂ

 ಹೃದ ತಾಾಮಾಧತೇತೀ ಹಮಕರಶಲಾ ಮತಥಮವ ಯಃ ,
ಸ ಸಪಾಥಣಾಂ ದಪಥಂ ಶಮಯತ ಶಕುಂತಾಧಪ ಇವ
ಜಾರಪುಲಷಾಟನ ದೃಷಾಟೋ ಸುಖಯತ ಸುಧಾ ಧಾರಸರಯಾ . ೨೦ .
ಕರಂತೀಂ - scattering
ಅಂಗೇೀಭಯಃ - from the body parts
ಕರಣ ನಕುರುಂಬ - multitude of rays
ಅಮೃತ ರಸಂ - the essence of nectar
ಹೃದ - in the heart ತಾಾಂ - you
ಆಧತೇತೀ - he fixes ಹಮಕರ ಶಲಾ - moon stone
ಮತಥಂ ಇವ - like an idol ಯಃ ಸಃ - he, who
ಸಪಾಥಣಾಂ ದಪಥಂ - the pride of serpents (poison)
ಶಮಯತ - he destroys
ಶಕುಂತಾಧಪಃ ಇವ - like the lord of birds (Garuda)
ಜಾರ ಪುಲಷಾಟನ - those scorched by fever
ದೃಷಾಟೋ - by a look
ಸುಖಯತ - he comforts
ಸುಧಾ ಧಾರ ಸರಯಾ - endowed with a (blood) vessel (nadi) streaming nectar
(and not blood)

He who fixes you in the heart scattering from the body parts, the essence of
nectar like the multitude of rays from an idol of moonstone, he destroys the
pride of serpents like the lord of birds, (and) comforts those scorched by
fever by a (mere) look, endowed (as he is) with the vessel streaming nectar.
(The devotee of Sakti subdues the pride of serpents
Cf SVL Verse 20 : The monkey of the heart is subdued by devotion to Siva).

ಸೌಂದಯಥಲ ಹರ ೨೧ - ೩೦ (ಆನಂದಲ ಹರ )
 ತಟಲೇಲೀಖಾ ತನಾೀಂ ತಪನ ಶಶ ವೇೈಶಾಾನರಮಯೀಂ
ನಷಣಾಣಂ ಷಣಾಣಮಪುಯಪರ ಕಮಲಾನಾಂ ತವ ಕಲಾಂ ,
ಮಹಾಪದಾಮಟವಾಯಂ ಮೃದತಮಲಮಾಯೀನ ಮನಸಾ
ಮಹಾಂತಃ ಪಶಯಂತೇೂೀ ದಧತ ಪರಮಾಹಾಲದ ಲಹರೀಮ . ೨೧ .
ತಟಲೇಲೀಖಾ ತನಾೀಂ - slender as a streak of lightning (Kundalini or coiled up energy
or aspect of Sakti within the indiviual, having evolved the twenty five
categories within, corresponding to the macrocosm without).
ತಪನ – sun ಶಶ – moon ವೇೈಶಾಾನರಮಯೀಂ - of the nature of fire
ನಷಣಾಣಂ – seated ಷಣಾಣಂ - the six
ಅಪ - and (the three granthis or knots - Brahma, Vishnu and Rudra,
seperating the cakras)
ಉಪರ – above ಕಮಲಾನಾಂ - the lotuses (yogic cakras)
ತವ ಕಲಾಂ - your aspect (as Sadakhya, from the union of the Kundalini with
the Sadasiva tattva and which is the source of the twenty five categories of
the universe.
ಮಹಾ ಪದಾಮಟವಾಯಂ - in the great lotus forest (the Sahasrara)
ಮೃದತ ಮಲ ಮಾಯೀನ - free from sin and illusion
ಮನಸಾ - by a mind ಮಹಾಂತಃ - greatmen
ಪಶಯಂತಃ - those who perceive ದಧತ - pocess
ಪರಂ ಆಹಾಲದ ಲಹರೀಂ - the wave of supreme joy

Great men who perceive by a mind free from sin and illusion, your aspect
(as the Sadakhya kala), seated in the great lotus forest (the Sahasrara),
above the six lotuses (yogic cakras) and (the granthis or knots), slender as a
streak of lightning, of the nature of the sun, moon and fire, possess the
wave of supreme joy.
(The mind of the devotee, free from sin and illusion, perceives Siva - Sakti in
the great lotus forest.
Cf SVL, Verse 21 : Siva - Sakti reach the pure, lotus like heart of the
devotee).
ಭವಾನ ತಾಂ ದಾಸೇೀ ಮಯ ವತರ ದೃಷಟಂ ಸಕರುಣಾಂ
 ಇತ ಸೇೂತೀತುಂ ವಾಂಛನ ಕಥಯತ ಭವಾನ ತಾಮತ ಯಃ ,
ತದೇೈವ ತಾಂ ತಸೇೈ ದಶಸ ನಜಸಾಯುಜಯ ಪದವೀಂ
ಮುಕುಂದ ಬರಹೇೇಂದರ ಸುಫಟ ಮಕುಟ ನೀರಾಜತಪದಾಮ . ೨೨ .
ಭವಾನ - Oh Bhavani! (Sakti)
ತಾಂ ದಾಸೇೀ ಮಯ - on me your slave
ವತರ - you bestow ದೃಷಟಂ - look
ಸಕರುಣಾಂ - endowed with compassion
ಇತ – thus ಸೇೂತೀತುಂ ವಾಂಛನ - desiring to praise
ಕಥಯತ - says
ಭವಾನ ತಾಂ ಇತ - may I become you, thus (by treating the word "Bhavani" as a
verbal declension, one elevates the meaning to that of the aphorisitic
declaration : ಅಹಂ ಬರಹಾಮಸಮ).
ಯಃ – he ತದಾ ಏವ - at that moment itself
ತಾಂ – you ತಸೇೈ ದಶಸ - you grant to him
ನಜ ಸಾಯುಜಯ ಪದವೀಂ - the state of perpetual absorption of the self into the deity
(one of the four states of Mukti or Liberation)
ಮುಕುಂದ - Mukunda (Hari)
ಬರಹಮ – Brahma ಇಂದರ - Indra
ಸುಫಟ ಮಕುಟ - bright diadems
ನೀರಾಜತ ಪದಾಂ - feet which receive the oblation of lights

"Oh Bhavani! bestow on me your slave, (your) look endowed with

compassion". He who desiring to praise you thus, (and) says thus : "May I
become you". At that moment itself, you, whose feet receive the oblation of
lights from the bright diadems of Mukunda, Brahma, and Indra, grant to him
the state of perpetual absorption into the deity.
(The devotee entreats Sakti to bestow compassion.
Cf SVL Verse 22: The devotee entreats Siva to bestow compassion).

ತಾಯಾ ಹೃತಾಾ ವಾಮಂ ವಪುರಪರತೃಪೇತೀನ ಮನಸಾ

 ಶರೀರಾಧಥಂ ಶಂಭೇೂೀರಪರಮಪ ಶಂಕೇೀ ಹೃತಮಭೂತ ,
ಯದೇೀತತ ತಾದೂರಪಂ ಸಕಲಮರುಣಾಭಂ ತರನಯನಂ
ಕುಚಾಭಾಯಮಾನಮರಂ ಕುಟಲ ಶಶ ಚೂಡಾಲ ಮಕುಟಮ . ೨೩ .

ತಾಯಾ - by you
ಹೃತಾಾ - having taken over
ವಾಮಂ ವಪುಃ - the left half of the body
ಅಪರತೃಪೇತೀನ ಮನಸಾ - with a dissatisfied mind
ಶರೀರಾಧಥಂ - half of the body
ಶಂಭೇೂೀಃ - of Sambhu (Siva)
ಅಪರಂ ಅಪ - the other (half) also
ಶಂಕೇೀ - I think
ಹೃತಂ ಅಭೂತ - was taken
ಯತ - because
ಏತತ ತಾತ ರೂಪಂ - this your form
ಸಕಲಂ ಅರುಣಾಭಂ - entirely red
ತರ ನಯನಂ - has three eyes
ಕುಚಾಭಾಯಂ ಆನಮರಂ - curved by the bosom
ಕುಟಲ ಶಶ - the crescent moon
ಚೂಡಾಲ ಮಕುಟಮ - crown crested

I think having taken over the left half of the body of Sambhu, with a (still)
dissatisfied mind, the other (half) of the body was also taken over by you.
Because, this form of your's is entirely red, has three eyes, is curved by the
bosom (and) has a crown crested by the crescent moon.
(Sakti is dissatisfied by anything less than total identity
with Siva. Cf SVL, Verse 23 : The devotee is dissatisfied by anything less
than seeing Siva).

ಜಗತೂುತೇೀ ಧಾತಾ ಹರರವತ ರುದರಃ ಕಪಯತೇೀ

ತರಸುಾವಥನ ಏತತ ಸಾಯಮಪ ವಪುರೀಶಸತರಯತ ,
 ಸದಾ ಪೂವಥಃ ಸವಥಂ ತದದಮನುಗೃಹಾಣತ ಚ ಶವ
ಸತವಾಜಾಮಾಲಂಬಯ ಕಣಚಲತಯೂೀಃ ಭೂರಲತಕಯೂೀಃ . ೨೪ .
ಜಗತ ಸೂತೇೀ - begets the world
ಧಾತಾ - Dhata (Brahma)
ಹರಃ ಅವತ - Hari (Vishnu) protects
ರುದರಃ ಕಪಯತೇೀ - Rudra destroys
ತರಸುಾವಥನ - withdrawing
ಏತತ - this (Dhata, Hari and Rudra)
ಸಾಯಂ ಅಪ ವಪುಃ - even his own body
ಈಶಃ - Isa
ತರಯತ - obscures (Isa withdraws into Sadasiva. ie universal dissolution)
ಸದಾ ಪೂವಥಃ - preceeded by the word "Sada" (perpetual)
ಸವಥಂ ತತ ಇದಂ - in all this
ಅನುಗೃಹಾಣತ – obliges ಚ - indeed
ಶವಃ - Siva (Sadasiva, who is passive and in eternal union with Sakti)
ತವ ಆಜಾಂ ಆಲಂಬಯ - stayed by your order
ಕಣ ಚಲತಯೂೀಃ - exhibiting momentary movement
ಭೂರ ಲತಕಯೂೀಃ - of the eyebrows

Dhata begets the world. Hari protects (it). Rudra destroys (it). Isa
withdrawing this (Dhata, Hari and Rudra), obscures even his own body (by
withdrawing into Sadasiva). Indeed Siva (whose name) is preceded by (the
word) Sada, obliges in all this, stayed by your order, exhibited by the
momentary movement of (your) eyebrows.
(The cycles of creation are at the behest of Sakti.
Cf SVL, Verse 24 : The devotee wishes to spend the cycles of creation
worshipping Siva).

ತರಯಾಣಾಂ ದೇೀವಾನಾಂ ತರಗುಣ ಜನತಾನಾಂ ತವ ಶವೇೀ

ಭವೇೀತ ಪೂಜಾ ಪೂಜಾ ತವ ಚರಣಯೂೀಯಾಥ ವರಚತಾ ,
ತಥಾ ಹ ತಾತಾಪದೇೂೀದಾಹನ ಮಣಪೀಠಸಯ ನಕಟೇೀ
 ಸಥತಾ ಹೇಯೀತೇೀ ಶಶಾನುಮಕುಲತ ಕರೇೂೀತತಂಸ ಮಕುಟಾಃ . ೨೫ .
ತರಯಾಣಾಂ ದೇೀವಾನಾಂ - of the three gods (Brahma, Vishnu and Rudra)
ತರ ಗುಣ ಜನತಾನಾಂ - born of the three properties (Sattva, Rajas and Tamas)
ತವ – your ಶವೇೀ - Oh Sivaa ! (Sakti)
ಭವೇೀತ ಪೂಜಾ - becomes homage
ಪೂಜಾ - homage
ತವ ಚರಣಯೂೀಃ - to your feet
ಯಾ ವರಚತಾ - that made
ತಥಾ ಹ - this is appropriate
ತಾತ ಪಾದ - your feet
ಉದಾಹನ - supporting
ಮಣ ಪೀಠಸಯ - of the gem (studded) pedestal
ನಕಟೇೀ - in proximity
ಸಥತಾಃ - (they) stand
ಹ ಏತೇೀ - indeed these (gods)
ಶಶಾತ - eternally
ಮುಕುಲತ ಕರಃ - hands held together in the shape of a bud
ಉತತಂಸ ಮಕುಟಾಃ - cresting (their) crowns

Oh Sivaa ! that homage made to your feet becomes homage to the three
gods born of your three properties. This is appropriate (for) indeed these
stand in proximity to the gem (studded) pedestal, supporting your feet, with
hands held together in the form of a bud, cresting (their) crowns eternally.
(Sakti is worshipped by Brahma and others.
Cf SVL Verse 25 : Siva is worshipped by Brahma and others).

ವರಂಚಃ ಪಂಚತಾಂ ವರಜತ ಹರರಾಪಾೀತ ವರತಂ

ವನಾಶಂ ಕೀನಾಶೇೋೀ ಭಜತ ಧನದೇೂೀ ಯಾತ ನಧನಮ ,
ವತಂದರೀ ಮಾಹೇೀಂದರೀ ವತತರಪ ಸಂಮೀಲತ ದೃಶಾ
ಮಹಾಸಂಹಾರೇೀ ಸಮನ ವಹರತ ಸತ ತಾತಪತರಸೌ . ೨೬ .
 ವರಂಚಃ - Virinchi (Brahma)
ಪಂಚತಾಂ ವರಜತ - proceeds to death (dissolution into the five elements)
ಹರಃ - Hari (Vishnu)
ಆಪಾೀತ ವರತಂ - meets an end
ವನಾಶಂ - destruction
ಕೀನಾಶಃ - Kinaasa (Yama, the lord of death)
ಭಜತ - obtains
ಧನದಃ - Dhanada (Kubera, the lord of wealth)
ಯಾತ ನಧನಂ - proceeds to death
ವತಂದರೀ - are in deep sleep (of death)
ಮಾಹೇೀಂದರೀ ವತತಃ ಅಪ - the group of Mahendras (Indra the lord of gods) also
ಸಂಮೀಲತ ದೃಶಾ - with eyes closed
ಮಹಾ ಸಂಹಾರೇೀ ಅಸಮನ - in this the great universal destruction
ವಹರತ - he sports
ಸತ - Oh Sati! (chaste wife) (Sakti)
ತಾತ ಪತಃ ಅಸೌ - this your husband (Sadasiva)

Virinchi proceeds to death. Hari meets an end. Kinaasa obtains destruction.

Dhanada proceeds to death. The group of Indras are also in deep sleep
(death) with eyes closed. Oh Sati! in this great universal destruction, this
(Sadasiva) your husband sports.
(Brahma and others perish at the end of the creative cycle
Cf SVL, verse 26 : The devotee seeks the joy not vouchsafed to Brahma and
others).
ಜಪೀ ಜಲಪಃ ಶಲಪಂ ಸಕಲಮಪ ಮುದಾರ ವರಚನಾ
ಗತಃ ಪಾರದಕಣಯ ಕರಮಣಮಶನಾದಾಯಹುತ ವಧಃ ,
ಪರಣಾಮಃ ಸಂವೇೀಶಃ ಸುಖಮಖಲಮಾತಾಮಪಥಣ ದೃಶಾ
ಸಪಯಾಥ ಪಯಾಥಯಸತವ ಭವತು ಯನೇೇ ವಲಸತಮ . ೨೭ .
ಜಪಃ - muttered prayers
ಜಲಪಃ - speech
 ಶಲಪಂ - manual tasks
ಸಕಲಂ ಅಪ - and all
ಮುದಾರ ವರಚನಾ - the symbolic arrangement of fingers in worship
ಗತಃ - the gait
ಪಾರದಕಣಯ ಕರಮಣಂ - the steps of circambulation of the deity
ಅಶನಾದ - food etc.
ಆಹುತ ವಧಃ - the method of offering oblations
ಪರಣಾಮಃ - salutation
ಸಂವೇೀಶಃ - sleep
ಸುಖಂ ಅಖಲಂ - all that is facile
ಆತಾಮಪಥಣ ದೃಶಾ - from the point of view of offering the self
ಸಪಯಾಥ ಪಯಾಥಯಃ - synonymous with worship
ತವ ಭವತು - let it be to you
ಯತ ಮೀ ವಲಸತಮ - that which is manifested in me

Let speech be muttered prayers, and all manual tasks the symbolic
arrangement of fingers in worship, let gait be the steps of circambulation of
the deity, let food etc. be the method of offering oblations, let sleep be
salutation, let all that is facilely manifested in me be synonymous with
worship to you
from the point of view of offering the self (in worship).
(The devotee offers all bodily functions to Sakti.
Cf SVL, verse 27 : The devotee offers his mind to Siva).
ಸುಧಾಮಪಾಯಸಾಾದಯ ಪರತಭಯ ಜರಾ ಮೃತುಯ ಹರಣೀಂ
ವಪದಯಂತೇೀ ವಶೇಾೀ ವಧ ಶತಮಖಾದಾಯ ದವಷದಃ ,
ಕರಾಲಂ ಯತ ಕೇಾೀಲಂ ಕಬಲತವತಃ ಕಾಲಕಲನಾ
ನ ಶಂಭೇೂೀಸತನೂಮಲಂ ತವ ಜನನ ತಾಟಂಕ ಮಹಮಾ . ೨೮ .
ಸುಧಾಂ ಅಪ - even ambrosia
ಆಸಾಾದಯ - having eaten ಪರತಭಯ - the fearful
ಜರಾ ಮೃತುಯ - old age (and) death
ಹರಣೀಂ - that which removes
 ವಪದಯಂತೇೀ - they die
ವಶೇಾೀ – all ವಧ - Vidhi (Brahma)
ಶತಮಖಃ ಆದಾಯಃ - Satamkha (Indra) and others
ದವಷದಃ - inhabitants of heaven
ಕರಾಲಂ – dreadful ಯತ - because
ಕೇಾೀಲಂ - poison
ಕಬಲತವತಃ - one who has swallowed a mouthful
ಕಾಲ ಕಲನಾ - subject to time (does not succumb to death)
ನ - not
ಶಂಭೇೂೀಃ - for Sambhu (Siva)
ತತ ಮಲಂ - because of it
ತವ ಜನನ - your Oh Mother! (Sakti)
ತಾಟಂಕ ಮಹಮಾ - the greatness of the earring (the Sricakra)

Having eaten even ambrosia, which removes the fearful old age (and) death,
Vidhi, Satamakha and all other inhabitants of heaven die. (But if) Sambhu,
who has swallowed a mouthful of the dreadful poison is not subject to time
because of it, (it is) because of the greatness of your earring Oh Mother!
(Siva is freed from death by Sakti
Cf SVL, verse 28 : The devotee is freed from the cycle of birth and death by
worship of Siva).

ಕರೀಟಂ ವೇೈರಂಚಂ ಪರಹರ ಪುರಃ ಕೇೈಟಭಭದಃ

ಕಠೇೂೀರೇೀ ಕೇೂೀಟೀರೇೀ ಸಖಲಸ ಜಹ ಜಂಭಾರ ಮಕುಟಮ ,
ಪರಣಮರೀಷೇಾೀತೇೀಷು ಪರಸಭಮುಪಯಾತಸಯ ಭವನಂ
ಭವಸಾಯಭುಯತಾಥನೇೀ ತವ ಪರಜನೇೂೀಕತವಥಜಯತೇೀ . ೨೯ .
ಕರೀಟಂ - the crown
ವೇೈರಂಚಂ - of Virinchi (Brahma)
ಪರಹರ - you avoid ಪುರಃ - in front
 ಕೇೈಟಭ ಭದಃ - the destroyer of (the demon) Kaitabha (Vishnu)
ಕಠೇೂೀರೇೀ ಕೇೂೀಟೀರೇೀ - the hard crown
ಸಖಲಸ - you (will) trip ಜಹ - avoid
ಜಂಭಾರ ಮಕುಟಮ - the crown of the enemy of Jambha (Indra)
ಪರಣಮರೀಷು ಏತೇೀಷು - when these (gods) are paying obeissance
ಪರಸಭಂ - impetuously
ಉಪಯಾತಸಯ ಭವನಂ - who approaches (your) abode
ಭವಸಯ - of Bhava (Siva)
ಅಭುಯತಾಥನೇೀ - when you rise in honour
ತವ - your
ಪರಜನೇೂೀಕತಃ - the words of the retinue
ವಜಯತೇೀ - may it triumph

"Avoid the crown of Virinchi in front! You (will) trip on the hard crown of
Kaitabhabhida! Avoid the crown of Jambhari!" May (such) words of your
retinue triumph, when you impetuously rise in honour of Bhava, who
approaches (your) abode, when these (gods) are paying obeissance.
(The celestials pray to Sakti.
Cf SVL, verse 29 : The celestials pray to Siva).

ಸಾದೇೀಹೇೂೀದೂಭತಾಭ‌ಘೃಥಣಭರಣಮಾದಾಯಭರಭತೇೂೀ
ನಷೇೀವೇಯೀ ನತೇಯೀ ತಾಾಮಹಮತ ಸದಾ ಭಾವಯತ ಯಃ ,
ಕಮಾಶಚಯಥಂ ತಸಯ ತರನಯನ ಸಮೃದೂಂ ತೃಣಯತೇೂೀ
ಮಹಾಸಂವತಾಥಗಾವಥರಚಯತ ನೀರಾಜನ ವಧಮ . ೩೦ .
ಸಾದೇೀಹೇೂೀದೂಭತಾಭಃ - generated from (your) own body
ಘೃಣಭಃ - by the light rays
ಅಣಮಾದಾಯಭಃ - Anima (capacity for atomic reduction) and others
(the eight superhuman powers or Siddhis, personified as godesses)
ಅಭತಃ - surrounded by
ನಷೇೀವೇಯೀ - Oh one worthy of adoration! (Sakti)
ನತೇಯೀ - Oh eternal one! (Sakti)
 ತಾಾಂ ಅಹಂ ಇತ - you as the self (the aphorisitic declaration
ಅಹಂ ಬರಹಾಮಸಮ)
ಸದಾ - always
ಭಾವಯತ – meditates ಯಃ - he who
ಕಂ ಆಶಚಯಥಂ - Oh how wonderful! ತಸಯ - to him
ತರನಯನ ಸಮೃದೂಂ - the wealth of absorption into the three eyed one (Siva)
ತೃಣಯತಃ - as equivalent to (but a piece of) straw
ಮಹಾ ಸಂವತಾಥಗಾಃ - the great fire of dissolution
ವರಚಯತ - performs
ನೀರಾಜನ ವಧಂ - the ceremony of waving lights (as an act of
adoration to the deity)
Oh one worthy of adoration! Oh eternal one! he who constantly meditates on
you, who is surrounded by the light rays of Anima and others generated
from your own body, as the self, to him (the devotee) who considers the
wealth of absorption into Siva as equivalent to (but) a piece of straw, the
great fire of dissolution performs the ceremony of waving lights. Oh how
wonderful!
(The devotee of Sakti considers himself superior to Siva.Cf SVL, verse 30 :
The devotee of Siva considers himself inferior to the celestial devotees).

ಚತುಃ ಷಷಾಟೋ ತಂತೇೈಃ ಸಕಲಮತಸಂಧಾಯ ಭುವನಂ

ಸಥತಸತತತತ ಸದೂ ಪರಸವ ಪರತಂತೇೈಃ ಪಶುಪತಃ ,
ಪುನಸತಾನಾಬಥಂಧಾದಖಲ ಪುರುಷಾಥೇೈಥಕ ಘಟನಾ
ಸಾತಂತರಂ ತೇೀ ತಂತರಂ ಕತತಲಮವಾತೀತರದದಮ . ೩೧ .
ಚತುಃ ಷಷಾಟೋ ತಂತೇೈಃ - with the sixty four spiritual disciplines (which do not follow
the Vedic path and aim at Artha and Kama only)
ಸಕಲಂ – all ಅತಸಂಧಾಯ - having deceived
ಭುವನಂ - the world ಸಥತಃ - desisted
ತತ ತತ - that, that (to each individually)
ಸದೂ ಪರಸವ - capable of generating a result
ಪರ ತಂತೇೈಃ - restricted to ಪಶುಪತಃ - Pasupati (Siva)
 ಪುನಃ – but ತಾತ ನಬಥಂಧಾತ - importuned by you
ಅಖಲ ಪುರುಷಾಥಥ - all the principal objects of life (Dharma, Artha, Kama and
Moksha)
ಏಕ ಘಟನಾ - brings together as one ಸಾತಂತರಂ - independently
ತೇೀ ತಂತರಂ - your spiritual discipline (the SriVidya expounded in the
Subhagamapancakam, following the Vedic path and aiming at Moksha)
ಕತತಲಂ - the surface of the earth ಅವಾತೀತರತ - caused to descend
ಇದಮ - this

Pasupati desisted, having deceived all the world, with the sixty four spiritual
disciplines, which are capable of generating a result, restricted to each
individually. But, importuned by you, he caused this, your spiritual discipline
which independently brings together as one, all the principal objects of
human life, to descend to the surface of the earth.
(Pasupati deceived all the world.
Cf SVL, verse 31 : Pasupati rendered the greatest of help to the world).

ಶವಃ ಶಕತಃ ಕಾಮಃ ಕತರಥ ರವಃ ಶೀತಕರಣಃ

ಸಮರೇೂೀ ಹಂಸಃ ಶಕರಸತದನು ಚ ಪರಾ ಮಾರ ಹರಯಃ ,
ಅಮೀ ಹೃಲೇಲೀಖಾಭಸತಸೃಭರವಸಾನೇೀಷು ಘಟತಾ
ಭಜಂತೇೀ ವಣಾಥಸೇತೀ ತವ ಜನನ ನಾಮಾವಯವತಾಮ . ೩೨ .
ಶವಃ - the word Siva standing for the syllable `ka'
ಶಕತಃ - the word Sakti standing for the syllable `e'
ಕಾಮಃ - the word Kama (Cupid) standing for the syllable `i'
ಕತಃ - the word Kshiti (Earth) standing for the syllable `la'
ಅಥಃ - then
ರವಃ - the word Ravi (Sun) standing for the syllable `ha'
ಶೀತಕರಣಃ - the word Sitakirana (Moon) standing for the syllable `sa'
ಸಮರಃ - the word Smara (Cupid) standing for the syllable `ka'
ಹಂಸಃ - the word Hamsa standing for the syllable `ha'
ಶಕರಃ - the word Shakra (Indra) standing for the syllable `la'
ತತ ಅನು ಚ - and following that
ಪರಾ - the word Paraa standing for the syllable `sa'
 ಮಾರಃ - the word Maara (Cupid) standing for the syllable `ka'
ಹರಯಃ - the word Hari standing for the syllable `la'
ಅಮೀ – these ಹೃಲೇಲೀಖಾಭಃ ತಸೃಭಃ - with the three Hrimkaras
ಅವಸಾಣೇೀಷು ಘಟತಾಃ - joined at the end ಭಜಂತೇೀ - they become
ವಣಾಥಃ ತೇೀ - your syllables ತವ ಜನನ - your Oh Mother! (Sakti)
ನಾಮ ಅವಯವತಾಂ - parts of (your) name

Siva, Sakti, Kama, Kshiti (the words standing for the syllables `ka', `e', `i', `la'), then Ravi,
Sitakirana, Smara, Hamsa, Sakra (the words standing for the syllables `ha', `sa', `ka',
`ha', `la'), and following that Paraa, Maara, Hari (the words standing for the syllables `sa',
`ka', `la'). Oh Mother! with the three Hrimkaras joined to the ends of these your syllables,
they become parts of your name (the fifteen syllabled mantra with the sixteenth secret
syllable `Srim' becomes the SriVidya mantra)
(The SriVidya containing the syllable `Sri' and the most sacred mantra for worship of
Sakti.
Cf SVL, verse 32 : Siva's consumption of poison or `Sri', and the time of it's incident the
most sacred for worship of Siva).

ಸಮರಂ ಯೂೀನಂ ಲಕೇಂ ತರತಯಮದಮಾದೌ ತವ ಮನೇೂೀ

ನಥಧಾಯೈಕೇೀ ನತೇಯೀ ನರವಧ ಮಹಾಭೇೂೀಗ ರಸಕಾಃ ,
ಭಜಂತ ತಾಾಂ ಚಂತಾಮಣ ಗುಣನಬದಾೂಕ ವಲಯಾಃ
ಶವಾಗೌಾ ಜುಹಾಂತಃ ಸುರಭಘೃತ ಧಾರಾಹುತ ಶತೇೈಃ . ೩೩ .
ಸಮರಂ - the word Smara (Cupid) standing for the syllable `klim'
ಯೂೀನಂ - the word Yoni standing for the syllable `hrim'
ಲಕೇಂ - the word Lakshmi standing for the syllable `Srim'
ತರತಯಂ ಇದಂ - these three ಆದೌ - in the beginning
ತವ ಮನೇೂೀಃ ನಧಾಯ - having placed in your mantra
ಏಕೇೀ - a few ನತೇಯೀ - Oh Eternal one! (Sakti)
ನರವಧ - endless
ಮಹಾಭೇೂೀಗ - great sacrifice (food offered to God)
ರಸಕಾಃ - connoiseurs
ಭಜಂತ ತಾಾಂ - they worship you
ಚಂತಾಮಣ - the wish yeilding gem
ಗುಣ ನಬದೂ ಅಕ ವಲಯಾಃ - the circles of the rosary tied by thread
 ಶವಾಗೌಾ - in the fire of Sivaa (Sakti)
ಜುಹಾಂತಃ - pouring oblations into the sacrificial fire
ಸುರಭ ಘೃತ - fragrant clarified butter ಧಾರಾ - stream
ಆಹುತ ಶತೇೈಃ - with hundreds of oblations

Having placed these three : Smara, Yoni, Lakshmi (standing for the syllables
`klim', `hrim' and `srim') in the beginning of your mantra, Oh Eternal one !,
a few conoisseurs of endless great sacrifice worship you with the circles of
the rosary with Cintamani gems tied by thread (and) by pouring oblations
into the fire of Sivaa, with hundreds of oblations of fragrant streams of
clarified butter.
(The devotees of Sakti perform endless sacrifice.
Cf SVL, verse 33 : The devotee of Siva worships only once).
ಶರೀರಂ ತಾಂ ಶಂಭೇೂೀಃ ಶಶ ಮಹರ ವಕೇೂೀರುಹ ಯುಗಂ
ತವಾತಾಮನಂ ಮನೇಯೀ ಭಗವತ ನವಾತಾಮನಮನಘಮ ,
ಅತಃ ಶೇೀಷಃ ಶೇೀಷೀತಯಯಮುಭಯ ಸಾಧಾರಣತಯಾ
ಸಥತಃ ಸಂಬಂಧೇೂೀ ವಾಂ ಸಮರಸ ಪರಾನಂದಪರಯೂೀಃ . ೩೪ .
ಶರೀರಂ - the body ತಾಂ - you (Sakti as Paraa at the time of Creation)
ಶಂಭೇೂೀಃ - of Sambhu (Siva as Parananda at the time of Creation)
ಶಶ ಮಹರ - moon, sun ವಕೇೂೀ ರುಹ - the bosom
ಯುಗಂ - endowed with ತವ ಆತಾಮನಂ - your body
ಮನೇಯೀ - I consider ಭಗವತ - Oh Bhagavati! (Oh glorious one!) (Sakti)
ನವ ಆತಾಮನಂ - one having nine parts (Kala, Kula,Naman, Jnana
Citta, Nada, Bindu, Kalaa and Jiva) (Siva)
ಅನಘಂ – sinless ಅತಃ - therefore
ಶೇೀಷಃ ಶೇೀಷೀ - the Accessory - Principal
ಇತ - of the nature of ಅಯಂ - this
ಉಭಯ ಸಾಧಾರಣತಯಾ - being common to both
ಸಥತಃ – exists ಸಂಬಂಧಃ - relationship
ವಾಂ - in you (two) ಸಮರಸ - who are equipoised
ಪರಾನಂದ - Parananda (transcendent bliss or Siva)
 ಪರಯೂೀಃ - Paraa (conciousness or Sakti)

Oh Bhagavati! you are the body of Sambhu, endowed with the sun - moon
for the bosom. (Sakti is Accessory to Siva the Principal at the time of
dissolution). I consider the sinless one with nine parts (Siva) as your body.
(Siva is Accessory to Sakti the Principal at the time of creation). Therefore,
this relationship of the nature of Accessory - Principal exists being common
to both, who are Parananda and Paraa equipoised.
Note : This is the view of the Purvakaulas : the relative dominance of Sakti.
(At the time of dissolution Siva is the Principal and Sakti is the Accessory
and vice versa at creation.
Cf SVL, verse 34 : Sambhu rejoices at the time of dissolution).
ಮನಸತಾಂ ವಯೀಮ ತಾಂ ಮರುದಸ ಮರುತಾುರಥರಸ
ತಾಮಾಪಸತಾಂ ಭೂಮಸತಾಯ ಪರಣತಾಯಾಂ ನ ಹ ಪರಮ ,
ತಾಮೀವ ಸಾಾತಾಮನಂ ಪರಣಮಯತುಂ ವಶಾ ವಪುಷಾ
ಚದಾನಂದಾಕಾರಂ ಶವಯುವತ ಭಾವೇೀನ ಬಭೃಷೇೀ . ೩೫ .
ಮನಃ ತಾಂ - you are the mind (element in the Angya cakra)
ವಯೀಮ ತಾಂ - you are the space (element in the Vishuddhi cakra)
ಮರುತ ಅಸ - you are the air (element in the Anahata cakra)
ಮರುತ ಸಾರಥಃ ಅಸ - you are the fire (element in the Svadhishtana cakra)
ತಾಂ ಆಪಃ - you are the water (element in the Manipura cakra)
ತಾಂ ಭೂಮಃ - you are the earth (element in the Muladhara cakra)
ತಾಯ ಪರಣಯತಾಂ - when you have trasformed (thus)
ನ ಹ ಪರಮ - there is nothing else indeed
ತಾಂ ಏವ - you yourself ಸಾ ಆತಾಮನಂ - own self
ಪರಣಮಯತುಂ - to transform ವಶಾ ವಪುಷಾ - the universe
ಚತ ಆನಂದ ಆಕಾರಂ - the form of conciousness and bliss (Cit Sakti and Ananda
Bhairava or the form of Brahman preceeding creation)
ಶವಯುವತ - Oh wife of Siva! (Sakti)
ಭಾವೇೀನ - by intention
ಬಭೃಷೇೀ - you bear
 You are mind, you are space, you are air, you are fire, you are water (and)
you are earth. When you have transformed (thus), there is nothing else
indeed. You yourself to transform your own self into the universe, bear the
form of conciousness - bliss by intention, Oh wife of Siva!

Note : This is the view of the Uttarakaulas : the absolute dominance of

Sakti.
(Sakti is the micro and macrocosmic universe.
Cf SVL, verse 35 : Siva is all pervasive, within and without).

ತವಾಜಾಚಕರಸಥಂ ತಪನ ಶಶ ಕೇೂೀಟ ದುಯತಧರಂ

ಪರಂ ಶಂಭುಂ ವಂದೇೀ ಪರಮಲತ ಪಾಶಾಥಂ ಪರಚತಾ ,
ಯಮಾರಾಧಯನ ಭಕಾಾ ರವ ಶಶ ಶುಚೀನಾಮವಷಯೀ
ನರಾಲೇೂೀಕೇೀ ಲೇೂೀಕೇೀ ನವಸತ ಹ ಭಾಲೇೂೀಕ ಭುವನೇೀ . ೩೬ .
ತವ - your
ಆಜಾಚಕರಸಥಂ - who is present in the Angya cakra (of the devotee or alternatively
the four Siva cakras in the internal Sricakra in between the brows)
ತಪನ ಶಶ ಕೇೂೀಟ - ten million suns and moons
ದುಯತ ಧರಂ - who bears the lustre of
ಪರಂ ಶಂಭುಂ - Sambhu called Para (Supreme bliss, Siva)
ವಂದೇೀ - I salute ಪರಮಲತ ಪಾಶಾಥಂಂಂ - who is touched on both sides
ಪರಚತಾ - by Paraa Cit (Supreme conciousness, Sakti)
ಯಂ ಆರಾಧಯನ - worshipping whom (Para Sambhu)
ಭಕಾಾ - with devotion
ರವ ಶಶ ಶುಚೀನಾಂ ಅವಷಯೀ - that is beyond the sun, moon and fire
ನರಾಲೇೂೀಕೇೀ - in the invisible ಅಲೇೂೀಕೇೀ - unlike the (visible) world
ನವಸತ ಹ - he indeed lives
ಭಾಲೇೂೀಕ ಭುವನೇೀ - in the luminous plane (the Sahasrara cakra)

I salute the Para Sambhu who is present in your Angya cakra, who bears the
lustre of ten million suns and moons, (and) who is touched on both sides by
Paraa Cit. He, worshipping whom (Para Sambhu) with devotion, certainly
lives in the luminous plane, that is beyond the sun, moon and fire, which is
 invisible and unlike the (visible) world.
Note : The arrangement of the verses 36 - 41 is according to the order of
origin of the five elements, one from the other : mind, space, air, fire, water
and earth and corresponds to the respective cakras mentioned in verses 36 -
41.
(The devotee worships Siva and Sakti in the Sricakra within the body.
Cf SVL, verse 36 :The devotee worships Siva within the body).

ವಶುದೌೂ ತೇೀ ಶುದೂಸಫಟಕ ವಶದಂ ವಯೀಮ ಜನಕಮ

ಶವಂ ಸೇೀವೇೀ ದೇೀವೀಮಪ ಶವಸಮಾನ ವಯವಸತಾಮ ,
ಯಯೂೀಃ ಕಾಂತಾಯ ಯಾಂತಾಯಃ ಶಶಕರಣ ಸಾರೂಪಯ ಸರಣೇೀಃ
ವಧೂತಾಂತಧಾಾಥಂತಾ ವಲಸತ ಚಕೇೂೀರೀವ ಜಗತೀ . ೩೭ .
ವಶುದೌೂ ತೇೀ - in your Vishuddhi cakra
ಶುದೂ ಸಫಟಕ - flawless crystal
ವಶದಂ - pure
ವಯೀಮ ಜನಕಮ - the originator of the space element
ಶವಂ ಸೇೀವೇೀ - I worship Siva
ದೇೀವೀಂ ಅಪ - along with Devi (Sakti)
ಶವ ಸಮಾನ ವಯವಸತಾಂ - whose functions are equal to Siva
ಯಯೂೀಃ ಕಾಂತಾಯಃ - whose (Siva and Sakti) lustre
ಯಾಂತಾಯಃ - emerging
ಶಶ ಕರಣ - moon beams
ಸಾರೂಪಯ ಸರಣೇೀಃ - arranged similar to
ವಧೂತ - dispelled
ಅಂತಃ ಧಾಾಂತಾ - inner darkness
ವಲಸತ - shines
ಚಕೇೂೀರೀ ಇವ - like the Cakora bird (a mythological bird which subsists on moon
beams, and hence rejoices, as per poetic convention)
ಜಗತೀ - the worlds (heaven, earth and the nether worlds)

I worship Siva, in your Vishuddhi cakra, who is pure as flawless crystal, who
is the originator of the space element, along with Devi, whose functions are
 equal to Siva; by whose emerging lustre arranged similar to moon beams,
the worlds shine like the Cakora bird, with the inner darkness dispelled.
(The devotee worshipping Siva and Sakti, rejoices with his ignorance
dispelled.
Cf SVL, verse 37 : The wise devotees of Siva obtain the joy of Siva who is
with Uma).

ಸಮುನೇಲತ ಸಂವತಾಮಲ ಮಕರಂದೇೈಕ ರಸಕಂ

ಭಜೇೀ ಹಂಸದಾಂದಾಂ ಕಮಪ ಮಹತಾಂ ಮಾನಸಚರಮ ,
ಯದಾಲಾಪಾದಷಾಟಶ ಗುಣತ ವದಾಯ ಪರಣತಃ
ಯದಾದತೇತೀ ದೇೂೀಷಾದ ಗುಣಮಖಲಮದಭೋಃ ಪಯ ಇವ . ೩೮ .
ಸಮುನೇಲತ - fully bloomed
ಸಂವತ ಕಮಲಂ - lotus of knowledge
ಮಕರಂದಃ ಏಕ ರಸಕಂ - which relish only the honey
ಭಜೇೀ - I adore
ಹಂಸ ದಾಂದಾಂ - the pair of swans, Ham (Siva) and Sa (Sakti)
ಕಂ ಅಪ - which are indescribable
ಮಹತಾಂ - of great men
ಮಾನಸ ಚರಂ - which move in the Manasa lake of the heart (swans permanently
reside in the Manasa lake as per poetic convention)
ಯತ ಆಲಾಪಾತ - from whose conversation
ಅಷಾಟದಶ ಗುಣತ - enumerated as eighteen (Vedas, Vedangas etc)
ವದಾಯಃ - systems of knowledge
ಪರಣತಃ – developed ಯತ ಆದತೇತೀ - which accept
ದೇೂೀಷಾತ - from sin ಗುಣಂ ಅಖಲಂ - all virtue
ಅದಭೋಃ ಪಯ ಇವ - like milk from water (as per poetic convention swans can
seperate milk from water)

I adore the indescribable pair of swans (Siva and Sakti), which relish only
the honey of the fully bloomed lotus of knowledge, which move in the
Manasa lake of the hearts of great men, from whose conversation the
systems of knowledge enumerated as eighteen developed (and) which
accept all virtue from sin, like (seperating) milk from water.
 (Siva and Sakti are in the Manasa lake of the heart.
Cf SVL, verse 38 : Siva and Sakti are in the lake of the heart).

ತವ ಸಾಾಧಷಾಾನೇೀ ಹುತವಹಮಧಷಾಾಯ ನರತಂ

ತಮೀಡೇೀ ಸಂವತಥಂ ಜನನ ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಮ ,
ಯದಾಲೇೂೀಕೇೀ ಲೇೂೀಕಾನ ದಹತ ಮಹತ ಕೇೂರೀಧ ಕಲತೇೀ
ದಯಾದಾರಥ ಯಾ ದೃಷಟಃ ಶಶರಮುಪಚಾರಂ ರಚಯತ . ೩೯ .
ತವ ಸಾಾಧಷಾಾನೇೀ - in your Svadhishthana cakra
ತವಹಂ - the fire element
ಅಧಷಾಾಯ - having stationed
ನರತಂ - uninterruptedly
ತಂ ಈಡೇೀ - I praise
ಸಂವತಥಂ - fire of dissolution (Siva as Rudra, the lord of dissolution or Sakti
conceived as the fire of dissolution)
ಜನನ - Oh Mother! (Sakti)
ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಂ - and that great Samayaa (Sakti)
ಯತ ಆಲೇೂೀಕೇೀ - the sight of which (the fire)
ಲೇೂೀಕಾನ ದಹತ - burns the worlds
ಮಹತ - great
ಕೇೂರೀಧ ಕಲತೇೀ - impelled by anger (of Rudra)
ದಯಾ ಆದಾರಥ - tender with compassion
ಯಾ ದೃಷಟಃ - that look
ಶಶರಂ ಉಪಚಾರಂ - cooling remedy
ರಚಯತ - effects

Oh Mother! having stationed the fire element in your Svadhishthana cakra, I

praise uninterruptedly that fire of dissolution (Siva as Rudra) and that great
Samayaa. The sight of which, (the fire) impelled by the great anger (of
Rudra) burns the worlds, (while) that look (of your's), tender with
compassion effects a cooling remedy.
(Sakti's look effects a cooling remedy.
Cf SVL, verse 39 : Siva causes the sovereign remedy of knowledge - bliss to
fructify).
ತಟತಾಂತಂ ಶಕಾಾ ತಮರ ಪರಪಂಥ ಸುಫರಣಯಾ
ಸುಫರನಾಾನಾ ರತಾಾಭರಣ ಪರಣದೇೂೀಂದರಧನುಷಮ ,
ತವ ಶಾಯಮಂ ಮೀಘಂ ಕಮಪ ಮಣಪೂರೇೈಕ ಶರಣಂ
ನಷೇೀವೇೀ ವಷಥಂತಂ ಹರಮಹರ ತಪತಂ ತರಭುವನಮ . ೪೦ .
ತಟತಾಂತಂ - as lightning
ಶಕಾಾ - with Sakti
ತಮರ ಪರಪಂಥ - foe of darkness
ರಣಯಾ - flashing
ರನ - shining
ನಾನಾ ರತಾ ಆಭರಣ - variegated gem studded ornaments
ಪರಣದೂ - formed
ಇಂದರ ಧನುಷಂ - rainbow
ತವ - your
ಶಾಯಮಂ ಮೀಘಂ - dark cloud
ಕಂ ಅಪ - indescribable
ಮಣಪೂರ - the Manipura cakra
ಏಕ ಶರಣಂ - sole resort
ನಷೇೀವೇೀ - I worship
ವಷಥಂತಂ - which showers
ಹರ ಮಹರಃ - the fire of dissolution
ತಪತಂ ತರಭುವನಂ - the burnt three worlds (heaven, earth and nether worlds)

I worship that indescribable dark cloud which showers on the three worlds
burnt by the fire of dissolution, which has your Manipura cakra as the sole
resort, with Sakti as lightning flashing as the foe of darkness, (and) with a
rainbow formed by (your) shining variegated gem studded ornaments.
(The rain water of Sakti as the cloud cools the burnt worlds.
Cf SVL, verse 40 : The nectarean water of Siva's tale causes the crop of
devotion to fructify).
 ತವಾಧಾರೇೀ ಮಲೇೀ ಸಹ ಸಮಯಯಾ ಲಾಸಯಪರಯಾ
ನವಾತಾಮನಂ ಮನೇಯೀ ನವರಸ ಮಹಾತಾಂಡವ ನಟಂ ,
ಉಭಾಭಾಯಮೀತಾಭಾಯಮುದಯ ವಧಮುದೇಶಯ ದಯಯಾ
ಸನಾಥಾಭಾಯಂ ಜಜೇೀ ಜನಕ ಜನನೀಮತ ಜಗದದಮ . ೪೧ .
ತವ ಆಧಾರೇೀ ಮಲೇೀ - in your Muladhara cakra
ಸಹ ಸಮಯಯಾ - with Samayaa (Sakti)
ಲಾಸಯ ಪರಯಾ - intent on the Lasya dance (dance of women)
ನವ ಆತಾಮನಂ - one having nine parts (Siva)
ಮನೇಯೀ - I worship
ನವ ರಸ - the nine sentiments (of poetics)
ಮಹಾ ತಾಂಡವ - the wonderful Tandava dance (dance of men)
ನಟಂ - dancing
ಉಭಾಭಾಯಂ ಏತಾಭಾಯಂ - in these two
ಉದಯ ವಧಂ ಉದೇಶಯ - having creation as the object
ದಯಯಾ ಸನಾಥಾಭಾಯಂ - who are endowed with compassion
ಜಜೇೀ - acquired
ಜನಕ ಜನನೀಮತ - a father and mother
ಜಗತ ಇದಮ - this world

In your Muladhara cakra, I worship Samayaa (Sakti) intent on the Lasya

dance, with Navatman (Siva) dancing the wonderful Tandava dance (with
it's) nine sentiments. This world has acquired a father and mother in these
two, having creation as the object, (and) who are endowed with compassion.
(Worship of Samayaa, the name of Sakti assigned by the Samayacarins who
worship mentally and Navatman, the name of Siva assigned by the Kaulas
who worship externally.
Cf SVL, verse 41 : The mind (for internal worship) and the sense and motor
organs (for external worship) engage in the worship of Siva).
ಇತ ಶರೀಸೌಂದಯಥಲಹಯಾಥಂ ಆನಂದಲಹಯಾಥಖಯಃ ಪರಥಮೂೀಭಾಗಃ ಸಮಾಪತಃ
Here ends Anandalahari, the first part of Soundaryalahari.

ಸೌಂದಯಯಲಹರ -
 ಗತೇೈಮಾಥಣಕಯತಾಂ ಗಗನಮಣಭಃ ಸಾಂದರಘಟತಂ
ಕರೀಟಂ ತೇೀ ಹೇೈಮಂ ಹಮಗರಸುತೇೀ ಕೀತಥಯತ ಯಃ ,
ಸ ನೀಡೇೀಯಚಾಾಯಾಚುಾರಣಶಬಲಂ ಚಂದರ ಶಕಲಂ
ಧನುಃ ಶೌನಾಸೀರಂ ಕಮತ ನ ನಬಧಾಾತ ಧಷಣಾಮ . ೪೨ .

ಗತೇೈಃ ಮಾಣಕಯತಾಂ - which have become gems

ಗಗನ ಮಣಭಃ - with the twelve Adityas (suns)
ಸಾಂದರ ಘಟತಂ - densely combined
ಕರೀಟಂ ತೇೀ - your crown
ಹೇೈಮಂ - golden
ಹಮ ಗರ ಸುತೇೀ - Oh daughter of the snowy mountain! (Sakti)
ಕೀತಥಯತ ಯಃ - he who narrates
ನೀಡೇೀಯಚಾಾಯಾ - lustre of the celestial orbs
ಛುರಣ ಶಬಲಂ - enveloped by variegated colour
ಚಂದರ ಶಕಲಂ - the fragment of the moon (crescent moon)
ಧನುಃ ಶೌನಾಸೀರಂ - bow of Indra (rainbow)
ಕಂ ಇತ - is it?
ನ ನಬಧಾಾತ - will he not compose?
ಧಷಣಾಮ - in the hymn

Oh daughter of the snowy mountain! he who narrates of your golden crown

with the twelve suns which have become gems that are densely combined,
will he not compose in the hymn that the fragment of the moon is the
rainbow, enveloped as it is by variegated colour from the lustre of the
celestial orbs (the suns)?

ಧುನೇೂೀತು ಧಾಾಂತಂ ನಸುತಲತದಲತೇೀಂದೀವರ ವನಂ

ಘನಸಾಗೂ ಶಲಕಂ ಚಕುರ ನಕುರುಂಬಂ ತವ ಶವೇೀ ,
 ಯದೀಯಂ ಸೌರಭಯಂ ಸಹಜಮುಪಲಬುೂಂ ಸುಮನಸೇೂೀ
ವಸಂತಯಸಮನ ಮನೇಯೀ ವಲಮಥನ ವಾಟೀ ವಟಪನಾಮ . ೪೩ .
ಧುನೇೂೀತು - let it remove
ಧಾಾಂತಂ ನಃ - our darkness (ignorance)
ತುಲತ - resembles
ದಲತ ಇಂದೀವರ ವನಂ - the full bloomed blue lotus cluster
ಘನ ಸಾಗೂ - which is dense, glossy
ಶಲಕಂ - soft
ಚಕುರ ನಕುರುಂಬಂ - mass of hair
ತವ ಶವೇೀ - your Oh Sivaa! (Sakti)
ಯತ ಇಯಂ - of which (this hair)
ಸೌರಭಯಂ - fragrance
ಸಹಜಂ - natural
ಉಪಲಬುೂಂ - to obtain
ಸುಮನಸಃ - the flowers
ವಸಂತ - dwell
ಅಸಮನ - in this (it)
ಮನೇಯೀ - I think
ವಲ ಮಥನ - the enemy of Vala (Indra)
ವಾಟೀ ವಟಪನಾಮ - the trees of the garden

Oh Sivaa! let your mass of hair which is dense, glossy (and) soft, which
resembles the full bloomed blue lotus cluster remove our darkness. I think,
to obtain the natural fragrance of which, the flowers of the trees of the
garden of Indra dwell in it.

ತನೇೂೀತು ಕೇೀಮಂ ನಸತವ ವದನಸೌಂದಯಥ ಲಹರೀ

ಪರೀವಾಹಸೇೂರೀತಃ ಸರಣರವ ಸೀಮಂತಸರಣಃ ,
ವಹಂತೀ ಸಂದೂರಂ ಪರಬಲಕಬರೀ ಭಾರ ತಮರ
 ದಾಷಾಂ ಬೃಂದೇೈಬಥಂದೀಕೃತಮವ ನವೀನಾಕಥ ಕರಣಮ . ೪೪ .
ತನೇೂೀತು - let it grant
ಕೇೀಮಂ ನಃ - our well being
ತವ - your
ವದನ ಸೌಂದಯಥ ಲಹರೀ - wave of facial beauty
ಪರೀವಾಹ ಸೇೂರೀತಃ - overflowing stream
ಸರಣಃ ಇವ - like the path
ಸೀಮಂತ ಸರಣಃ - the line of hair parting
ವಹಂತೀ - which bears
ಸಂದೂರಂ - vermillion powder (worn by married women as an auspicious
symbol)
ಪರಬಲ - the very great
ಕಬರೀ ಭಾರ - mass of hair
ತಮರ - darkness
ದಾಷಾಂ ಬೃಂದೇೈಃ - multitude of foes
ಬಂದೀ ಕೃತಂ ಇವ - as if captured by
ನವೀನ - newly (risen)
ಅಕಥ ಕರಣಂ - ray of the sun

Let (your) line of hair parting, which is like the path of an overflowing stream
from the wave of your facial beauty, which bears the vermillion powder,
(like) the ray of the newly (risen) sun, (and) which is as if captured by the
very great mass of hair, like the multitude of foes (in the form of) darkness,
grant our well being.

ಅರಾಲೇೈಃ ಸಾಭಾವಾಯದಲ ಕಲಭ ಸಶರೀಭರಲಕೇೈಃ

ಪರೀತಂ ತೇೀ ವಕತಂ ಪರಹಸತ ಪಂಕೇೀರುಹ ರುಚಮ ,
ದರಸೇೇರೇೀ ಯಸಮನ ದಶನರುಚ ಕಂಜಲಾ ರುಚರೇೀ
ಸುಗಂಧೌ ಮಾದಯಂತ ಸಮರ ದಹನ ಚಕುಮಥಧುಲಹಃ . ೪೫ .
 ಅರಾಲೇೈಃ - curly
ಸಾಭಾವಾಯತ - naturally
ಅಲ ಕಲಭ - young bees
ಸಶರೀಭಃ - with the beauty
ಅಲಕೇೈಃ - by hair
ಪರೀತಂ - surrounded
ತೇೀ ವಕತಂ - your face
ಪರಹಸತ - ridicules
ಪಂಕೇೀರುಹ ರುಚಂ - the beauty of the lotus
ದರಸೇೇರೇೀ - slight smile
ಯಸಮನ - in which (your face)
ದಶನ ರುಚ - the lustrous teeth
ಕಂಜಲಾ ರುಚರೇೀ - the beautiful lotus filaments
ಗಂಧೌ - which is fragrant
ಮಾದಯಂತ - they rejoice
ಸಮರ ದಹನ - the scorcher of Cupid (Siva)
ಚಕುಃ - the eyes
ಮಧುಲಹಃ - the bees

Your face surrounded by naturally curly hair with the beauty of young bees,
ridicules the beauty of the lotus. In which (face), there is a slight smile, the
lustrous teeth are the beautiful lotus filaments, which is fragrant, and in
which the honey bees of the eyes of Siva rejoice.

ಲಲಾಟಂ ಲಾವಣಯ ದುಯತ ವಮಲಮಾಭಾತ ತವ ಯತ

ದಾತೀಯಂ ತನಮನೇಯೀ ಮಕುಟಘಟತಂ ಚಂದರಶಕಲಮ ,
ವಪಯಾಥಸ ನಾಯಸಾದುಭಯಮಪ ಸಂಭೂಯ ಚ ಮಥಃ
ಸುಧಾಲೇೀಪಸೂಯತಃ ಪರಣಮತ ರಾಕಾ ಹಮಕರಃ . ೪೬ .
 ಲಲಾಟಂ - forehead
ಲಾವಣಯ ದುಯತ - lustrous beauty
ವಮಲಂ - pure
ಆಭಾತ - shines
ತವ - of your's
ಯತ - that
ದಾತೀಯಂ - the second
ತತ ಮನೇಯೀ - I think, it
ಮಕುಟ ಘಟತಂ - enjoined to the crown
ಚಂದರ ಶಕಲಂ - fragment of moon (crescent moon)
ವಪಯಾಥಸ ನಾಯಸಾತ - on placing in reverse
ಉಭಯಂ - the two
ಅಪ - and
ಸಂಭೂಯ ಚ ಮಥಃ - and combined mutually
ಸುಧಾ ಲೇೀಪ ಸೂಯತಃ - with the seam plastered by nectar
ಪರಣಮತ - transforms
ರಾಕಾ ಹಮಕರಃ - the moon on a full moon night

That forehead of yours which shines with pure lustrous beauty, I think it to
be the second fragment of moon, enjoined to (your) crown. And the two on
placing in reverse, and combined mutually, with the seam plastered by
nectar, transforms into the moon on a full moon night.

ಭುರವೌ ಭುಗೇಾೀ ಕಂಚದ ಭುವನ ಭಯ ಭಂಗ ವಯಸನನ

ತಾದೀಯೀ ನೇೀತಾರಭಾಯಂ ಮಧುಕರ ರುಚಭಾಯಂ ಧೃತಗುಣಮ ,
ಧನುಮಥನೇಯೀ ಸವೇಯೀತರಕರ ಗೃಹೀತಂ ರತಪತೇೀಃ
ಪರಕೇೂೀಷೇಾೀ ಮುಷೌಟ ಚ ಸಥಗಯತ ನಗೂಢಾಂತರಮುಮೀ . ೪೭ .
ಭುರವೌ - eyebrows
ಭುಗೇಾೀ ಕಂಚತ - slightly curved
ಭುವನ ಭಯ ಭಂಗ ವಯಸನನ - Oh one devoted to defeating fear of the world! (Sakti)
 ತಾದೀಯೀ - your
ನೇೀತಾರಭಾಯಂ - with (your) eyes
ಮಧುಕರ ರುಚಭಾಯಂ - beautiful as bees
ಧೃತ ಗುಣಂ ಧನುಃ - the bow with (bow) string fixed
ಮನೇಯೀ - I think
ಸವೇಯೀತರಕರ ಗೃಹೀತಂ - grasped by the left hand
ರತ ಪತೇೀಃ - of the husband of Rati (Cupid)
ಪರಕೇೂೀಷೇಾೀ ಮುಷೌಟ ಚ - the elbows and fist
ಸಥಗಯತ - conceals
ನಗೂಢಾಂತರಂ - hidden middle
ಉಮೀ - Oh Uma! (Sakti)

Oh Uma! Oh one devoted to destroying fear of the world ! I think your

slightly curved eyebrows are (like) the bow of Cupid, with (your eyes),
beautiful as bees, the fixed bow string, grasped by the left hand, with the
middle hidden by the elbow and the fist which conceals (it).
Note : For a description of the bow of Cupid, see verse 6.

ಅಹಃ ಸೂತೇೀ ಸವಯ ತವ ನಯನಮಕಾಥತಮಕತಯಾ

ತರಯಾಮಂ ವಾಮಂ ತೇೀ ಸೃಜತ ರಜನೀನಾಯಕತಯಾ ,
ತೃತೀಯಾ ತೇೀ ದೃಷಟದಥರದಲತ ಹೇೀಮಾಂಬುಜ ರುಚಃ
ಸಮಾಧತೇತೀ ಸಂಧಾಯಂ ದವಸ ನಶಯೂೀರಂತರಚರೀಮ . ೪೮ .
ಅಹಃ - the day
ಸೂತೇೀ - begets
ಸವಯ ತವ ನಯನಂ - your right eye
ಅಕಾಥತಮಕತಯಾ - being of the nature of the sun
ತರಯಾಮಂ - night
 ವಾಮಂ ತೇೀ - your left
ಸೃಜತ - creates
ರಜನೀ ನಾಯಕತಯಾ - being of the nature of the moon
ತೃತೀಯಾ - third
ತೇೀ ದೃಷಟಃ - your eye
ದರ ದಲತ - slightly blossomed
ಹೇೀಮಾಂಬುಜ - golden lotus
ರುಚಃ - lustre
ಸಮಾಧತೇತೀ - produces well
ಸಂಧಾಯಂ - twilight
ದವಸ ನಶಯೂೀಃ - day and night
ಅಂತರ ಚರೀಮ - abiding in between

Your right eye being of the nature of the sun, begets the day, your left (eye)
being of the nature of the moon creates the night. Your third eye with the
lustre of a slightly blossomed golden lotus produces well the twilight, abiding
inbetween the day and night.

ವಶಾಲಾ ಕಲಾಯಣೀ ಸುಫಟರುಚರಯೂೀಧಾಯ ಕುವಲಯೈಃ

ಕೃಪಾಧಾರಾಧಾರಾ ಕಮಪ ಮಧುರಾಭೇೂೀಗವತಕಾ ,
ಅವಂತೀ ದೃಷಟಸೇತೀ ಬಹುನಗರ ವಸಾತರ ವಜಯಾ
ಧುರವಂ ತತತನಾಾಮ ವಯವಹರಣ ಯೂೀಗಾಯ ವಜಯತೇೀ . ೪೯ .
ವಶಾಲಾ - wide
ಕಲಾಯಣೀ - auspicious
ಸುಫಟ ರುಚಃ - full bloomed beauty
ಅಯೂೀಧಾಯ - unassailable (in beauty)
ಕುವಲಯೈಃ - by blue water lilies
ಕೃಪಾ ಧಾರಾ - stream of compassion
ಆಧಾರಾ - reservoir
ಕಂ ಅಪ ಮಧುರಾ - indescribably sweet
 ಆಭೇೂೀಗವತಕಾ - long
ಅವಂತೀ - protecting
ದೃಷಟಃ ತೇೀ - your eyes
ಬಹು ನಗರ - many cities
ವಸಾತರ ವಜಯಾ - surpassing the expanse
ಧುರವಂ - certainly
ತತ ತತ ನಾಮ - by their respective names (the cities named Visala, Kalyani,
Ayodhya, Dhara, Madhura, Bhogavati, Avanti and Vijaya)
ವಯವಹರಣ ಯೂೀಗಾಯ - deserving of usage
ವಜಯತೇೀ - victorious

Wide, auspicious, of full bloomed beauty, unassailable by blue water lilies,

the reservoir of a stream of compassion, indescribably sweet, long,
protecting, surpassing the expanse of many cities and deserving of usage by
their respective names (Visala, Kalyani etc.), your eyes are certainly
victorious.

ಕವೀನಾಂ ಸಂದಭಥ ಸತಬಕ ಮಕರಂದೇೈಕ ರಸಕಂ

ಕಟಾಕ ವಾಯಕೇೀಪ ಭರಮರಕಲಭೌ ಕಣಥಯುಗಲಮ ,
ಅಮುಂಚಂತೌ ದೃಷಾಟಾ ತವ ನವರಸಾಸಾಾದ ತರಲೌ
ಅಸೂಯಾ ಸಂಸಗಾಥದಲಕ ನಯನಂ ಕಂಚದರುಣಮ . ೫೦.
ಕವೀನಾಂ - of poets
ಸಂದಭಥಃ - composition
ಸತಬಕ - flower cluster
ಮಕರಂದ - honey (of flowers)
ಏಕ ರಸಕಂ - solely relishing
ಕಟಾಕ ವಾಯಕೇೀಪ - distracted glance
ಭರಮರ ಕಲಭೌ - young bees
ಕಣಥ ಯುಗಲಂ - pair of ears (listening to the composition)
ಅಮುಂಚಂತೌ - not releasing
ದೃಷಾಟಾ - having seen
 ತವ - your
ನವ ರಸ - nine (poetic) sentiments (Sringara, Raudra, Vira, Bhayanaka, Hasya,
Karuna, Adbhuta, Bibhatsa and Santa)
ಆಸಾಾದ ತರಲೌ - wanton in the relish
ಅಸೂಯಾ - envy
ಸಂಸಗಾಥತ - by contact with
ಅಲಕ ನಯನಂ - the eye on the forehead
ಕಂಚತ ಅರುಣಮ - is a little red

Having seen your distracted glance (resembling) young bees solely relishing
the honey of the flower cluster of the composition of poets, wanton in the
relish of the nine sentiments (Sringara etc.) not releasing (your) pair of ears,
the eye on (your) forehead is a little red by contact with envy.

ಸೌಂದಯಥಲ ಹರ ೫೧ - ೬೦

ಶವೇೀ ಶೃಂಗಾರಾದಾರಥ ತದತರಜನೇೀ ಕೃತುಾಪರಾ

ಸರೇೂೀಷಾ ಗಂಗಾಯಾಂ ಗರಶಚರತೇೀ ವಸಮಯವತೀ ,
ಹರಾಹಭೇೂಯೀ ಭೀತಾ ಸರಸರುಹ ಸೌಭಾಗಯ ಜನನೀ
ಸಖೀಷು ಸೇೇರಾ ತೇೀ ಮಯ ಜನನ ದೃಷಟಃ ಸಕರುಣಾ . ೫೧ .
ಶವೇೀ - upon Siva
ಶೃಂಗಾರ ಆದಾರಥ - melts with love (Sringara)
ತತ ಇತರ ಜನೇೀ - upon other men
ಕೃತುಾಪರಾ - exceedingly contemptuos (Bibhatsa)
ಸರೇೂೀಷಾ - with anger (Raudra)
ಗಂಗಾಯಾಂ - upon Ganga
ಗರಶ ಚರತೇೀ - at the story of Girisa (Siva)
ವಸಮಯವತೀ - astonished (Adbhuta)
ಹರ ಅಹಭೇೂಯೀ - upon the serpents of Hara (Siva)
ಭೀತಾ - frightened (Bhayanaka)
 ಸರಸರುಹ - lotuses
ಸೌಭಾಗಯ ಜನನೀ - producer of beauty (redness), (Vira)
ಸಖೀಷು - upon friends ಸೇೇರಾ - smiling
ತೇೀ – your ಮಯ ಜನನ - on me Oh Mother!
ದೃಷಟಃ – eye ಸಕರುಣಾ - with compassion (Karuna)

Oh Mother! your eye melts with love (looking) upon Siva, is exceedingly
contemptuos (while looking) on other men, is with anger (when looking)
upon Ganga, is astonished at the story of Girisa, is frightened (when looking)
upon the serpents of Hara, (it) is the producer of beauty in lotuses, smiling
(when) looking upon friends and is with compassion (when looking) upon
me.

ಗತೇೀ ಕಣಾಥಭಯಣಥಂ ಗರುತ ಇವ ಪಕಾಮಣ ದಧತೀ

ಪುರಾಂ ಭೇೀತುತಶಚತತಪರಶಮ ರಸ ವದಾರವಣ ಫಲೇೀ ,
ಇಮೀ ನೇೀತೇರೀ ಗೇೂೀತಾರಧರಪತ ಕುಲೇೂೀತತಂಸ ಕಲಕೇೀ
ತವಾಕಣಾಥಕೃಷಟ ಸಮರಶರ ವಲಾಸಂ ಕಲಯತಃ . ೫೨ .
ಗತೇೀ - which have approached
ಕಣಥ ಅಭಯಣಥಂ - the proximity of the ear
ಗರುತ ಇವ - like feathers
ಪಕಾಮಣ - eyelashes
ದಧತೀ - which bear
ಪುರಾಂ ಭೇೀತುತಃ - the destroyer of the bodies (physical, causal and astral), (Siva)
ಚತತ - the mind
ಪರಶಮ ರಸ - the sentiment of quietism
ವದಾರವಣ - the defeat
ಫಲೇೀ - which have as the object
ಇಮೀ ನೇೀತೇರೀ - these two eyes
ಗೇೂೀತಾರಧರಪತ - the lord of the mountains (Himavan)
ಕುಲ ಉತತಂಸ ಕಲಕೇೀ - Oh bud on the family crest! (Sakti)
 ತವ ಆಕಣಥ ಆಕೃಷಟ - drawn upto your ear
ಸಮರ ಶರ - the arrow of Cupid
ವಲಾಸಂ ಕಲಯತಃ - they pocess the grace

Oh bud on the family crest of Himavan! these eyes of yours, which have
approached the proximity of the ear, which bear eyelashes like feathers,
which have the defeat of the sentiment of quietism of the mind of Siva as
the object, drawn upto the ear, they pocess the grace of the arrow of Cupid.

ವಭಕತ ತೇೈವಣಯಥಂ ವಯತಕರತ ಲೀಲಾಂಜನತಯಾ

ವಭಾತ ತಾನೇಾೀತರ ತರತಯಮದಮೀಶಾನ ದಯತೇೀ ,
ಪುನಃ ಸರಷುಟಂ ದೇೀವಾನ ದುರಹಣಹರರುದಾರನುಪರತಾನ
ರಜಃ ಸತಾಂ ಬಭರತ ತಮ ಇತ ಗುಣಾನಾಂ ತರಯಮವ . ೫೩ .
ವಭಕತ - seperate
ತೇೈವಣಯಥಂ - three colours (red, white and blue)
ವಯತಕರತ - in combination
ಲೀಲಾಂಜನತಯಾ - with beautifying collyrium
ವಭಾತ - shines
ತಾತ ನೇೀತರ ತರತಯಂ - your three eyes
ಇದಂ - this (these eyes)
ಈಶಾನ ದಯತೇೀ - Oh beloved of Isana (Siva)
ಪುನಃ ಸರಷುಟಂ - to recreate
ದೇೀವಾನ - the gods
ದುರಹೀಣ ಹರ ರುದಾರನ - Druhina (Brahma), Hari (Vishnu) and Rudra (arising from
rajas, satva and tamas respectively)
ಉಪರತಾನ - who have ceased to exist (in universal dissolution)
ರಜಃ - the property of rajas (red as per poetic convention)
ಸತಾಂ - the property of satvam (white as per poetic convention)
ಬಭರತ - bearing
 ತಮ - the property of tamas (blue as per poetic convention)
ಇತ ಗುಣಾನಾಂ - the properties which are
ತರಯಂ ಇವ - the three, as if

Oh beloved of Isana ! these your three eyes shine with the three seperate
colours (red, white and blue) in combination with beautifying collyrium, as if
bearing the three properties which are : rajas, satva and tamas, to recreate
the gods Druhina, Hari and Rudra, who have ceased to exist.

ಪವತರೀಕತುಥಂ ನಃ ಪಶುಪತ ಪರಾಧೀನ ಹೃದಯೀ

ದಯಾ ಮತೇೈನೇೀಥತೇೈರರುಣ ಧವಲ ಶಾಯಮ ರುಚಭಃ ,
ನದಃ ಶೇೋೀಣೇೂೀ ಗಂಗಾ ತಪನತನಯೀತ ಧುರವಮಮುಮ
ತರಯಾಣಾಂ ತೀಥಾಥನಾಮುಪನಯಸ ಸಂಭೇೀದಮನಘಮ . ೫೪ .
ಪವತರೀ ಕತುಥಂ - in order to purify
ನಃ - us
ಪಶುಪತ ಪರಾಧೀನ ಹೃದಯೀ - Oh one with a heart subservient to Pasupati (Siva)!
ದಯಾ ಮತೇೈಃ ನೇೀತೇೈಃ - with eyes allied to compassion
ಅರುಣ - red
ಧವಲ - white
ಶಾಯಮ ರುಚಭಃ - (and) dark blue colours
ನದಃ ಶೇೋೀಣೇೂೀ - the river Sona (red in colour)
ಗಂಗಾ - the river Ganga (white in colour)
ತಪನ ತನಯಾ ಇತ - the river Kalindi or Yamuna (dark in colour), which are
ಧುರವಂ - it is certain
ಅಮುಂ - this
ತರಯಾಣಾಂ ತೀಥಾಥನಾಂ - the three holy rivers
ಉಪನಯಸ - you bring near
ಸಂಭೇೀದಂ ಅನಘಮ - pure confluence

Oh one with a heart subservient to Pasupati! with eyes allied to compassion,

(and) with red, white and dark blue colours, it is certain that you bring near
(us) this pure confluence of the three holy rivers which are : the river Sona,
the Ganga and the Yamuna in order to purify us.

ನಮೀಷೇೂೀನೇೇಷಾಭಾಯಂ ಪರಲಯಮುದಯಂ ಯಾತ ಜಗತೀ

ತವೇೀತಾಯಹುಃ ಸಂತೇೂೀ ಧರಣಧರ ರಾಜನಯತನಯೀ ,
ತಾದುನೇೇಷಾಜಾೋತಂ ಜಗದದಮಶೇೀಷಂ ಪರಲಯತಃ
ಪರತಾರತುಂ ಶಂಕೇೀ ಪರಹೃತ ನಮೀಷಾಸತವ ದೃಶಃ . ೫೫ .
ನಮೀಷ - closing of the eye lids
ಉನೇೇಷಾಭಾಯಂ - opening of the eye lids
ಪರಲಯಂ ಉದಯಂ - annihilation (and) creation
ಯಾತ ಜಗತೀ - the world proceeds to
ತವ - your
ಇತ ಆಹುಃ ಸಂತಃ - thus say good men
ಧರಣಧರ ರಾಜನಯ ತನಯೀ - Oh daughter of the royal mountain! (Sakti)
ತಾತ ಉನೇೇಷಾತ ಜಾತಂ - born of the opening of your eye lids
ಜಗತ ಇದಂ - this world
ಅಶೇೀಷಂ - entire
ಪರಲಯತಃ - from annihilation
ಪರತಾರತುಂ - to protect
ಶಂಕೇೀ - I think
ಪರಹೃತ - abandoned
ನಮೀಷಾಃ - closing the eye lids
ತವ ದೃಶಃ - your eye

Oh daughter of the royal mountain! good men say thus: "the world proceeds
to annihilation (and) creation on the closing and opening of your eye lids". I
suspect that your eye has abandoned closing the eye lids to protect this
entire world born of the opening of your eye lids, from annihilation.
 ತವಾಪಣೇೀಥ ಕಣೇೀಥ ಜಪನಯನ ಪೇೈಶುನಯ ಚಕತಾ
ನಲೀಯಂತೇೀ ತೇೂೀಯೀ ನಯತಮನಮೀಷಾಃ ಶಫರಕಾಃ ,
ಇಯಂ ಚ ಶರೀಬಥದೂಚಾದ ಪುಟಕವಾಟಂ ಕುವಲಯಂ
ಜಹಾತ ಪರತೂಯಷೇೀ ನಶ ಚ ವಘಟಯಯ ಪರವಶತ . ೫೬ .
ತವ - your
ಅಪಣೇೀಥ - Oh Aparna! (Sakti)
ಕಣೇೀಥ - in the ear
ಜಪ ನಯನ - whispering eyes
ಪೇೈಶುನಯ ಚಕತಾಃ -afraid of slander
ನಲೀಯಂತೇೀ - they hide
ತೇೂೀಯೀ - in the water
ನಯತಂ - it is certain
ಅನಮೀಷಾಃ - with unblinking (eyes)
ಶಫರಕಾಃ - glittering female fish
ಇಯಂ ಚ ಶರೀಃ - and this, the goddess of beauty
ಬದೂ ಛದಃ - closed petal
ಪುಟಕವಾಟಂ - fastened like a door
ಕುವಲಯಂ - blue water lily
ಜಹಾತ - abandons
ಪರತೂಯಷೇೀ - at dawn
ನಶ ಚ - and at night
ವಘಟಯಯ - having opened
ಪರವಶತ - enters

Oh Aparna! it is certain that the glittering female fish hide in the water with
unblinking (eyes) afraid of slander by your eyes whispering in (your) ear.
And this, the goddess of beauty abandons the blue water lily with closed
petal(s) fastened like a door at dawn, and enters having opened (it) at night
(so as to reside in Sakti's eyes during the day and in the lily at night).
ದೃಶಾ ದಾರಘೀಯಸಾಯ ದರದಲತ ನೀಲೇೂೀತಪಲ ರುಚಾ
ದವೀಯಾಂಸಂ ದೀನಂ ಸಾಪಯ ಕೃಪಯಾ ಮಾಮಪ ಶವೇೀ ,
ಅನೇೀನಾಯಂ ಧನೇೂಯೀ ಭವತ ನ ಚ ತೇೀ ಹಾನರಯತಾ
ವನೇೀ ವಾ ಹಮಯೀಥ ವಾ ಸಮಕರ ನಪಾತೇೂೀ ಹಮಕರಃ . ೫೭ .
ದೃಶಾ - by (your) look
ದಾರಘೀಯಸಾಯ - which is farsighted
ದರ ದಲತ - slightly blossomed
ನೀಲೇೂೀತಪಲ ರುಚಾ - with the beauty of the blue lotus
ದವೀಯಾಂಸಂ - the far removed one
ದೀನಂ - the poor one
ಸಾಪಯ - you bathe (me)
ಕೃಪಯಾ - compassion
ಮಾಂ ಅಪ - me also
ಶವೇೀ - Oh Sivaa! (Sakti)
ಅನೇೀನ ಅಯಂ - by this, this one (the devotee)
ಧನಯಃ ಭವತ - becomes blessed
ನ ಚ - and no
ತೇೀ - to you
ಹಾನಃ ಇಯತಾ - loss by this
ವನೇೀ ವಾ ಹಮಯೀಥ ವಾ - on the forest as well as the palace
ಸಮಕರ ನಪಾತಃ - falls equally
ಹಮಕರಃ - the moon

Oh Sivaa! bathe me also the far removed, poor one with compassion by
(your) look which is far sighted and is with the beauty of a slightly
blossomed blue lotus. By this (look), this one (the devotee) becomes
blessed, and there is no loss by this to you. The moon falls (shines) equally
on the forest as well as the palace.
 ಅರಾಲಂ ತೇೀ ಪಾಲೀಯುಗಲಮಗರಾಜನಯ ತನಯೀ
ನ ಕೇೀಷಾಮಾಧತೇತೀ ಕುಸುಮಶರ ಕೇೂೀದಂಡಕುತುಕಮ ,
ತರಶಚೀನೇೂೀ ಯತರ ಶರವಣಪಥಮುಲಲಂಘಯ ವಲಸನ
ಅಪಾಂಗ ವಾಯಸಂಗೇೂೀ ದಶತ ಶರಸಂಧಾನ ಧಷಣಾಮ . ೫೮ .
ಅರಾಲಂ - curved
ತೇೀ ಪಾಲೀಯುಗಲಂ - the margins of your pair of ears
ಅಗ ರಾಜನಯ ತನಯೀ - Oh daughter of the royal mountain ! (Sakti)
ನ ಕೇೀಷಾಂ ಆಧತೇತೀ - in whom will it not create
ಕುಸುಮ ಶರ - one with the flower arrow (Cupid)
ಕೇೂೀದಂಡ - the bow
ಕುತುಕಂ - the vehement (belief)
ತರಶಚೀನಃ - oblique
ಯತರ - wherein
ಶರವಣಪಥಂ - the reach of the ear
ಉಲಲಂಘಯ - having passed through
ವಲಸನ - glittering
ಅಪಾಂಗ - the corner of the eye
ವಾಯಸಂಗಃ - the attention
ದಶತ - produces
ಶರ ಸಂಧಾನ - fixed arrow
ಧಷಣಾಂ - the understanding

Oh daughter of the royal mountain! the curved margins of your pair of ears,
in whom will it not create the vehement (belief of being) the bow of Cupid?
Wherein the attention of the corner of the eye, having passed through the
reach of the ear, glittering, produces the understanding of (being) an arrow
fixed (to the bow string).
 ಸುಫರದಗಂಡಾಭೇೂೀಗ ಪರತಫಲತ ತಾಟಂಕಯುಗಲಂ
ಚತುಶಚಕರಂ ಮನೇಯೀ ತವ ಮುಖಮದಂ ಮನಮಥ ರಥಮ ,
ಯಮಾರೂಹಯ ದುರಹಯತಯವನರಥಮಕೇೀಥಂದು ಚರಣಂ
ಮಹಾವೀರೇೂೀ ಮಾರಃ ಪರಮಥಪತಯೀ ಸಜೋತವತೇೀ . ೫೯ .
ಸುಫರತ - shining
ಗಂಡಾಭೇೂೀಗ - cheeks
ಪರತಫಲತ - reflectd
ತಾಟಂಕ ಯುಗಲಂ - pair of ear rings
ಚತುಶಚಕರಂ - four wheeled
ಮನೇಯೀ - I think
ತವ ಮುಖಂ ಇದಂ - this your face
ಮನಮಥ ರಥಂ - the chariot of Cupid
ಯಮ ಆರುಹಯ - having mounted which
ದುರಹಯತ - seeks to assail
ಅವನ ರಥಂ - the earth as a chariot
ಅಕಥ ಇಂದು ಚರಣಂ - with the sun and moon for wheels
ಮಹಾವೀರಃ ಮಾರಃ - the great warrior Mara (Cupid)
ಪರಮಥಪತಯೀ - the lord of the Pramathas (attendents of Siva),
ಸಜೋತವತೇೀ - armed with

I think this face of yours with the pair of ear rings reflected on the shining
cheeks is the four wheeled chariot of Cupid. Having mounted which, the
great warrior Cupid, seeks to assail Siva armed with the earth as a chariot
with the sun and moon for wheels.

ಸರಸಾತಾಯಃ ಸೂಕತರಮೃತಲಹರೀ ಕೌಶಲಹರೀಃ

ಪಬಂತಾಯಃ ಶವಾಥಣ ಶರವಣ ಚುಲುಕಾಭಾಯಮವರಲಮ ,
 ಚಮತಾಾರ ಶಾಲಘಚಲತ ಶರಸಃ ಕುಂಡಲ ಗಣೇೂೀ
ಝಣತಾಾರೇೈಸಾತರೇೈಃ ಪರತವಚನಮಾಚಷಟ ಇವ ತೇೀ . ೬೦ .
ಸರಸಾತಾಯಃ - of Saraswati
ಸೂಕತಃ - excellent speech
ಅಮೃತ ಲಹರೀ - the wave of nectar
ಕೌಶಲಹರೀಃ - capable of depriving the felicity
ಪಬಂತಾಯಃ - while drinking
ಶವಾಥಣ - Oh Sarvani! (Sakti)
ಶರವಣ ಚುಲುಕಾಭಾಯಂ - by the cups of the ears
ಅವರಲಂ - continuously
ಚಮತಾಾರ - poetical charm
ಶಾಲಘ - in praise
ಚಲತ ಶರಸಃ - nodding the head
ಕುಂಡಲ ಗಣಃ - collection of ear rings
ಝಣತಾಾರೇೈಃ ತಾರೇೈಃ - by loud jingling
ಪರತವಚನಂ - reply
ಆಚಷಟ ಇವ - as if endeavouring
ತೇೀ - your

Oh Sarvani!, while continuously drinking by the cups of the ears your

excellent speech, capable of depriving the felicity of the wave of nectar (and)
nodding the head in praise of (it's) poetical charm, the collection of ear rings
of Saraswati are as if endeavouring to reply by (their) loud jingling.

ಸೌಂ ದಯಥ ಲಹ ರ ೬೧ - ೭೦
 ಅಸೌ ನಾಸಾವಂಶಸುತಹನ ಗರ ವಂಶ ಧವಜಪಟ
ತಾದೀಯೂೀ ನೇೀದೀಯಃ ಫಲತು ಫಲಮಸಾಮಕಮುಚತಮ ,
ವಹತಯಂತಮುಥಕಾತಃ ಶಶರಕರ ನಶಾಾಸ ಗಲತಂ
ಸಮೃದಾೂೋ ಯತಾತಸಾಂ ಬಹರಪ ಚ ಮುಕಾತಮಣಧರಃ . ೬೧ .

ಅಸೌ - this
ನಾಸಾವಂಶಃ - the bamboo like bridge of the nose
ತುಹನ ಗರ - the snowy mountain (Himavan)
ವಂಶ ಧವಜ ಪಟ - the banner of the race! (Sakti)
ತಾದೀಯಃ – your ನೇೀದೀಯಃ - which is imminent
ಫಲತು ಫಲಂ - let the reward fructify
ಅಸಾಮಕಂ - for us ಉಚತಂ - appropriate
ವಹತ - bears
ಅಂತಃ ಮುಕಾತಃ - the pearls within (Bamboo bears pearls within by poetic
convention)
ಶಶರಕರ ನಶಾಾಸಃ - the cool exhalation (out of the left nostril controlled by the
moon, and hence cool)
ಗಲತಂ – flowing ಸಮೃದಾೂೋ ಯತ - from the profusion of which
ತಾಸಾಂ ಬಹಃ ಅಪ ಚ - and on the outside also
ಮುಕಾತ ಮಣ ಧರಃ - bears the pearl (nose ornament)

Oh banner of the race of the snowy mountain! let this bamboo like bridge of
your nose, fructify for us the reward which is imminent and appropriate. It
(the nose) bears pearls within, and flowing from the profusion of which, by
the cool exhalation (through the nostril), it bears the pearl (nose ornament)
on the outside also.
ಪರಕೃತಾಯ ರಕಾತಯಾಸತವ ಸುದತ ದಂತಚಾದರುಚೇೀಃ
ಪರವಕೇಯೀ ಸಾದೃಶಯಂ ಜನಯತು ಫಲಂ ವದುರಮಲತಾ ,
ನ ಬಂಬಂ ತದಬಂಬ ಪರತಫಲನ ರಾಗಾದರುಣತಂ
 ತುಲಾಮಧಾಯರೇೂೀಢುಂ ಕಥಮವ ವಲಜೇೋೀತ ಕಲಯಾ . ೬೨ .
ಪರಕೃತಾಯ – naturally ಆರಕಾತಯಾಃ - which is red
ತವ – your ಸುದತ - Oh one with beautiful teeth! (Sakti)
ದಂತ ಛದ ರುಚೇೀಃ - to the beauty of the lips ಪರವಕೇಯೀ - I speak
ಸಾದೃಶಯಂ - of that which is similar
ಜನಯತು ಫಲಂ - let it bear fruit
ವದುರಮ ಲತಾ - the coral creeper ನ - not
ಬಂಬಂ - the Bimba fruit (which is red is commonly used by poets for
comparing with a woman's lips)
ತತ ಬಂಬ - that image (the red lips) ಪರತ ಫಲನ ರಾಗಾತ - out of desire to reflect
ಅರುಣತಂ - is red
ತುಲಾಂ - the balance
ಅಧಾಯರೇೂೀಢುಂ - to ascend
ಕಥಂ ಇವ - how will it (not be)
ವಲಜೇೋೀತ - bashful
ಕಲಯಾ - by a little bit

Oh one with beautiful teeth! I speak of that which is similar to the beauty of
your lips, which is naturally red. Let the coral creeper bear fruit! The Bimba
fruit out of desire to reflect that image (the red lips) is red. (Hence) how will
it not be bashful to ascend the balance (for being weighed against the red
lips) by even a little bit?
Note: The Bimba fruit compared to red lips by poets is inadequate in this
case. Hence an imaginary fruit, namely the coral fruit is suggested as a
possible standard of comparison.

ಸಮತಜೇೂಯೀತಾುಾ ಜಾಲಂ ತವ ವದನ ಚಂದರಸಯ ಪಬತಾಂ

ಚಕೇೂೀರಾಣಾಮಾಸೀದತ ರಸತಯಾ ಚಂಚು ಜಡಮಾ ,
ಅತಸೇತೀ ಶೀತಾಂಶೇೋೀರಮೃತ ಲಹರೀಮಾಮಲ ರುಚಯಃ
ಪಬಂತ ಸಾಚಾಂದಂ ನಶ ನಶ ಭೃಶಂ ಕಾಂಜಕಧಯಾ . ೬೩ .
 ಸಮತ - smile
ಜೇೂಯೀತಾುಾ ಜಾಲಂ - mass of moon light
ತವ ವದನ ಚಂದರಸಯ - of the moon of your face
ಪಬತಾಂ -drinking
ಚಕೇೂೀರಾಣಾಂ - for the Cakora birds (the Greek partridge by poetic convention
feeds on moon beams)
ಆಸೀತ - became
ಅತ ರಸತಯಾ - from excessive (sweet) taste
ಚಂಚು ಜಡಮಾ - dull in the beak
ಅತಃ ತೇೀ - therefore they
ಶೀತಾಂಶೇೋೀಃ - of the moon
ಅಮೃತ ಲಹರೀಂ - the wave of nectar
ಆಮಲ ರುಚಯಃ - desiring sour taste
ಪಬಂತ - they drink
ಸಾಚಾಂದಂ - of their own free will
ನಶ ನಶ - every night
ಭೃಶಂ - excessively
ಕಾಂಜಕ ಧಯಾ - thinking it to be sour gruel

The Cakora birds drinking the mass of moonlight of (your) smile, of the
moon of your face became dull in the beak, from excesive (sweet) taste.
Desiring sour taste, therefore, they drink of their own free will, excessively
every night, the wave of nectar of the moon, thinking it to be sour gruel.

ಅವಶಾರಂತಂ ಪತುಯಗುಥಣಗಣ ಕಥಾಮರೀಡನಜಪಾ

ಜಪಾಪುಷಪಚಾಾಯಾ ತವ ಜನನ ಜಹಾಾ ಜಯತ ಸಾ ,
ಯದಗಾರಸೀನಾಯಾಃ ಸಫಟಕ ದೃಷದಚಾಚಾವಮಯೀ
ಸರಸಾತಾಯ ಮತಥಃ ಪರಣಮತ ಮಾಣಕಯ ವಪುಷಾ . ೬೪ .
ಅವಶಾರಂತಂ - unceasingly
 ಪತುಯಃ - of the husband (Siva)
ಗುಣ ಗಣ ಕಥಾ - stories enumerating the virtues
ಆಮರೀಡನ ಜಪಾ - by repeated prayer
ಜಪಾ ಪುಷಪ ಛಾಯಾ - the colour of the hibiscus flower (red)
ತವ ಜನನ - your Oh Mother! (Sakti)
ಜಹಾಾ - tongue
ಜಯತ ಸಾ - that (tongue) is victorious
ಯತ - of which
ಅಗರ ಆಸೀನಾಯಾಃ - seated on the tip
ಸಫಟಕದೃಷದ - crystal stone
ಅಚಾ ಛವಮಯೀ - clearly brilliant
ಸರಸಾತಾಯಃ - of Saraswati
ಮತಥಃ - form
ಪರಣಮತ - is transformed
ಮಾಣಕಯ - ruby
ವಪುಷಾ - appearence

Oh Mother! that tongue of your's (which) is the colour of the hibiscus flower,
by unceasingly repeated prayer of stories enumerating the virtues of (your)
husband, is victorious. Seated on the tip of which the crystal stone (like)
clearly brilliant form of Saraswati is transformed into a ruby (like)
appearence.

ರಣೇೀ ಜತಾಾ ದೇೈತಾಯನಪಹೃತ ಶರಸೇತೈಃ ಕವಚಭಃ

ನವೃತೇೈಶಚಂಡಾಂಶ ತರಪುರಹರ ನಮಾಥಲಯ ವಮುಖೇೈಃ ,
ವಶಾಖೇೀಂದೇೂರೀಪೇೀಂದೇೈಃ ಶಶವಶದ ಕಪೂಥರಶಕಲಾ
ವಲೀಯಂತೇೀ ಮಾತಸತವ ವದನ ತಾಂಬೂಲ ಕಬಲಾಃ . ೬೫ .
ರಣೇೀ - in battle ಜತಾಾ - having won
ದೇೈತಾಯನ - the Daityas (the demons) ಅಪಹೃತ - who have removed
 ಶರಸೇತೈಃ - with helmets ಕವಚಭಃ - with armours
ನವೃತೇೈಃ - who have returned
ಚಂಡಾಂಶ - the share of Chanda (a demi god attendent of Siva)
ತರಪುರಹರ ನಮಾಥಲಯ - the remnants of offerings to the Destroyer of the three
bodies (physical, causal and astral), (Siva)
ವಮುಖೇೈಃ - who are averse to
ವಶಾಖ - Kartikeya (son of Siva and Sakti, and the commander of the gods in
battle)
ಇಂದರ - Indra (the lord of the gods)
ಉಪೇೀಂದೇೈಃ - by Vishnu (the elder brother of Indra)
ಶಶ ವಶದ - white as the moon ಕಪೂಥರ ಶಕಲಾ - fragments of camphor
ವಲೀಯಂತೇೀ - they are dissolved (by chewing)
ಮಾತಃ - Oh Mother! (Sakti) ತವ ವದನ - your mouth
ತಾಂಬೂಲ - the betel leaf and areca nut (chewed after a meal)
ಕಬಲಾಃ - mouthfuls

Oh Mother! the mouthfuls of betel leaf and areca nut with fragments of
camphor white as the moon, from your mouth, are dissolved (by chewing)
by Visakha, Indra and Upendra, who have returned, having won the Daityas
in battle, who have removed the helmets and armour and who are averse to
the remnants of offerings to Siva, which is the share of Chanda (alone).

ವಪಂಚಾಯ ಗಾಯಂತೀ ವವಧಮಪದಾನಂ ಪಶುಪತೇೀ

ಸತಾಯಾರಬೇೂೀ ವಕುತಂ ಚಲತಶರಸಾ ಸಾಧುವಚನೇೀ ,
ತದೀಯೈಮಾಥಧುಯೈಥರಪಲಪತ ತಂತರೀಕಲರವಾಂ
ನಜಾಂ ವೀಣಾಂ ವಾಣೀ ನಚುಲಯತ ಚೇೂೀಲೇೀನ ನಭೃತಮ . ೬೬ .
ವಪಂಚಾಯ - with the lute
ಗಾಯಂತೀ - singing
ವವಧ - varied
ಅಪದಾನಂ - noble work
 ಪಶುಪತೇೀಃ - of Pasupati (Siva)
ತಾಯಾ ಆರಬೇೂೀ - when you began
ವಕುತಂ - to speak
ಚಲತ ಶರಸಾ - with the nodding of the head (in appreciation)
ಸಾಧು ವಚನೇೀ - words of approbation
ತದೀಯೈಃ - by their
ಮಾಧುಯೈಥಃ - sweetness (of the words)
ಅಪಲಪತ - detracted
ತಂತರೀ ಕಲ ರವಾಂ - the low sweet tones of the strings (of the lute)
ನಜಾಂ ವೀಣಾಂ - own lute
ವಾಣೀ - Saraswati (the goddess of speech, learning, music etc)
ನಚುಲಯತ - covers
ಚೇೂೀಲೇೀನ - by the wrapper
ನಭೃತಮ - out of sight

When Saraswati was singing with the lute of the varied noble work(s) of
Pasupati, (and) when you began to speak words of approbation with the
nodding of (your) head, (thinking) the low sweet tones of the strings of her
own lute as detracted by their sweetness, she covers (it) out of sight with
the wrapper.

ಕರಾಗೇರೀಣ ಸಪೃಷಟಂ ತುಹನಗರಣಾ ವತುಲತಯಾ

ಗರಶೇೀನೇೂೀದಸತಂ ಮುಹುರಧರಪಾನಾಕುಲತಯಾ ,
ಕರಗಾರಹಯಂ ಶಂಭೇೂೀಮುಥಖಮುಕುರವೃಂತಂ ಗರಸುತೇೀ
ಕಥಂಕಾರಂ ಬೂರಮಸತವ ಚುಬುಕಮೌಪಮಯ ರಹತಮ . ೬೭ .
ಕರಾಗೇರೀಣ - by the tips of the hand
ಸಪೃಷಟಂ - touched
ತುಹನ ಗರಣಾ - by the snowy mountain (Himavan, the father)
ವತುಲತಯಾ - with paternal affection
ಗರಶೇೀನ - by Girisa (Siva)
 ಉದಸತಂ - raised
ಮುಹುಃ - repeatedly
ಅಧರ ಪಾನ ಆಕುಲತಯಾ - intent on kissing
ಕರ ಗಾರಹಯಂ - worthy of being held by the hand
ಶಂಭೇೂೀಃ - of Sambhu (Siva)
ಮುಖ ಮುಕುರ ವೃಂತಂ - the handle for the mirror of the face
ಗರ ಸುತೇೀ - Oh daughter of the mountain! (Sakti)
ಕಥಂಕಾರಂ ಬೂರಮಃ - in what manner will we speak
ತವ - of your
ಚುಬುಕಂ - chin
ಔಪಮಯ ರಹತಮ - beyond compare

Oh daughter of the mountain! in what manner will we speak of your chin

touched by the tips of the hand by Himavan with paternal affection, which
was repeatedly raised by Girisa intent on kissing, which is worthy of being
held by the hand of Sambhu, which is the handle for the mirror of the face
nd which is beyond compare?

ಭುಜಾಶೇಲೀಷಾನಾತಯಂ ಪುರದಮಯತುಃ ಕಂಟಕವತೀ

ತವ ಗರೀವಾ ಧತೇತೀ ಮುಖಕಮಲನಾಲ ಶರಯಮಯಮ ,
ಸಾತಃ ಶೇಾೀತಾ ಕಾಲಾಗರು ಬಹುಲ ಜಂಬಾಲಮಲನಾ
ಮೃಣಾಲೀಲಾಲತಯಂ ವಹತ ಯದಧೇೂೀ ಹಾರಲತಕಾ .೬೮ .
ಭುಜ ಆಶೇಲೀಷಾತ - from the embrace of the arms
ನತಯಂ - always
ಪುರದಮಯತುಃ - of the subduer of the (three) bodies (Siva)
ಕಂಟಕವತೀ - with horripilation
ತವ ಗರೀವಾ - your throat
ಧತೇತೀ - bears
ಮುಖ ಕಮಲ - the lotus of the face
 ನಾಲ ಶರಯಮ - the beauty of the stalk
ಇಯಂ - this
ಸಾತಃ - innately
ಶೇಾೀತಾ - white
ಕಾಲ ಅಗರು - black sandal
ಬಹುಲ - copious
ಜಂಬಾಲ ಮಲನಾ - mud soiled
ಮೃಣಾಲೀ - root of the lotus
ಲಾಲತಯಂ - loveliness
ವಹತ - bears
ಯತ ಅಧಃ - below which
ಹಾರ ಲತಕಾ - the necklace of pearls

This your throat which is with horripilation always from the embrace of the
arms of Siva, bears the beauty of the stalk of the lotus of the face. Below
which the necklace of pearls, innately white (and) soiled by the copious mud
of the black sandal bears the loveliness of the root of the lotus.

ಗಲೇೀ ರೇೀಖಾಸತಸೇೂರೀ ಗತ ಗಮಕ ಗೀತೇೈಕ ನಪುಣೇೀ

ವವಾಹ ವಾಯನದೂ ಪರಗುಣಗುಣ ಸಂಖಾಯ ಪರತಭುವಃ ,
ವರಾಜಂತೇೀ ನಾನಾವಧ ಮಧುರ ರಾಗಾಕರ ಭುವಾಂ
ತರಯಾಣಾಂ ಗಾರಮಾಣಾಂ ಸಥತ ನಯಮ ಸೀಮಾನ ಇವ ತೇೀ . ೬೯ .
ಗಲೇೀ - in the neck
ರೇೀಖಾಃ ತಸರಃ - three lines
ಗತ - musical modes
ಗಮಕ - musical modulations
ಗೀತ - songs
ಏಕ ನಪುಣೇೀ - Oh sole expert!
ವವಾಹ ವಾಯನದೂ - tied well at the wedding
ಪರಗುಣ ಗುಣ ಸಂಖಾಯ - the number of the many stranded thread
 ಪರತಭುವಃ - a reminder
ವರಾಜಂತೇೀ - they shine
ನಾನಾ ವಧ - many varieties
ಮಧುರ ರಾಗ - sweet musical modes ಆಕಾರ - the forms of
ಭುವಾಂ - produced from ತರಯಾಣಾಂ - the three
ಗಾರಮಾಣಾಂ - scales of music ಸಥತ - fixity
ನಯಮ – restricting ಸೀಮಾನ - boundary
ಇವ – like ತೇೀ - your

Oh sole expert of musical modes, musical modulations and songs! The three
lines in your neck which are like a reminder of the number of the many
stranded thread tied well at the wedding, which are like the boundary
restricting the fixity of the three scales of music, from which the forms of
many varieties of sweet musical modes are produced, shine.

ಮೃಣಾಲೀ ಮೃದಾೀನಾಂ ತವ ಭುಜಲತಾನಾಂ ಚತಸೃಣಾಂ

ಚತುಭಥಃ ಸೌಂದಯಥಂ ಸರಸಜಭವಃ ಸೌತತ ವದನೇೈಃ ,
ನಖೇೀಭಯಃ ಸಂತರಸಯನ ಪರಥಮ ಮಥನಾದಂಧಕರಪೀಃ
ಚತುಣಾಥಂ ಶೀಷಾಥಣಾಂ ಸಮಮಭಯ ಹಸಾತಪಥಣ ಧಯಾ . ೭೦ .
ಮೃಣಾಲೀ - lotus stalk
ಮೃದಾೀನಾಂ - soft as
ತವ ಭುಜ ಲತಾನಾಂ - your creeper like hands
ಚತಸೃಣಾಂ - four (hands)
ಚತುಭಥಃ - with the four (mouths)
ಸೌಂದಯಥಂ - beauty
ಸರಸಜ ಭವಃ - the lotus born (Brahma)
ಸೌತತ - praises
ವದನೇೈಃ - with (his) mouths (in the four remaining heads out of the original
five)
 ನಖೇೀಭಯಃ - of the nails
ಸಂತರಸಯನ - being afraid
ಪರಥಮ ಮಥನಾತ - from the destruction of the first (head)
ಅಂಧಕ ರಪೀಃ - of the enemy of (the demon) Andhaka, (Siva)
ಚತುಣಾಥಂ - the four (heads)
ಶೀಷಾಥಣಾಂ - (remaining) heads
ಸಮಂ - simultaneous
ಅಭಯ ಹಸತ - the hand offering refuge from fear
ಅಪಥಣ ಧಯಾ - with the mind to placing

Brahma praises the beauty of your four creeper like hands, soft as the lotus
stalk with (his) four (remaining) mouths, being afraid of the nails of Siva
from the destruction of the first (head, by them), with the mind to the
simultaneous placing of the four (remaining) heads in the hand offering
refuge from fear.

ಸೌ ಂದ ಯಥಲ ಹರ ೭೧ - ೮೦

ನಖಾನಾಮುದೇೂಯೀತೇೈನಥವನಲನ ರಾಗಂ ವಹಸತಾಂ

ಕರಾಣಾಂ ತೇೀ ಕಾಂತಂ ಕಥಯ ಕಥಯಾಮಃ ಕಥಮುಮೀ ,
ಕಯಾಚದಾಾ ಸಾಮಯಂ ಭಜತು ಕಲಯಾ ಹಂತ ಕಮಲಂ
ಯದ ಕರೀಡಲಲಕೇ ಚರಣ ತಲಲಾಕಾರಸ ಚಣಮ . ೭೧ .
ನಖಾನಾಂ - of the nails
ಉದೇೂಯೀತೇೈಃ - which shine with
ನವ ನಲನ ರಾಗಂ - the redness of the new lotus
ವಹಸತಾಂ - which detract
ಕರಾಣಾಂ ತೇೀ your hands
ಕಾಂತಂ - beauty
ಕಥಯ - you tell
ಕಥಯಾಮಃ ಕಥಂ - how will we speak
 ಉಮೀ - Oh Uma! (Sakti)
ಕಯಾಚತ ವಾ - somehow
ಸಾಮಯಂ ಭಜತು - let it obtain similarity
ಕಲಯಾ - a little ಹಂತ - alas
ಕಮಲಂ - the lotus ಯದ - if
ಕರೀಡಲಲಕೇ - Lakshmi (the godess of wealth who resides in the lotus) who plays
ಚರಣ ತಲ - the sole of the foot
ಲಾಕಾ ರಸ ಚಣಮ - acquires the (decorative) red dye

Oh Uma! you tell (us), how will we speak of the beauty of your hands, which
detract (your) nails which shine with the redness of the new lotus? Alas, let
the lotus some how obtain a little similarity (for becoming an object of
comparison). (This will be possible only) if it acquires the red dye from the
sole of the foot of Lakshmi who plays (on it).

ಸಮಂ ದೇೀವ ಸಾಂದ ದಾಪವದನ ಪೀತಂ ಸತನಯುಗಂ

ತದೇೀವಂ ನಃ ಖೇೀದಂ ಹರತು ಸತತಂ ಪರಸುಾತಮುಖಮ ,
ಯದಾಲೇೂೀಕಾಯಶಂಕಾಕುಲತ ಹೃದಯೂೀ ಹಾಸಜನಕಃ
ಸಾ ಕುಂಭೌ ಹೇೀರಂಬಃ ಪರಮೃಶತ ಹಸೇತೀನ ಝಟತ . ೭೨ .
ಸಮಂ - simulataneously
ದೇೀವ - Oh Devi! (Sakti)
ಸಾಂದ - Skanda (Kartikeya, the son of Siva and Sakti)
ದಾಪವದನ - the elephant faced one ( Ganesa who is treated as a son by Siva
and Sakti)
ಪೀತಂ - drink
* missing text *
ಸಾ ಕುಂಭೌ - his own frontal globes (on the forehead of the elephant)
ಹೇೀರಂಬಃ - Ganesa
ಪರಮೃಶತ - touches
ಹಸೇತೀನ - by the hand
ಝಟತ - quickly
 Oh Devi! let this your pair of breasts, pouring forth from the tip, (milk)
drunk simultaneously by Skanda and Ganesa remove our pain always.
Having seen which (the bosom), Heramba with a heart confounded by doubt,
quickly touches by the hand his own frontal globes (on his elephant face)
(and) causes laughter (in the divine couple).

ಅಮ ತೇೀ ವಕೇೂೀಜಾವಮೃತರಸ ಮಾಣಕಯ ಕುತುಪೌ

ನ ಸಂದೇೀಹಸಪಂದೇೂೀ ನಗಪತ ಪತಾಕೇೀ ಮನಸ ,
ಪಬಂತೌ ತೌ ಯಸಾಮದವದತ ವಧೂಸಂಗ ರಸಕೌ
ಕುಮಾರಾವದಾಯಪ ದಾರದವದನ ಕೌರಂಚದಲನೌ . ೭೩ .
ಅಮ ತೇೀ - these your
ವಕೇೂೀಜೌ - breasts
ಅಮೃತ ರಸ - the essence of ambrosia
ಮಾಣಕಯ ಕುತುಪೌ - two ruby containers
ನ ಸಂದೇೀಹ ಸಪಂದಃ - not a quiver of doubt
ನಗ ಪತ ಪತಾಕೇೀ - Oh banner of the Lord of mountains (Himavaan)! (Sakti)
ಮನಸ ನಃ - in our minds
ಪಬಂತೌ ತೌ - those two who drink
ಯಸಾಮತ - from it
ಅವದತ - are unknowing
ವಧೂ ಸಂಗ ರಸಕೌ - the pleasure of union with spouse
ಕುಮಾರೌ - young boys
ಅದಯ ಅಪ - even today
ದಾರದ ವದನ - one with an elephant face (Ganesa)
ಕೌರಂಚ ದಲನೌ - the breaker of the Krauncha mountain (Kartikeya)
 Oh banner of the lord of mountains! These your breasts are the ruby
containers of the essence of ambrosia. There is not a quiver of doubt in our
minds (in this matter). Those two who drink from it, (namely), Ganesa and
Kartikeya are young boys even today, unknowing of the pleasure of union
with the spouse.

ವಹತಯಂಬ ಸತಂಬೇೀರಮದನುಜ ಕುಂಭಪರಕೃತಭಃ

ಸಮಾರಬಾೂಂ ಮುಕಾತಮಣಭರಮಲಾಂ ಹಾರಲತಕಾಮ ,
ಕುಚಾಭೇೂೀಗೇೂೀ ಬಂಬಾಧರರುಚಭರಂತಃ ಶಬಲತಾಂ
ಪರತಾಪವಾಯಮಶಾರಂ ಪುರದಮಯತುಃ ಕೀತಥಮವ ತೇೀ . ೭೪ .
ವಹತ - bears
ಅಂಬ - Oh Mother!
ಸತಂಬೇೀರಮ ದನುಜ - the elephant demon (Gajasura, vanquished by Siva)
ಕುಂಭ ಪರಕೃತಭಃ - sourced from the frontal globes (on the face of Gajasura)
ಸಮಾರಬಾೂಂ - commenced (made) with
ಮುಕಾತಮಣಭಃ - with pearls (from elephants are whitish grey in colour by poetic
convention)
ಅಮಲಾಂ - spotless
ಹಾರ ಲತಕಾಮ - the necklace of pearls
ಕುಚ ಆಭೇೂೀಗಃ - the expanse of the bossom
ಬಂಬ ಅಧರ ರುಚಭಃ - by the colour of the Bimba (a red fruit) like lips
ಅಂತಃ ಶಬಲತಾಂ - variegated internally
ಪರತಾಪ - valour (the colour red by poetic convention)
ವಾಯಮಶಾರಂ - mingled with
ರದಮಯತುಃ - of the subduer of the (three) cities (of the demons) or bodies (of
man), (Siva)
ಕೀತಥಂ ಇವ - like the fame (the colour white by poetic convention)
ತೇೀ - your
Oh Mother! the expanse of your bosom bears the spotless necklace of pearls,
 made with the pearls sourced from the frontal globes of Gajasura (and
whitish grey in colour). Variegated internally by the colour of (your) Bimba
like (red) lips, it is like the fame (white) mingled with the valour (red) of
Siva.

ತವ ಸತನಯಂ ಮನೇಯೀ ಧರಣಧರಕನೇಯೀ ಹೃದಯತಃ

ಪಯಃ ಪಾರಾವಾರಃ ಪರವಹತ ಸಾರಸಾತಮವ ,
ದಯಾವತಾಯ ದತತಂ ದರವಡಶಶುರಾಸಾಾದಯ ತವ ಯತ
ಕವೀನಾಂ ಪೌರಢಾನಾಮಜನ ಕಮನೀಯಃ ಕವಯತಾ . ೭೫ .
ತವ ಸತನಯಂ - your breast milk
ಮನೇಯೀ - I think
ಧರಣಧರ ಕನೇಯೀ - Oh daughter of the mountain (Himavaan)! (Sakti)
ಹೃದಯತಃ - from the heart
ಪಯಃ ಪಾರಾವಾರಃ - the ocean of milk
ಪರವಹತ - flows
ಸಾರಸಾತಂ ಇವ - as the nature of Saraswati (the godess of learning)
ದಯಾವತಾಯ - by one pocessed of compassion (for the hungry child)
ದತತಂ - was given
ದರವಡ ಶಶು - the Dravidian child
ಆಸಾಾದಯ - having tasted
ತವ - your
ಯತ - which
ಕವೀನಾಂ - among poets
ಪೌರಢಾನಾಂ - among mighty ಅಜನ - became
ಕಮನೀಯಃ – charming ಕವಯತಾ - composer

Oh daughter of the mountain!, I think your breast milk is the ocean of milk
which flows from the heart as the nature of Saraswati. Having tasted your
(milk) which was given by (you) possessed of compassion, the Dravidian
child became a charming composer amongst mighty poets.
Note : The identity of the Dravidian child is controversial. Reputed to be Sri
 Sankara, or a Siddha who had composed the Anandalahari, or the Saint
Tirugnanasambandhar.

ಹರಕೇೂರೀಧ ಜಾಾಲಾವಲಭರವಲೀಢೇೀನ ವಪುಷಾ

ಗಭೀರೇೀ ತೇೀ ನಾಭೀಸರಸ ಕೃತಸಂಗೇೂೀ ಮನಸಜಃ ,
ಸಮುತತಸೌಥ ತಸಾಮದಚಲ ತನಯೀ ಧೂಮಲತಕಾ
ಜನಸಾತಂ ಜಾನೀತೇೀ ತವ ಜನನ ರೇೂೀಮಾವಲರತ . ೭೬ .
ಹರ ಕೇೂರೀಧ - the fury of Hara (Siva)
ಜಾಾಲಾವಲಭಃ - by the series of flames
ಅವಲೀಢೇೀನ - devoured by
ವಪುಷಾ - with a body
ಗಭೀರೇೀ - in the deep
ತೇೀ - your
ನಾಭೀ ಸರಸ - in the pool of the navel
ಕೃತ ಸಂಗಃ - became immersed
ಮನಸಜಃ - Cupid
ಸಮುತತಸೌಥ - arose
ತಸಾಮತ - from it
ಅಚಲ ತನಯೀ - Oh daughter of the mountain (Himavaan)! (Sakti)
ಧೂಮ ಲತಕಾ - tendril of smoke
ಜನಃ - people
ತಾಂ - it
ಜಾನೀತೇೀ - think
ತವ ಜನನ - your Oh Mother!
ರೇೂೀಮ ಆವಲಃ ಇತ - as the line of hair (above the navel found in high class
women as per poetic convention)

Oh daughter of the mountain! with a body devoured by the series of flames

of the fury of Hara, Cupid became immersed in the deep pool of your navel.
A tendril of smoke arose from it. Oh Mother! people think of it as your line of
 hair (above the navel).

ಯದೇೀತತಾಾಲಂದೀ ತನುತರತರಂಗಾಕೃತ ಶವೇೀ

ಕೃಶೇೀ ಮಧೇಯೀ ಕಂಚಜೋನನ ತವ ಯದಾಭತ ಸುಧಯಾಮ ,
ವಮದಾಥದನೇೂಯೀನಯಂ ಕುಚಕಲಶಯೂೀರಂತರಗತಂ
ತನೂ ಭೂತಂ ವಯೀಮ ಪರವಶದವ ನಾಭಂ ಕುಹರಣೀಮ . ೭೭ .
ಯತ ಏತತ - this which
ಕಾಲಂದೀ - the river Kalindi (Yamuna, with dark blue water as per poetic
convention)
ತನುತರ ತರಂಗ - very small wave
ಆಕೃತ - shaped
ಶವೇೀ - Oh Sivaa! (Sakti)
ಕೃಶೇೀ ಮಧೇಯೀ - in your lean waist
ಕಂಚತ - the something (the line of hair above the navel)
ಜನನ ತವ Oh Mother!, your
ಯತ ಭಾತ - which manifests
ಧಯಾಮ - to wise men
ವಮದಾಥತ - from the friction
ಅನೇೂಯೀನಯಂ - mutual
ಕುಚ ಕಲಶಯೂೀಃ - of the pitcher like (shapely) breasts
ಅಂತರ ಗತಂ - which is inbetween (the line of hair)
ತನೂ ಭೂತಂ - has become slim
ವಯೀಮ - the sky (dark blue in colour)
ಪರವಶತ ಇವ - as if entering
ನಾಭಂ - the navel ಕುಹರಣೀಮ - the cave

Oh Sivaa! Oh Mother! this something which is shaped like a very small wave
of the river Kalindi, in your lean waist, which manifests (itself only) to wise
men, is like the sky, which is in between the pitcher like breasts, (and) has
become slim from (their) mutual friction, (and) which is entering the cave of
the navel.
 ಸಥರೇೂೀ ಗಂಗಾವತಥಃ ಸತನ ಮುಕುಲರೇೂೀಮಾವಲಲತಾ
ಕಲಾವಾಲಂ ಕುಂಡಂ ಕುಸುಮಶರತೇೀಜೇೂೀಹುತಭುಜಃ ,
ರತೇೀಲೀಥಲಾಗಾರಂ ಕಮಪ ತವ ನಾಭಗಥರಸುತೇೀ
ಬಲದಾಾರಂ ಸದೇೂೀಗಥರಶ ನಯನಾನಾಂ ವಜಯತೇೀ . ೭೮ .
ಸಥರಃ - steady
ಗಂಗಾ ಆವತಥಃ - whirlpool of the river Ganga (Ganges)
ಸತನ ಮುಕುಲ - the breasts for (flower) buds
ರೇೂೀಮ ಆವಲ ಲತಾ - the creeper like line of hair (above the navel)
ಕಲಾ ಆವಾಲಂ - basin (for water) for the part (of the creeper)
ಕುಂಡಂ - hollow (for the sacrificial fire)
ಕುಸುಮಶರ ತೇೀಜಃ - the lustre of one with the flower arrow (Cupid)
ತ ಭುಜಃ - (one whose arms receive oblations), fire
ರತೇೀಃ - of Rati
ಲೀಲಾಗಾರಂ - pleasure house
ಕಂ ಅಪ - indescribable
ತವ ನಾಭಃ - your navel
ಗರ ಸುತೇೀ - Oh daughter of the mountain (Himavaan)!, (Sakti)
ಬಲದಾಾರಂ - the opening of the cave
ಸದೇೂೀಃ - of (sacrificial) fufilment
ಗರಶ - of Girisa (Siva)
ನಯನಾನಾಂ - to the eyes
ವಜಯತೇೀ - let it be victorious

Oh daughter of the mountain! let your navel which is a steady whirlpool of

the river Ganga, which is a basin for the part of the creeper like line of hair
with the breasts for (flower) buds, which is the hollow for the (sacrificial) fire
of the lustre of Cupid, which is the pleasure house of Rati, which is like the
opening of the cave of (sacrificial) fulfilment to the eyes of Girisa, (and)
which is indescribable, be victorious.
ನಸಗಥ ಕೀಣಸಯ ಸತನತಟಭರೇೀಣ ಕಲಮಜುಷೇೂೀ
 ನಮನೂಮತೇೀಥನಾಥರೀ ತಲಕ ಶನಕೇೈಸುತಟಯತ ಇವ ,
ಚರಂ ತೇೀ ಮಧಯಸಯ ತುರಟತ ತಟನೀ ತೀರ ತರುಣಾ
ಸಮಾವಸಾಥ ಸೇಥೀಮೂಾೀ ಭವತು ಕುಶಲಂ ಶೇೈಲತನಯೀ . ೭೯ .
ನಸಗಥ - naturally
ಕೀಣಸಯ - slim
ಸತನ ತಟ - the bosom
ಭರೇೀಣ - by the weight
ಕಲಮ ಜುಷಃ - suffering fatigue
ನಮನ ಮತೇೀಥಃ - curved in shape
ನಾರೀ ತಲಕ - Oh best of women!(Sakti)
ಶನಕೇೈಃ - slowly
ತುರಟಯತ ಇವ - as if breaking
ಚರಂ - for a long time
ತೇೀ ಮಧಯಸಯ - your waist
ತುರಟತ ತಟನೀ ತೀರ - breached river bank
ತರುಣಾ - with the tree
ಸಮ ಅವಸಾಥ - similar to the state
ಸೇಥೀಮಾಃ - with the stability
ಭವತು ಕುಶಲಂ - let it be happy
ಶೇೈಲ ತನಯೀ - Oh daughter of the mountain (Himavaan)! (Sakti)

Oh best of women! Oh daughter of the mountain! let your naturally slim

waist, suffering fatigue by the weight of the bosom, curved in shape, (and)
is as if breaking, with the stability similar to the state of a tree in the
breached river bank, be happy for a long time.

ಕುಚೌ ಸದಯಃ ಸಾದಯತತಟಘಟತ ಕೂಪಾಥಸಭದುರೌ

ಕಷಂತೌ ದೇೂೀಮಥಲೇೀ ಕನಕಕಲಶಾಭೌ ಕಲಯತಾ ,
 ತವ ತಾರತುಂ ಭಂಗಾದಲಮತ ವಲಗಾಂ ತನುಭುವಾ
ತರಧಾ ನದೂಂ ದೇೀವ ತರವಲ ಲವಲೇೂೀವಲಲಭರವ . ೮೦ .
ಕುಚೌ - the breasts
ಸದಯಃ - immediately
ಸಾದಯತ - perspiring
ತಟ ಘಟತ - in contact with the sloping sides
ಕೂಪಾಥಸ - the bodice
ಭದುರೌ - which split
ಕಷಂತೌ - which rub
ದೇೂೀಮಥಲೇೀ - at the under arms
ಕನಕ ಕಲಶ - golden pots
ಆಭೌ - which have the lustre
ಕಲಯತಾ - who made
ತವ ತಾರತುಂ - to protect you
ಭಂಗಾತ - from breaking ಅಲಂ ಇತ - it is enough
ವಲಗಾಂ - the waist ತನುಭುವಾ - by Cupid
ತರಧಾ – thrice ನದೂಂ - was tied
ದೇೀವ - Oh Devi! (Oh effulgent one, Sakti)
ತರವಲ - the three folds of skin in the upper belly
ಲವಲೀ ವಲಲಭಃ ಇವ - as if by the lavali (a yellow) creeper (with white flowers)

Oh Devi! (Thinking that) it is enough to protect you from breaking (from the
burden of your) breasts which on perspiring immediately split the bodice in
contact with the sloping sides, which rub at the underarms, (and) which
have the lustre of golden pots, (your) waist was tied thrice, as if by the lavali
creeper of the three folds of skin in (your) upper belly by Cupid who made it.

ಸೌ ಂದ ಯಥಲ ಹರ ೮೧ - ೯೦
ಗುರುತಾಂ ವಸಾತರಂ ಕತಧರಪತಃ ಪಾವಥತ ನಜಾತ
ನತಂಬಾದಾಚಾದಯ ತಾಯ ಹರಣರೂಪೇೀಣ ನದಧೇೀ ,
 ಅತಸೇತೀ ವಸತೀಣೇೂೀಥ ಗುರುರಯಮಶೇೀಷಾಂ ವಸುಮತೀಂ
ನತಂಬ ಪಾರಗಾಭರಃ ಸಥಗಯತ ಲಘುತಾಂ ನಯತ ಚ . ೮೧ .
ಗುರುತಾಂ - heaviness
ವಸಾತರಂ - vastness
ಕತ ಧರಪತಃ - the lord of mountains (Himavaan, the father of Parvati)
ಪಾವಥತ - Oh Parvati! (daughter of the mountain) (Sakti)
ನಜಾತ - from his own
ನತಂಬಾತ - flanks (of the mountain)
ಆಚಾದಯ - having cut
ತಾಯ - to you
ಹರಣ ರೂಪೇೀಣ - in the form of a (wedding) gift
ನದಧೇೀ - presented
ಅತಃ ತೇೀ - therefore your ವಸತೀಣಥಃ - vast
ಗುರುಃ – heavy ಅಯಂ - this
ಅಶೇೀಷಾಂ - the entire ವಸುಮತೀಂ - the earth
ನತಂಬ - the hips and loins ಪಾರಗಾಭರಃ - mass behind
ಸಥಗಯತ – conceals ಲಘುತಾಂ ನಯತ ಚ - and reduces to lightness

Oh Parvati! the lord of the mountains presented to you in the form of a

(wedding) gift, heaviness and vastness having cut (them) from his own
flanks. Therefore this your vast, heavy mass of the hips and loins behind
conceals the entire earth and reduces (it) to lightness (in comparison).

ಕರೀಂದಾರಣಾಂ ಶುಂಡಾನ ಕನಕಕದಲೀ ಕಾಂಡಪಟಲೀಂ

ಉಭಾಭಾಯಮರುಭಾಯಮುಭಯಮಪ ನಜಥತಯ ಭವತ ,
ಸುವೃತಾತಭಾಯಂ ಪತುಯಃ ಪರಣತ ಕಠನಾಭಾಯಂ ಗರಸುತೇೀ
ವಧಜೇೀ ಜಾನುಭಾಯಂ ವಬುಧ ಕರಕುಂಭ ದಾಯಮಸ . ೮೨ .
ಕರೀಂದರಣಾಂ - of elephants
 ಶುಂಡಾನ - trunks (of elephants)
ಕನಕ ಕದಲೀ - golden plantain tree
ಕಾಂಡ ಪಟಲೀಂ - the stalk portion
ಉಭಾಭಾಯಂ - both
ಊರುಭಾಯಂ - by the thighs
ಉಭಯಂ ಅಪ - and both (the elephant trunks and the stalk of the golden
plantain which are standards of comparison by poetic convention to a
woman's thighs), and
ನಜಥತಯ - having vanquished
ಭವತ - Oh You! (Sakti) ಸುವೃತಾತಭಾಯಂ - well rounded
ಪತುಯಃ ಪರಣತ - from prostrations to the husband (Siva)
ಕಠನಾಭಾಯಂ - which are hard
ಗರ ಸುತೇೀ - Oh daughter of the mountain ! (Sakti)
ವಧಜೇೀ - Oh knower of Vedic injunction! (Sakti)
ಜಾನುಭಾಯಂ - by the two knees
ವಬುಧ ಕರ - the elephant of Indra (named Airavata)
ಕುಂಭ - the frontal globe on the forehead of an elephant
ದಾಯಂ – both ಅಸ - you exist

Oh You! Oh daughter of the mountain! Oh knower of Vedic injunction! you

exist having vanquished both : the trunks of elephants and the stalk portion
of the golden plantain tree, by both thighs, (and) both frontal globes on the
fore head of the elephant of Indra, by the two knees which are well rounded
and hard from prostrations to the husband (Siva).
ಪರಾಜೇೀತುಂ ರುದರಂ ದಾಗುಣಶರಗಭೌಥ ಗರಸುತೇೀ
ನಷಂಗೌ ಜಂಘೀ ತೇೀ ವಷಮವಶಖೇೂೀ ಬಾಢಮಕೃತ ,
ಯದಗೇರೀ ದೃಶಯಂತೇೀ ದಶಶರಫಲಾಃ ಪಾದಯುಗಲೀ
ನಖಾಗರಚಾದಾಮನಃ ಸುರಮಕುಟ ಶಾಣೇೈಕ ನಶತಾಃ . ೮೩ .
ಪರಾಜೇೀತುಂ - to defeat
ರುದರಂ - Rudra (Siva)
ದಾಗುಣ - double (the usual number of five arrows of Cupid)
 ಶರ ಗಭೌಥ - arrows within
ಗರ ಸುತೇೀ - Oh daughter of the mountain! (Sakti)
ನಷಂಗೌ - the quiver
ಜಂಘೀ - the two shanks
ತೇೀ - your
ವಷಮ ವಶಖಃ - Cupid
ಬಾಢಂ ಅಕೃತ - assuredly made
ಯತ ಅಗೇರೀ - in front of which (shanks)
ದೃಶಯಂತೇೀ - are seen
ದಶ ಶರ ಫಲಾಃ - the heads of ten arrows
ಪಾದ ಯುಗಲೀ - of the pair of feet
ನಖ ಅಗರ ಛದಾಮನಃ - in the guise of nail tips
ಸುರ ಮಕುಟ - the crowns of celestials
ಶಾಣೇೈಕ - whetstone
ನಶತಾಃ - sharpened

Oh daughter of the mountain! to defeat Rudra, Cupid assuredly made your

two shanks into a quiver with double (the usual number of) arrows within. In
front of which are seen the heads of ten arrows in the guise of nail tips of
the pair of feet, sharpened on the whetstones of the crowns of the celestials
(bowing at your feet).

ಶುರತೀನಾಂ ಮಧಾಥನೇೂೀ ದಧತ ತವ ಯೌ ಶೇೀಖರತಯಾ

ಮಮಾಪೇಯೀತೌ ಮಾತಃ ಶರಸ ದಯಯಾ ಧೇೀಹ ಚರಣೌ ,
ಯಯೂೀಃ ಪಾದಯಂ ಪಾಥಃ ಪಶುಪತ ಜಟಾಜೂಟ ತಟನೀ
ಯಯೂೀಲಾಥಕಾ ಲಕೇರರುಣ ಹರಚೂಡಾಮಣ ರುಚಃ . ೮೪ .
ಶುರತೀನಾಂ - of the Vedas (that which was heard by revelation)
ಮಧಾಥನಃ - the head (the Upanishads are the head of the Vedas as they
ascertain the true meaning of the Vedas)
ದಧತ - are borne
ತವ ಯೌ - your (feet) which
 ಶೇೀಖರತಯಾ - as a diadem
ಮಮ ಅಪ - on my too
ಏತೌ - these two
ಮಾತಃ - Oh Mother! (Sakti) ಶರಸ - on the head
ದಯಯಾ ಧೇೀಹ - place with compassion ಚರಣೌ - the two feet
ಯಯೂೀಃ ಪಾದಯಂ - the water used for washing which (the feet)
ಪಾಥಃ – water ಪಶುಪತ - Pasupati (Siva who bows at Sakti's feet)
ಜಟಾ ಜೂಟ ತಟನೀ - the river (Ganga) in the mass of the matted hair
ಯಯೂೀಃ - of which
ಲಾಕಾ ಲಕೇಃ - the lustre of the lac (red) dye (used as a cosmetic on the feet)
ಅರುಣ - red
ಹರ ಚೂಡಾ ಮಣ - the gem on the diadem of Hari (who bows at Devi's feet)
ರುಚಃ - colour

Oh Mother! these two feet which are borne by the Upanishads as a diadem,
place (them) with compassion on my head too. The water used for washing
which (the feet) is the Ganga in the mass of the matted hair of Pasupati,
(and) the lustre of the lac dye of which, is the red colour of the gem on the
diadem of Hari.

ನಮೂೀ ವಾಕಂ ಬೂರಮೂೀ ನಯನರಮಣೀಯಾಯ ಪದಯೂೀಃ

ತವಾಸೇೈ ದಾಂದಾಾಯ ಸುಫಟರುಚರಸಾಲಕತಕವತೇೀ ,
ಅಸೂಯತಯತಯಂತಂ ಯದಭಹನನಾಯ ಸಪೃಹಯತೇೀ
ಪಶೋನಾಮೀಶಾನಃ ಪರಮದವನಕಂಕೇೀಲತರವೇೀ . ೮೫ .
ನಮೂೀ ವಾಕಂ - uttering the word ನಮಸ (obeissance)
ಬೂರಮಃ - we tell
ನಯನ ರಮಣೀಯಾಯ - to that which is delightful to the eye
ಪದಯೂೀಃ - to the feet
ತವ - your
ಅಸೇೈ ದಾಂದಾಾಯ - this pair
 ಸುಫಟ ರುಚ - brightly lustrous
ರಸಾಲಕತಕವತೇೀ - which has liquid lac dye
ಅಸೂಯತ ಅತಯಂತಂ - envies greatly
ಯತ ಅಭಹನನಾಯ - to be struck by which
ಸಪೃಹಯತೇೀ - desires
ಪಶೋನಾಂ ಈಶನಃ - the lord of the souls (Siva)
ಪರಮದ ವನ - the pleasure garden
ಕಂಕೇೀಲ ತರವೇೀ - the Asoka tree (which by poetic convention flowers if struck by
the feet of noble women)

We tell the word `obeissance' to this your pair of feet, to that (pair) which is
delightful to the eye, which is brightly lustrous (and) which has liquid lac
dye, by which (feet) Siva desires to be struck, (and hence) envies greatly
the Asoka tree of the pleasure garden.

ಮೃಷಾ ಕೃತಾಾ ಗೇೂೀತರಸಖಲನಮಥ ವೇೈಲಕೋ ನಮತಂ

ಲಲಾಟೇೀ ಭತಾಥರಂ ಚರಣಕಮಲೇೀ ತಾಡಯತ ತೇೀ ,
ಚರಾದಂತಃ ಶಲಯಂ ದಹನಕೃತಮುನೂಮಲತವತಾ
ತುಲಾಕೇೂೀಟಕಾಾಣೇೈಃ ಕಲಕಲತಮೀಶಾನರಪುಣಾ . ೮೬ .
ಮೃಷಾ ಕೃತಾಾ - having falsely (teasingly) comitted
ಗೇೂೀತರ ಸಖಲನಂ - the blunder of calling by a wrong name
ಅಥ - after
ವೇೈಲಕೋ ನಮತಂ - bowing in shame (to appease the wife)
ಲಲಾಟೇೀ - on the forehead
ಭತಾಥರಂ - the husband (Siva)
ಚರಣ ಕಮಲೇೀ - the two lotus feet
ತಾಡಯತ ತೇೀ - your (feet) hit
ಚರಾತ - after a long time
 ಅಂತಃ ಶಲಯಂ - the thorn (of hostility) within
ದಹನ ಕೃತಂ - was burnt
ಉನೂಮಲತವತಾ - by one who has had (the thorn) plucked out
ತುಲಾ ಕೇೂೀಟ ಕಾಾಣೇೈಃ - by the jingling of the anklet
ಕಲಕಲತಂ - a sound of joy is made
ಈಶಾನ ರಪುಣಾ - by the enemy of Isana (Siva), (by Cupid)

Your two lotus feet hit on the forehead of the husband, bowing in shame
after having falsely (teasingly) comitted the blunder of calling (you) by a
wrong name. A sound of joy is made (then) by the jingling of (your) anklet,
by Cupid, who was burnt, and who has had the thorn (of hostility) from
within plucked
out after a long time.

ಹಮಾನೀ ಹಂತವಯಂ ಹಮಗರ ನವಾಸೇೈಕಚತುರೌ

ನಶಾಯಾಂ ನದಾರಣಂ ನಶ ಚರಮಭಾಗೇೀ ಚ ವಶದೌ ,
ವರಂ ಲಕೇ ಪಾತರಂ ಶರಯಮತಸೃಜಂತೌ ಸಮಯನಾಂ
ಸರೇೂೀಜಂ ತಾತಾಪದೌ ಜನನ ಜಯತಶಚತರಮಹ ಕಮ . ೮೭ .

ಹಮಾನೀ - mass of snow

ಹಂತವಯಂ - which is destroyed
ಹಮ ಗರ - snowy mountain
ನವಾಸೇೈಕಚತುರೌ - which are beautiful even when residing
ನಶಾಯಾಂ - at night
ನದಾರಣಂ - which sleeps (closed) ನಶ - at night
ಚರಮ ಭಾಗೇೀ ಚ - as well as in the last part of (the night) (at dawn)
ವಶದೌ - which are manifest (open) ವರಂ - which wishes to be
ಲಕೇ ಪಾತರಂ - the abode of Lakshmi (to be passively occupied by Lakshmi, the
goddess of wealth)
ಶರಯಂ ಅತ ಸೃಜಂತೌ - which bestows wealth
ಸಮಯನಾಂ - for the followers of the Samaya school (wherein Siva and Sakti
are held to be equal)
 ಸರೇೂೀಜಂ - the lotus
ತಾತ ಪಾದೌ - your two feet (which are compared to a lotus in normal poetic
convention)
ಜನನ - Oh Mother! (Sakti)
ಜಯತಃ - they triumph (over) ಚತರಂ ಇಹ ಕಮ - what is the wonder here?

Oh Mother! your two feet which are beautiful even when residing in the
snowy mountain, which are manifest (open) at night as well as in the last
part of (the night), (and) which bestows wealth (on) the followers of the
Samaya school, triumph over the lotus, which is destroyed by a mass of
snow, which sleeps at night (and) which wishes to be the (passive) abode of
Lakshmi. What is the wonder here?

ಪದಂ ತೇೀ ಕೀತೀಥನಾಂ ಪರಪದಮಪದಂ ದೇೀವ ವಪದಾಂ

ಕಥಂ ನೀತಂ ಸದಭಃ ಕಠನ ಕಮಠೀ ಕಪಥರ ತುಲಾಂ ,
ಕಥಂ ವಾ ಬಾಹುಭಾಯಮುಪಯಮನಕಾಲೇೀ ಪುರಭದಾ
ಯದಾದಾಯ ನಯಸತಂ ದೃಷದ ದಯಮಾನೇೀನ ಮನಸಾ . ೮೮ .
ಪದಂ - the abode
ತೇೀ ಕೀತೀಥನಾಂ - your fame
ಪರಪದಂ - forefoot
ಅಪದಂ - no resort
ದೇೀವ - Oh Devi (effulgent one)! (Sakti)
ವಪದಾಂ - of calamity
ಕಥಂ ನೀತಂ - how was it decided
ಸದಭಃ - by the wise (poets)
ಕಠನ - hard
ಕಮಠೀ ಕಪಥರ ತುಲಾಂ - to be equal to the tortoise skull (shell) (in accordance to
poetic convention)
ಕಥಂ ವಾ - How was it possibly ಬಾಹುಭಾಯಂ - by the two arms
ಉಪಯಮನ ಕಾಲೇೀ - at the time of marriage
ಪುರ ಭದಾ - by the destroyer of the three cities of the demons or the three
 bodies of man (Siva)
ಯತ ಆದಾಯ - having taken which
ನಯಸತಂ ದೃಷದ - was placed on the mill stone (a ritual symbolic of being steadfast
as a rock)
ದಯಮಾನೇೀನ ಮನಸಾ - with a loving heart

Oh Devi, how was your forefoot, the abode of fame (and) no resort of
calamity, decided by the wise (poets) to be equal to the hard tortoise skull?
Having taken which (the forefoot) by the two arms, at the time of marriage,
how was it possibly placed on the mill stone by Purabhida, with (apparently)
a loving heart ?

ನಖೇೈನಾಥಕಸತೀಣಾಂ ಕರಕಮಲ ಸಂಕೇೂೀಚ ಶಶಭಃ

ತರೂಣಾಂ ದವಾಯನಾಂ ಹಸತ ಇವ ತೇೀ ಚಂಡ ಚರಣೌ ,
ಫಲಾನ ಸಾಃಸೇಥೀಭಯಃ ಕಸಲಯಕರಾಗೇರೀಣ ದದತಾಂ
ದರದೇರೀಭೇೂಯೀ ಭದಾರಂ ಶರಯಮನಶಮಹಾಾಯ ದದತೌ . ೮೯ .
ನಖೇೈಃ - with nails
ನಾಕ ಸತೀಣಾಂ - of the celestial maidens
ಕರ ಕಮಲ ಸಂಕೇೂೀಚ - the closing of the lotus like hands
ಶಶಭಃ - with the moons (moon like)
ತರೂಣಾಂ - of the trees
ದವಾಯನಾಂ - the celestial
ಹಸತ ಇವ - as if, laugh(ing)
ತೇೀ ಚಂಡ ಚರಣೌ - your feet Oh Candi! (the fierce one), (Sakti)
ಫಲಾನ - fruits
ಸಾಃ ಸೇಥೀಭಯಃ - to those who live in one's own abode (to the celestials)
ಕಸಲಯ - tender shoots
ಕರ ಅಗೇರೀಣ - by the tips of the hands
ದದತಾಂ - which (the celestial trees) give
ದರದೇರೀಭಯಃ - to the poor
ಭದಾರಂ - auspicious
 ಶರಯಂ ಅನಶಂ - riches incessantly
ಅಹಾಾಯ ದದತೌ - which (the feet) give instantly

Oh Candi! your feet with the moon like nails (which cause) the closing of the
lotus like hands of the celestial maidens, which instantly give to the poor
auspicious riches incessantly are as if laughing at the celestial trees which
give fruits (only) to (other) celestials by the tender shoots of the tips of
the(ir) hands.

ದದಾನೇೀ ದೀನೇೀಭಯಃ ಶರಯಮನಶಮಾಶಾನುಸದೃಶೀಂ

ಅಮಂದಂ ಸೌಂದಯಥ ಪರಕರಮಕರಂದಂ ವಕರತ ,
ತವಾಸಮನಮಂದಾರ ಸತಬಕಸುಭಗೇೀ ಯಾತು ಚರಣೇೀ
ನಮಜೋನಮಜೋೀವಃ ಕರಣಚರಣಃ ಷಟ ಚರಣತಾಮ . ೯೦ .
ದದಾನೇೀ - which give
ದೀನೇೀಭಯಃ - to the poor
ಶರಯಂ - wealth
ಅನಶಂ - incessantly
ಆಶಾ ಅನುಸದೃಶೀಂ - according to desire
ಅಮಂದಂ - great
ಸೌಂದಯಥ ಪರಕರ - the bunch of flowers of beauty
ಮಕರಂದಂ - the honey (of flowers)
ವಕರತ - scatters
ತವ ಅಸಮನ - this, your
ಮಂದಾರ ಸತಬಕ - the bunch of flowers of the (celestial) coral tree
ಸುಭಗೇೀ - auspicious
ಯಾತು - may it proceed to
ಚರಣೇೀ - into the foot
ನಮಜೋನ - plunging
ಮತ ಜೀವಃ - my life
 ಕರಣ ಚರಣಃ - sense organs as feet
ಷಟ ಚರಣತಾಮ - the state of being a six (five sense organs plus mind) legged
one (a bee)

May my life with the (five) sense organs (plus the mind) as feet proceed to
the state of being a six legged one (a bee), plunging into this your (lotus)
foot, auspicious like the bunch of flowers of the coral tree, which scatters the
honey of the bunch of flowers of great beauty, which give to the poor wealth
according to desire incessantly.

ಸೌಂ ದಯಥ ಲಹ ರ ೯೧ - ೧೦ ೦

ಪದನಾಯಸ ಕರೀಡಾ ಪರಚಯಮವಾರಬುೂಮನಸಃ

ಸಖಲಂತಸೇತೀ ಖೇೀಲಂ ಭವನಕಲಹಂಸಾ ನ ಜಹತ ,
ಅತಸೇತೀಷಾಂ ಶಕಾಂ ಸುಭಗಮಣಮಂಜೀರರಣತ
ಚಾಲಾದಾಚಕಾಣಂ ಚರಣಕಮಲಂ ಚಾರುಚರತೇೀ . ೯೧ .
ಪದ ನಾಯಸ - of placement of the steps
ಕರೀಡಾ - the sport
ಪರಚಯಂ - the practice
ಇವ - perhaps
ಆರಬುೂಮನಸಃ - with a mind to commence
ಸಖಲಂತಃ ತೇೀ - they trip
ಖೇೀಲಂ - play (of mimicking the graceful walk of Sakti)
ಭವನ ಕಲಹಂಸಾಃ - the resident swans
ನ ಜಹಾತ - do not abandon
ಅತಃ ತೇೀಷಾಂ - therefore, for their
ಶಕಾಂ - instruction
ಸುಭಗ - auspicious
ಮಣ ಮಂಜೀರ ರಣತ - jingling of the gem (studded) anklet
ಛಲಾತ - under the pretext of
ಆಚಕಾಣಂ - teach (how to walk) ಚರಣ ಕಮಲಂ - lotus feet
 ಚಾರು ಚರತೇೀ - Oh one pocessed of a beautiful life! (Sakti)

Oh one pocessed of a beautiful life! the resident swans with a mind to

commence the practice of the sport of placement of the steps, (though) they
trip, do not abandon play. Therefore for their instruction, the auspicious gem
(studded) anklet of the lotus feet, under the pretext of jingling, perhaps
teach (them).
ಗತಾಸೇತೀ ಮಂಚತಾಂ ದುರಹಣಹರರುದೇರೀಶಾರಭೃತಃ
ಶವಃ ಸಾಚಾಚಾಾಯಾ ಘಟತ ಕಪಟ ಪರಚಾದಪಟಃ ,
ತಾದೀಯಾನಾಂ ಭಾಸಾಂ ಪರತಫಲನರಾಗಾರುಣತಯಾ
ಶರೀರೀ ಶೃಂಗಾರೇೂೀ ರಸ ಇವ ದೃಶಾಂ ದೇೂೀಗೂ ಕುತುಕಮ . ೯೨ .
ಗತಾಃ - have become
ತೇೀ ಮಂಚತಾಂ -your bed
ದುರಹಣ - Druhina (Brahma)
ಹರ - Hari (Vishnu)
ರುದರ - Rudra
ಈಶಾರ - Iswara (Maheswara)
ಭೃತಃ - servitors (with authority to create, preserve and destroy)
ಶವಃ - Siva (Sadaasiva tattva, the subtlest of the twenty five categories
representing Siva and Sakti in the evolved state)
ಸಾಚಾಚಾಾಯಾ - white lustre
ಘಟತ - made of
ಕಪಟ - disguised as
ಪರಚಾದ ಪಟಃ - the coverlet
ತಾದೀಯಾನಾಂ - of your
ಭಾಸಾಂ - of the lustre
ಪರತ ಫಲನ ರಾಗ - reflected colour
ಅರುಣತಯಾ - by the red ಶರೀರೀ - embodied
ಶೃಂಗಾರಃ ರಸ ಇವ - seems like, the (poetic) sentiment of love
ದೃಶಾಂ - for (your) eyes ದೇೂೀಗೂ ಕುತುಕಮ - yeilds joy
 The servitors, Druhina, Hari, Rudra (and) Iswara have become your bed.
Paramasiva, disguised as the coverlet made of (his) white lustre, by the
reflected red colour of your lustre, seems like the sentiment of love
embodied (and) yeilds joy for your eyes.

ಅರಾಲಾ ಕೇೀಶೇೀಷು ಪರಕೃತ ಸರಲಾ ಮಂದಹಸತೇೀ

ಶರೀಷಾಭಾ ಚತೇತೀ ದೃಷದುಪಲಶೇೋೀಭಾ ಕುಚತಟೇೀ ,
ಭೃಶಂ ತನಾೀ ಮಧೇಯೀ ಪೃಥುರುರಸಜಾರೇೂೀಹವಷಯೀ
ಜಗತಾತತುಂ ಶಂಭೇೂೀಜಥಯತ ಕರುಣಾ ಕಾಚದರುಣಾ . ೯೩ .
ಅರಾಲಾ - curliness
ಕೇೀಶೇೀಷು - in the hair
ಪರಕೃತ - natural
ಸರಲಾ - straight forwardness
ಮಂದ ಹಸತೇೀ - in the gentle smile
ಶರೀಷ ಆಭಾ - (delicate) as the Sirisa (flower)
ಚತೇತೀ - in the mind
ದೃಷದ ಉಪಲ ಶೇೋೀಭಾ - the lustre of a gem in a (hard) rock
ಕುಚ ತಟೇೀ - in the slope of the bosom
ಭೃಶಂ - excessive
ತನಾೀ ಮಧೇಯೀ - slenderness in the waist
ಪೃಥು - wideness
ಉರಸಜ ಆರೇೂೀಹ ವಷಯೀ - in the matter of the bosom and hip
ಜಗತ ತಾರತುಂ - in order to protect the world
ಶಂಭೇೂೀಃ - of Sambhu (Siva)
ಜಯತ - excels
ಕರೂಣಾ - compassion
ಕಾಚತ - indescribable
ಅರುಣಾ - (called) Arunaa (the red form of Sakti)

The indescribable compassion of Sambhu, (called) Arunaa in order to protect

the world, excels as curliness in the hair, natural straight forwardness in the
gentle smile, as the (delicate) Sirisa (flower) in the mind, as the lustre of a
gem in a (hard) rock in the slope of the bosom, as excessive slenderness in
the waist, (and) as wideness in the matter of the bosom and hip.
ಕಲಂಕಃ ಕಸೂತರೀ ರಜನಕರಬಂಬಂ ಜಲಮಯಂ
ಕಲಾಭಃ ಕಪೂಥರೇೈಮಥರಕತಕರಂಡಂ ನಬಡತಮ ,
ಅತಸತಾದೇೂಭೀಗೇೀನ ಪರತದನಮದಂ ರಕತಕುಹರಂ
ವಧಭೂಥಯೂೀ ಭೂಯೂೀ ನಬಡಯತ ನೂನಂ ತವ ಕೃತೇೀ . ೯೪ .
ಕಲಂಕಃ - the stain (on the face of the moon)
ಕಸೂತರೀ - is musk (or musk deer shaped stain on the face of the moon)
ರಜನಕರ ಬಂಬಂ - the orb of the moon
ಜಲಮಯಂ - full of water
ಕಲಾಭಃ ಕಪೂಥರೇೈಃ - with bits (ormoon rays) of camphor
ಮರಕತ ಕರಂಡಂ - an emerald container
ನಬಡತಮ - filled
ಅತಃ - therefore
ತಾತ ಭೇೂೀಗೇೀನ - by your utilisation
ಪರತದನಂ ಇದಂ - every day, this
ರಕತ ಕುಹರಂ - the empty hollow (of the container)
ವಧಃ - Vidhi (Brahma)
ಭೂಯಃ ಭೂಯಃ - again and again
ನಬಡಯತ ನೂನಂ - indeed fills
ತವ ಕೃತೇೀ - for your sake

This orb of the moon is an emerald container full of water, filled with bits of
camphor; the stain is musk. The empty hollow (of the container), by (virtue
of) your utilisation every day, is indeed filled again and again by Vidhi for
your sake.
 ಪುರಾರಾತೇೀರಂತಃ ಪುರಮಸ ತತಸತಾಚಚರಣಯೂೀಃ
ಸಪಯಾಥ ಮಯಾಥದಾ ತರಲಕರಣಾನಾಮಸುಲಭಾ ,
ತಥಾ ಹೇಯೀತೇೀ ನೀತಾಃ ಶತಮಖಮುಖಾಃ ಸದೂಮತುಲಾಂ
ತವ ದಾಾರೇೂೀಪಾಂತಸಥತಭರಣಮಾದಾಯಭರಮರಾಃ . ೯೫ .
ಪುರ ಅರಾತೇೀಃ - of Pura arati (the enemy of the cities of demons or the bodies of
man) (Siva)
ಅಂತಃ ಪುರಂ ಅಸ - you are in the inner apartments (set aside for women)
ತತಃ - therefore
ತಾತ ಚರಣಯೂೀಃ - of your two feet
ಸಪಯಾಥ ಮಯಾಥದಾ - the rules of propriety in worship
ತರಲ ಕರಣಾನಾಂ - those with fickle senses
ಅಸುಲಭಾ - not easy
ತಥಾ ಹ ಏತೇೀ - thus surely, these
ನೀತಾಃ - take away
ಶತಮಖ ಮುಖಾಃ - those with Satamakha (Indra) as the chief
ಸದೂಂ ಅತುಲಾಂ - the matchless superhuman powers
ತವ - your
ದಾಾರೇೂೀಪಾಂತಃ - in proximity to the door
ಸಥತಭಃ - stationed
ಅಣಮಾ ಆದಾಯಭಃ - Anima (capacity for atomic reduction) and others (the eight
superhuman powers or Siddhis personified as godesses)
ಅಮರಾಃ - the celestials (who have not mastered the senses)

You are in the inner apartments of Siva. Therefore, the rules of propriety in
the worship of your two feet is not not easy for those with fickle senses.
Thus surely, these celestials with Satamkha as the chief (forbidded from
entering the inner apartments) take away (only) the matchless superhuman
powers of Anima and others (Siddhis) stationed in proximity to your door.
 ಕಲತರಂ ವೇೈಧಾತರಂ ಕತಕತ ಭಜಂತೇೀ ನ ಕವಯಃ
ಶರಯೂೀ ದೇೀವಾಯಃ ಕೇೂೀ ವಾ ನ ಭವತ ಪತಃ ಕೇೈರಪ ಧನೇೈಃ ,
ಮಹಾದೇೀವಂ ಹತಾಾ ತವ ಸತ ಸತೀನಾಮಚರಮೀ
ಕುಚಾಭಾಯಮಾಸಂಗಃ ಕುರವಕತರೇೂೀರಪಯಸುಲಭಃ . ೯೬ .

ಕಲತರಂ ವೇೈಧಾತರಂ - the wife of Vidhata (Brahma) (Saraswati, the goddess of

learning)
ಕತ ಕತ - several
ಭಜಂತೇೀ ನ - do not serve
ಕವಯಃ - poets
ಶರಯೂೀ ದೇೀವಾಯಃ - of the goddess of wealth (Lakshmi)
ಕಃ ವಾ ನ ಭವತ - who does not become
ಪತಃ - the lord
ಕೇೈಃ ಅಪ ಧನೇೈಃ - with wealth of some sort (or other)
ಮಹಾದೇೀವಂ - Mahadeva (Siva)
ಹತಾಾ - except
ತವ ಸತ - your Oh chaste one! (Sakti)
ಸತೀನಾಂ ಅಚರಮೀ - Oh first among chaste women! (Sakti)
ಕುಚಾಭಾಯಂ ಆಸಂಗಃ - contact with the bosom
ಕುರವಕ ತರೇೂೀಃ ಅಪ - even for the Kuravaka (a species of the Amaranth) tree
(which by poetic convention longs for the embrace of noble women prior to
flowering)
ಅಸುಲಭಃ - it is not easy

Do not several poets serve the wife of Vidhata ? With wealth of some sort,
who does not become the lord of the goddess of wealth ? Oh Sati! Oh first
among chaste women! except Mahadeva, contact with your bosom is not
easy even for the (inanimate) Kuravaka tree.
 ಗರಾಮಾಹುದೇೀಥವೀಂ ದುರಹಣಗೃಹಣೀಮಾಗಮವದೇೂೀ
ಹರೇೀಃ ಪತಾೀಂ ಪದಾಮಂ ಹರಸಹಚರೀಮದರತನಯಾಮ ,
ತುರೀಯಾ ಕಾಪ ತಾಂ ದುರಧಗಮನಃಸೀಮಮಹಮಾ
ಮಹಾಮಾಯಾ ವಶಾಂ ಭರಮಯಸ ಪರಬರಹಮಮಹಷ . ೯೭ .
ಗರಾಂ ಆಹುಃ ದೇೀವೀಂ - they call as the goddess of speech (Saraswati)
ದುರಹಣ ಗೃಹಣೀಂ - the wife of Druhina (Brahma)
ಆಗಮ ವದುಃ - the knowers of the Agamas (the sacred scriptures)
ಹರೇೀಃ ಪತಾೀಂ - the wife of Hari (Vishnu)
ಪದಾಮಂ - as Padma (one dwelling in the lotus) (Lakshmi)
ಹರ ಸಹಚರೀಂ - the wife of Hara (Siva)
ಅದರ ತನಯಾಮ - as the daughter of the mountain (Parvati)
ತುರೀಯಾ ಕಾ ಅಪ - indescribable fourth one
ತಾಂ - you
ದುರಧಗಮ - unattainable (by the senses)
ನಃಸೀಮ ಮಹಮಾ - boundlesly glorious one
ಮಹಾಮಾಯಾ - Mahamaya tattva (one of the twenty five categories
representing Siva and Sakti in the evolved state)
ವಶಾಂ ಭರಮಯಸ - you cause the universe to revolve
ಪರಬರಹಮ ಮಹಷ - Oh Queen consort of the Parabrahman (the Supreme)

Oh Queen consort of the Parabrahman, the knowers of the Agamas call (you)
as the goddess of speech, the wife of Druhina, as Padma the wife of Hari
(and) as Adri tanaya, the wife of Hara. (But) you are the indescribable fourth
one, the unattainable, the boundlessly glorious Mahamaya, (and) you cause
the universe to revolve.
 ಕದಾ ಕಾಲೇೀ ಮಾತಃ ಕಥಯ ಕಲತಾಲಕತಕರಸಂ
ಪಬೇೀಯಂ ವದಾಯಥೀಥ ತವ ಚರಣ ನಣೇೀಥಜನಜಲಮ ,
ಪರಕೃತಾಯ ಮಕಾನಾಮಪ ಚ ಕವತಾಕಾರಣತಯಾ
ಕದಾ ಧತೇತೀ ವಾಣೀಮುಖಕಮಲತಾಂಬೂಲರಸತಾಮ . ೯೮ .
ಕದಾ ಕಾಲೇೀ - at what time
ಮಾತಃ ಕಥಯ - Oh Mother! (Sakti), tell
ಕಲತ ಅಲಕತಕ ರಸಂ - bearing (mixed with) the (red) lac dye used as a cosmetic
on the feet)
ಪಬೇೀಯಂ - I will drink
ವದಾಯಥೀಥ - seeker of knowledge
ತವ ಚರಣ - your feet
ನಣೇೀಥಜನ ಜಲಮ - the water used for ablution
ಪರಕೃತಾಯ - naturally
ಮಕಾನಾಂ ಅಪ ಚ - even of the dumb
ಕವತಾ - poetry
ಕಾರಣತಯಾ - the cause
ಕದಾ ಧತೇತೀ - when will it be bestowed
ವಾಣೀ ಮುಖ ಕಮಲ - the lotus face of Vani (Saraswati)
ತಾಂಬೂಲ ರಸತಾಮ - similar to the (red) betel leaf and areca nut juice (from the
mouth of Saraswati which by poetic convention is said to bestow poetic
genius on one who tastes it)

Oh Mother! tell, at what time will I drink the water bearing the lac dye, used
for ablution of your feet ? Being the cause of poetry even of the naturally
dumb (and hence) similar to the betel and areca nut juice of the lotus face of
Vani, when will it be bestowed?

ಸರಸಾತಾಯ ಲಕಾಾ ವಧಹರಸಪತೇೂಾೀ ವಹರತೇೀ

ರತೇೀಃ ಪಾತವರತಯಂ ಶಥಲಯತ ರಮಯೀಣ ವಪುಷಾ ,
 ಚರಂ ಜೀವನೇಾೀವ ಕಪತಪಶುಪಾಶವಯತಕರಃ
ಪರಾನಂದಾಭಖಯಂ ರಸಯತ ರಸಂ ತಾದಭಜನವಾನ . ೯೯ .
ಸರಸಾತಾಯ - with Saraswati
ಲಕಾಾ - and Lakshmi
ವಧ ಹರ - Vidhi (Brahma) (and) Hari (Vishnu)
ಸಪತಾಃ - rival
ವಹರತೇೀ - sports
ರತೇೀಃ ಪಾತವರತಯಂ - the chastity of Rati (wife of Cupid)
ಶಥಲಯತ - he lessens
ರಮಯೀಣ ವಪುಷಾ - with a beautiful body
ಚರಂ ಜೀವನ ಏವ - living eternaly (as a Jivan Mukta, one liberated while alive)
ಕಪತ - casting off
ಪಶು - the soul bound by spiritual ignorance
ಪಾಶ - the bond of spiritual ignorance
ವಯತಕರಃ - contact with
ಪರ ಆನಂದ ಅಭಖಯಂ - called supreme bliss
ರಸಯತ ರಸಂ - relishes the joy
ತಾತ ಭಜನವಾನ - he who worships you

He who worships you sports with Saraswati and Lakshmi, (and is a) rival to
Vidhi and Hari. With a beautiful body, he lessens the chastity of Rati. Living
eternally and casting off contact with the soul bound by spiritual ignorance
and the bond of spiritual ignorance, he relishes the joy called supreme bliss.

ಪರದೀಪಜಾಾಲಾಭದಥವಸಕರ ನೀರಾಜನವಧಃ
ಸುಧಾಸೂತೇೀಶಚಂದೇೂರೀಪಲಜಲಲವೇೈರಘಯಥ ರಚನಾ ,
ಸಾಕೀಯೈರಂಭೇೂೀಭಃ ಸಲಲನಧ ಸೌಹತಯಕರಣಂ
ತಾದೀಯಾಭವಾಥಗಭಸತವ ಜನನ ವಾಚಾಂ ಸುತತರಯಮ . ೧೦೦ .
 ಪರದೀಪ ಜಾಾಲಾಭಃ - with the flame of a lamp
ದವಸಕರ - for the sun
ನೀರಾಜನ ವಧಃ - the performance of the oblation of lights
ಸುಧಾಸೂತೇೀಃ - for the moon
ಚಂದೇೂರೀಪಲ - moon stone
ಜಲಲವೇೈಃ - with drops of water (oozing from the moon stone)
ಅಘಯಥ ರಚನಾ - performance of oblation
ಸಾಕೀಯೈಃ - with his own
ಅಂಭೇೂೀಭಃ - waters
ಸಲಲನಧ - to the ocean
ಸೌಹತಯಕರಣಂ - giving satisfaction
ತಾದೀಯಾಭಃ - by your own
ವಾಗಭಃ - words
ತವ - your
ಜನನ ವಾಚಾಂ - Oh generator of words! (Sakti)
ಸುತತಃ ಇಯಮ - this hymn of praise

Oh generator of words, this your hymn of praise, by your own words (is like)
the performance of the oblation of lights with the flame of the lamp for the
sun; the performance of oblation with drops of water (oozing from) the
moon stone, for the moon (and) giving satisfaction to the ocean with his own
waters.

ಇತ ಶರೀಶಂಕರಾಚಾಯಥ ವರಚತಾ ಸೌಂದಯಥಲಹರೀ ಸಮಾಪತಮ