ಶರೀಶಂಕರಾಚಾಯಯ ವರಚತಾ ಸೌಂದಯಯಲಹರೀ

ಶರೀ ಗುರು ಪಾದುಕಾ ವಂದನಮ

ಐಂಕಾರ ಹರೀಂಕಾರ ರಹಸಯಯುಕತಶರೀಂಕಾರ ಗೂಢಾಥಥ ಮಹಾವಭೂತಾಯ ,

ಓಂಕಾರ ಮಮಥ ಪರತಪಾದನೀಭಾಯಂನಮೂೀ ನಮಃ ಶರೀ ಗುರು ಪಾದುಕಾಭಾಯಮ .

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ಸೌ ಂದ ಯಥಲ ಹರ ೧ - ೧೦ ( ಆನಂದ ಲಹರ )

ಶವಃ ಶಕಾಾ ಯುಕೇೂತೀ ಯದ ಭವತ ಶಕತಃ ಪರಭವತುಂನ ಚೇೀದೇೀವಂ ದೇೀವೀ ನ ಖಲು ಕುಶಲಃ ಸಪಂದತುಮಪ ,

ಅತಸಾತಾಮಾರಾಧಾಯಂ ಹರಹರ ವರಂಚಾದಭರಪಪರಣಂತುಂ 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 othersಪರಣಂತುಂ - 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 ಪಂಕೇೀರುಹಭವಂವರಂಚಃ ಸನಚನಾನ ವರಚಯತ ಲೇೂೀಕಾನವಕಲಮ ,

ವಹತೇಯೀನಂ ಶೌರಃ ಕಥಮಪ ಸಹಸೇರೀಣ ಶರಸಾಂಹರಃ 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 ದಾೀಪನಗರೀಜಡಾನಾಂ 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 ದೇೈವತಗಣಃತಾಮೀಕಾ ನೇೈವಾಸ ಪರಕಟತ ವರಾಭೀತಯಭನಯಾ ,

ಭಯಾತ ತಾರತುಂ ದಾತುಂ ಫಲಮಪ ಚ ವಾಂಛಾಸಮಧಕಂಶರಣೇಯೀ 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 ಜನನೀಮಪುರಾ ನಾರೀ ಭೂತಾಾ ಪುರರಪುಮಪ ಕೇೂೀಭಮನಯತ ,

ಸಮರೇೂೀ ಪ ತಾಾಂ ನತಾಾ ರತ ನಯನ ಲೇೀಹೇಯೀನ ವಪುಷಾಮುನೀನಾಮಪಯಂತಃ 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 ವಶಖಾಃವಸಂತಃ ಸಾಮಂತೇೂೀ ಮಲಯಮರದಾಯೂೀಧನ ರಥಃ ,

ತಥಾಪೇಯೀಕಃ ಸವಥಂ ಹಮಗರಸುತೇೀ ಕಾಮಪಕೃಪಾಂಅಪಾಂಗಾತೇತೀ 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 ನತಾಪರಕೀಣಾ ಮಧೇಯೀ ಪರಣತ ಶರಚಚಂದರ ವದನಾ ,

ಧನುಬಾಥಣಾನ ಪಾಶಂ ಸೃಣಮಪ ದಧನಾ ಕರತಲೇೈಃಪುರಸಾತದಾಸಾತಂ 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 ಪರವೃತೇೀಮಣದಾೀಪೇೀ 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 ಹುತವಹಂಸಥತಂ ಸಾಾಧಷಾಾನೇೀ ಹೃದಮರುತಮಾಕಾಶಮುಪರ ,

ಮನೇೂೀ ಪ ಭೂರಮಧೇಯೀ ಸಕಲಮಪ ಭತಾಾ ಕುಲಪಥಂಸಹಸಾರರೇೀ 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 ಯುಗಲಾಂತವಥಗಲತೇೈಃಪರಪಂಚಂ 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 ಪಂಚಭರಪಪರಭನಾಾಭಃ 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 ತುಲಯತುಂಕವೀಂದಾರಃ 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 ಜಡಂತವಾಪಾಂಗಾಲೇೂೀಕೇೀ ಪತತಮನುಧಾವಂತ ಶತಶಃಗಲದೇಾೀಣೀ 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 ಪಂಚಾಶದುದಕೇೀಹುತಾಶೇೀ 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 ಮಕುಟಾಂವರ ತಾರಸ ತಾರಣ ಸಫಟಕ ಘುಟಕಾ ಪುಸತಕ ಕರಾಮ ,

ಸಕೃನಾ ತಾಾ ನತಾಾ ಕಥಮವ ಸತಾಂ ಸನಾದಧತೇೀಮಧು 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 ರುಚಂಭಜಂತೇೀ ಯೀ ಸಂತಃ ಕತಚದರುಣಾಮೀವ ಭವತೀಮ ,

ವರಂಚ ಪೇರೀಯಸಾಯಸತರುಣತರ ಶರೃಂಗಾರ ಲಹರೀಗಭೀರಾಭವಾಥಗಭವಥದಧತ 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 ರುಚಭಃವಶನಾಯದಾಯಭಸಾತಾಂ 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 ಶರೀಸರಣಭಃದಥವಂ ಸವಾಥಮುವೀಥಮರುಣಮನಮಗಾಾಂ ಸಮರತ ಯಃ ,

ಭವಂತಯಸಯ ತರಸಯದಾನಹರಣ ಶಾಲೀನ ನಯನಾಃಸಹೇೂೀವಥಶಾಯ 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 ತದಧೇೂೀಹರಾಧಥಂ ಧಾಯಯೀದೇೂಯೀ ಹರಮಹಷ ತೇೀ ಮನಮಥಕಲಾಮ ,

ಸ ಸದಯಃ ಸಂಕೇೂೀಭಂ ನಯತ ವನತಾ ಇತಯತ ಲಘುತರಲೇೂೀಕೀಮಪಾಯಶು 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 serpentsCf SVL Verse 20 : The monkey of the heart is subdued by devotion to Siva).

ಸೌಂದಯಥಲ ಹರ ೨೧ - ೩೦ ( ಆನಂದಲ ಹರ )

ತಟಲೇಲೀಖಾ ತನಾೀಂ ತಪನ ಶಶ ವೇೈಶಾಾನರಮಯೀಂನಷಣಾಣಂ ಷಣಾಣಮಪುಯಪರ ಕಮಲಾನಾಂ ತವ ಕಲಾಂ ,

ಮಹಾಪದಾಮಟವಾಯಂ ಮೃದತಮಲಮಾಯೀನ ಮನಸಾಮಹಾಂತಃ 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 ತರನಯನಂಕುಚಾಭಾಯಮಾನಮರಂ 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 ಕಪಯತೇೀತರಸುಾವಥನ ಏತತ ಸಾಯಮಪ ವಪುರೀಶಸತರಯತ ,

ಸದಾ ಪೂವಥಃ ಸವಥಂ ತದದಮನುಗೃಹಾಣತ ಚ ಶವಸತವಾಜಾಮಾಲಂಬಯ 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 - Isaತರಯತ - 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 ಶವೇೀಭವೇೀತ 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 ವರತಂವನಾಶಂ ಕೀನಾಶೇೋೀ ಭಜತ ಧನದೇೂೀ ಯಾತ ನಧನಮ ,

ವತಂದರೀ ಮಾಹೇೀಂದರೀ ವತತರಪ ಸಂಮೀಲತ ದೃಶಾಮಹಾಸಂಹಾರೇೀ 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 cycleCf SVL, verse 26 : The devotee seeks the joy not vouchsafed to Brahma and

others).

ಜಪೀ ಜಲಪಃ ಶಲಪಂ ಸಕಲಮಪ ಮುದಾರ ವರಚನಾಗತಃ ಪಾರದಕಣಯ ಕರಮಣಮಶನಾದಾಯಹುತ ವಧಃ ,

ಪರಣಾಮಃ ಸಂವೇೀಶಃ ಸುಖಮಖಲಮಾತಾಮಪಥಣ ದೃಶಾಸಪಯಾಥ 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 youfrom 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 ಹರಣೀಂವಪದಯಂತೇೀ 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 SaktiCf SVL, verse 28 : The devotee is freed from the cycle of birth and death by

worship of Siva).

ಕರೀಟಂ ವೇೈರಂಚಂ ಪರಹರ ಪುರಃ ಕೇೈಟಭಭದಃಕಠೇೂೀರೇೀ ಕೇೂೀಟೀರೇೀ ಸಖಲಸ ಜಹ ಜಂಭಾರ ಮಕುಟಮ ,

ಪರಣಮರೀಷೇಾೀತೇೀಷು ಪರಸಭಮುಪಯಾತಸಯ ಭವನಂಭವಸಾಯಭುಯತಾಥನೇೀ 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).

ಸಾದೇೀಹೇೂೀದೂಭತಾಭ‌ಘೃಥಣಭರಣಮಾದಾಯಭರಭತೇೂೀನಷೇೀವೇಯೀ ನತೇಯೀ ತಾಾಮಹಮತ ಸದಾ ಭಾವಯತ ಯಃ ,ಕಮಾಶಚಯಥಂ ತಸಯ ತರನಯನ ಸಮೃದೂಂ ತೃಣಯತೇೂೀಮಹಾಸಂವತಾಥಗಾವಥರಚಯತ 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 ಭುವನಂಸಥತಸತತತತ 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 ಶೀತಕರಣಃಸಮರೇೂೀ ಹಂಸಃ ಶಕರಸತದನು ಚ ಪರಾ ಮಾರ ಹರಯಃ ,

ಅಮೀ ಹೃಲೇಲೀಖಾಭಸತಸೃಭರವಸಾನೇೀಷು ಘಟತಾಭಜಂತೇೀ 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 ಮನೇೂೀನಥಧಾಯೈಕೇೀ 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 ಯುಗಂತವಾತಾಮನಂ ಮನೇಯೀ ಭಗವತ ನವಾತಾಮನಮನಘಮ ,

ಅತಃ ಶೇೀಷಃ ಶೇೀಷೀತಯಯಮುಭಯ ಸಾಧಾರಣತಯಾಸಥತಃ 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 ಮರುತಾುರಥರಸತಾಮಾಪಸತಾಂ ಭೂಮಸತಾಯ ಪರಣತಾಯಾಂ ನ ಹ ಪರಮ ,

ತಾಮೀವ ಸಾಾತಾಮನಂ ಪರಣಮಯತುಂ ವಶಾ ವಪುಷಾಚದಾನಂದಾಕಾರಂ 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 ದುಯತಧರಂಪರಂ ಶಂಭುಂ ವಂದೇೀ ಪರಮಲತ ಪಾಶಾಥಂ ಪರಚತಾ ,

ಯಮಾರಾಧಯನ ಭಕಾಾ ರವ ಶಶ ಶುಚೀನಾಮವಷಯೀನರಾಲೇೂೀಕೇೀ 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 ಜನಕಮಶವಂ ಸೇೀವೇೀ ದೇೀವೀಮಪ ಶವಸಮಾನ ವಯವಸತಾಮ ,

ಯಯೂೀಃ ಕಾಂತಾಯ ಯಾಂತಾಯಃ ಶಶಕರಣ ಸಾರೂಪಯ ಸರಣೇೀಃವಧೂತಾಂತಧಾಾಥಂತಾ 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 ರಸಕಂಭಜೇೀ ಹಂಸದಾಂದಾಂ ಕಮಪ ಮಹತಾಂ ಮಾನಸಚರಮ ,

ಯದಾಲಾಪಾದಷಾಟಶ ಗುಣತ ವದಾಯ ಪರಣತಃಯದಾದತೇತೀ 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 ನರತಂತಮೀಡೇೀ ಸಂವತಥಂ ಜನನ ಮಹತೀಂ ತಾಂ ಚ ಸಮಯಾಮ ,

ಯದಾಲೇೂೀಕೇೀ ಲೇೂೀಕಾನ ದಹತ ಮಹತ ಕೇೂರೀಧ ಕಲತೇೀದಯಾದಾರಥ 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 ಸುಫರಣಯಾಸುಫರನಾಾನಾ ರತಾಾಭರಣ ಪರಣದೇೂೀಂದರಧನುಷಮ ,

ತವ ಶಾಯಮಂ ಮೀಘಂ ಕಮಪ ಮಣಪೂರೇೈಕ ಶರಣಂನಷೇೀವೇೀ 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 ಲಾಸಯಪರಯಾನವಾತಾಮನಂ ಮನೇಯೀ ನವರಸ ಮಹಾತಾಂಡವ ನಟಂ ,

ಉಭಾಭಾಯಮೀತಾಭಾಯಮುದಯ ವಧಮುದೇಶಯ ದಯಯಾಸನಾಥಾಭಾಯಂ 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 ಸಾಂದರಘಟತಂಕರೀಟಂ ತೇೀ ಹೇೈಮಂ ಹಮಗರಸುತೇೀ ಕೀತಥಯತ ಯಃ ,

ಸ ನೀಡೇೀಯಚಾಾಯಾಚುಾರಣಶಬಲಂ ಚಂದರ ಶಕಲಂಧನುಃ 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 ವನಂಘನಸಾಗೂ ಶಲಕಂ ಚಕುರ ನಕುರುಂಬಂ ತವ ಶವೇೀ ,

ಯದೀಯಂ ಸೌರಭಯಂ ಸಹಜಮುಪಲಬುೂಂ ಸುಮನಸೇೂೀವಸಂತಯಸಮನ 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 ಲಹರೀಪರೀವಾಹಸೇೂರೀತಃ 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 ಸಶರೀಭರಲಕೇೈಃಪರೀತಂ ತೇೀ ವಕತಂ ಪರಹಸತ ಪಂಕೇೀರುಹ ರುಚಮ ,

ದರಸೇೇರೇೀ ಯಸಮನ ದಶನರುಚ ಕಂಜಲಾ ರುಚರೇೀಸುಗಂಧೌ 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 ಯತದಾತೀಯಂ ತನಮನೇಯೀ ಮಕುಟಘಟತಂ ಚಂದರಶಕಲಮ ,

ವಪಯಾಥಸ ನಾಯಸಾದುಭಯಮಪ ಸಂಭೂಯ ಚ ಮಥಃಸುಧಾಲೇೀಪಸೂಯತಃ 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 ವಯಸನನತಾದೀಯೀ ನೇೀತಾರಭಾಯಂ ಮಧುಕರ ರುಚಭಾಯಂ ಧೃತಗುಣಮ ,

ಧನುಮಥನೇಯೀ ಸವೇಯೀತರಕರ ಗೃಹೀತಂ ರತಪತೇೀಃಪರಕೇೂೀಷೇಾೀ 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 ನಯನಮಕಾಥತಮಕತಯಾತರಯಾಮಂ ವಾಮಂ ತೇೀ ಸೃಜತ ರಜನೀನಾಯಕತಯಾ ,

ತೃತೀಯಾ ತೇೀ ದೃಷಟದಥರದಲತ ಹೇೀಮಾಂಬುಜ ರುಚಃಸಮಾಧತೇತೀ 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 ಕುವಲಯೈಃಕೃಪಾಧಾರಾಧಾರಾ ಕಮಪ ಮಧುರಾಭೇೂೀಗವತಕಾ ,

ಅವಂತೀ ದೃಷಟಸೇತೀ ಬಹುನಗರ ವಸಾತರ ವಜಯಾಧುರವಂ 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 ರಸಕಂಕಟಾಕ ವಾಯಕೇೀಪ ಭರಮರಕಲಭೌ ಕಣಥಯುಗಲಮ ,

ಅಮುಂಚಂತೌ ದೃಷಾಟಾ ತವ ನವರಸಾಸಾಾದ ತರಲೌಅಸೂಯಾ 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 ಕೃತುಾಪರಾಸರೇೂೀಷಾ 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 ದಧತೀಪುರಾಂ ಭೇೀತುತಶಚತತಪರಶಮ ರಸ ವದಾರವಣ ಫಲೇೀ ,

ಇಮೀ ನೇೀತೇರೀ ಗೇೂೀತಾರಧರಪತ ಕುಲೇೂೀತತಂಸ ಕಲಕೇೀತವಾಕಣಾಥಕೃಷಟ 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 ಲೀಲಾಂಜನತಯಾವಭಾತ ತಾನೇಾೀತರ ತರತಯಮದಮೀಶಾನ ದಯತೇೀ ,

ಪುನಃ ಸರಷುಟಂ ದೇೀವಾನ ದುರಹಣಹರರುದಾರನುಪರತಾನರಜಃ 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 ಹೃದಯೀದಯಾ ಮತೇೈನೇೀಥತೇೈರರುಣ ಧವಲ ಶಾಯಮ ರುಚಭಃ ,

ನದಃ ಶೇೋೀಣೇೂೀ ಗಂಗಾ ತಪನತನಯೀತ ಧುರವಮಮುಮತರಯಾಣಾಂ 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 ಜಗತೀತವೇೀತಾಯಹುಃ 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 ಚಕತಾನಲೀಯಂತೇೀ ತೇೂೀಯೀ ನಯತಮನಮೀಷಾಃ ಶಫರಕಾಃ ,

ಇಯಂ ಚ ಶರೀಬಥದೂಚಾದ ಪುಟಕವಾಟಂ ಕುವಲಯಂಜಹಾತ 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 ರುಚಾದವೀಯಾಂಸಂ ದೀನಂ ಸಾಪಯ ಕೃಪಯಾ ಮಾಮಪ ಶವೇೀ ,

ಅನೇೀನಾಯಂ ಧನೇೂಯೀ ಭವತ ನ ಚ ತೇೀ ಹಾನರಯತಾವನೇೀ 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 ತನಯೀನ ಕೇೀಷಾಮಾಧತೇತೀ ಕುಸುಮಶರ ಕೇೂೀದಂಡಕುತುಕಮ ,

ತರಶಚೀನೇೂೀ ಯತರ ಶರವಣಪಥಮುಲಲಂಘಯ ವಲಸನಅಪಾಂಗ 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 ತಾಟಂಕಯುಗಲಂಚತುಶಚಕರಂ ಮನೇಯೀ ತವ ಮುಖಮದಂ ಮನಮಥ ರಥಮ ,

ಯಮಾರೂಹಯ ದುರಹಯತಯವನರಥಮಕೇೀಥಂದು ಚರಣಂಮಹಾವೀರೇೂೀ 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 ಕೌಶಲಹರೀಃಪಬಂತಾಯಃ ಶವಾಥಣ ಶರವಣ ಚುಲುಕಾಭಾಯಮವರಲಮ ,

ಚಮತಾಾರ ಶಾಲಘಚಲತ ಶರಸಃ ಕುಂಡಲ ಗಣೇೂೀಝಣತಾಾರೇೈಸಾತರೇೈಃ 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 ಧವಜಪಟತಾದೀಯೂೀ ನೇೀದೀಯಃ ಫಲತು ಫಲಮಸಾಮಕಮುಚತಮ ,

ವಹತಯಂತಮುಥಕಾತಃ ಶಶರಕರ ನಶಾಾಸ ಗಲತಂಸಮೃದಾೂೋ 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 ದಂತಚಾದರುಚೇೀಃಪರವಕೇಯೀ 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 ಪಬತಾಂಚಕೇೂೀರಾಣಾಮಾಸೀದತ ರಸತಯಾ ಚಂಚು ಜಡಮಾ ,

ಅತಸೇತೀ ಶೀತಾಂಶೇೋೀರಮೃತ ಲಹರೀಮಾಮಲ ರುಚಯಃಪಬಂತ 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 ಕಥಾಮರೀಡನಜಪಾಜಪಾಪುಷಪಚಾಾಯಾ ತವ ಜನನ ಜಹಾಾ ಜಯತ ಸಾ ,

ಯದಗಾರಸೀನಾಯಾಃ ಸಫಟಕ ದೃಷದಚಾಚಾವಮಯೀಸರಸಾತಾಯ 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 ಕವಚಭಃನವೃತೇೈಶಚಂಡಾಂಶ 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 ಪಶುಪತೇೀಸತಾಯಾರಬೇೂೀ 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 ವತುಲತಯಾಗರಶೇೀನೇೂೀದಸತಂ ಮುಹುರಧರಪಾನಾಕುಲತಯಾ ,

ಕರಗಾರಹಯಂ ಶಂಭೇೂೀಮುಥಖಮುಕುರವೃಂತಂ ಗರಸುತೇೀಕಥಂಕಾರಂ 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 ಕಂಟಕವತೀತವ ಗರೀವಾ ಧತೇತೀ ಮುಖಕಮಲನಾಲ ಶರಯಮಯಮ ,

ಸಾತಃ ಶೇಾೀತಾ ಕಾಲಾಗರು ಬಹುಲ ಜಂಬಾಲಮಲನಾಮೃಣಾಲೀಲಾಲತಯಂ 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 ನಪುಣೇೀವವಾಹ 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 ಚತಸೃಣಾಂಚತುಭಥಃ 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 ವಹಸತಾಂಕರಾಣಾಂ ತೇೀ ಕಾಂತಂ ಕಥಯ ಕಥಯಾಮಃ ಕಥಮುಮೀ ,

ಕಯಾಚದಾಾ ಸಾಮಯಂ ಭಜತು ಕಲಯಾ ಹಂತ ಕಮಲಂಯದ 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 ಸತನಯುಗಂತದೇೀವಂ ನಃ ಖೇೀದಂ ಹರತು ಸತತಂ ಪರಸುಾತಮುಖಮ ,

ಯದಾಲೇೂೀಕಾಯಶಂಕಾಕುಲತ ಹೃದಯೂೀ ಹಾಸಜನಕಃಸಾ 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 ಕುತುಪೌನ ಸಂದೇೀಹಸಪಂದೇೂೀ ನಗಪತ ಪತಾಕೇೀ ಮನಸ ,

ಪಬಂತೌ ತೌ ಯಸಾಮದವದತ ವಧೂಸಂಗ ರಸಕೌಕುಮಾರಾವದಾಯಪ 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 ಕುಂಭಪರಕೃತಭಃಸಮಾರಬಾೂಂ ಮುಕಾತಮಣಭರಮಲಾಂ ಹಾರಲತಕಾಮ ,

ಕುಚಾಭೇೂೀಗೇೂೀ ಬಂಬಾಧರರುಚಭರಂತಃ ಶಬಲತಾಂಪರತಾಪವಾಯಮಶಾರಂ 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 ಹೃದಯತಃಪಯಃ ಪಾರಾವಾರಃ ಪರವಹತ ಸಾರಸಾತಮವ ,

ದಯಾವತಾಯ ದತತಂ ದರವಡಶಶುರಾಸಾಾದಯ ತವ ಯತಕವೀನಾಂ 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 ವಪುಷಾಗಭೀರೇೀ ತೇೀ ನಾಭೀಸರಸ ಕೃತಸಂಗೇೂೀ ಮನಸಜಃ ,

ಸಮುತತಸೌಥ ತಸಾಮದಚಲ ತನಯೀ ಧೂಮಲತಕಾಜನಸಾತಂ 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 ಶವೇೀಕೃಶೇೀ ಮಧೇಯೀ ಕಂಚಜೋನನ ತವ ಯದಾಭತ ಸುಧಯಾಮ ,

ವಮದಾಥದನೇೂಯೀನಯಂ ಕುಚಕಲಶಯೂೀರಂತರಗತಂತನೂ 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 ಮುಕುಲರೇೂೀಮಾವಲಲತಾಕಲಾವಾಲಂ ಕುಂಡಂ ಕುಸುಮಶರತೇೀಜೇೂೀಹುತಭುಜಃ ,

ರತೇೀಲೀಥಲಾಗಾರಂ ಕಮಪ ತವ ನಾಭಗಥರಸುತೇೀಬಲದಾಾರಂ 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 ತರುಣಾಸಮಾವಸಾಥ ಸೇಥೀಮೂಾೀ ಭವತು ಕುಶಲಂ ಶೇೈಲತನಯೀ . ೭೯ .

ನಸಗಥ - naturally

ಕೀಣಸಯ - slimಸತನ 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 ಕೂಪಾಥಸಭದುರೌಕಷಂತೌ ದೇೂೀಮಥಲೇೀ ಕನಕಕಲಶಾಭೌ ಕಲಯತಾ ,

ತವ ತಾರತುಂ ಭಂಗಾದಲಮತ ವಲಗಾಂ ತನುಭುವಾತರಧಾ 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 ನಜಾತನತಂಬಾದಾಚಾದಯ ತಾಯ ಹರಣರೂಪೇೀಣ ನದಧೇೀ ,

ಅತಸೇತೀ ವಸತೀಣೇೂೀಥ ಗುರುರಯಮಶೇೀಷಾಂ ವಸುಮತೀಂನತಂಬ 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 ಕಾಂಡಪಟಲೀಂಉಭಾಭಾಯಮರುಭಾಯಮುಭಯಮಪ ನಜಥತಯ ಭವತ ,

ಸುವೃತಾತಭಾಯಂ ಪತುಯಃ ಪರಣತ ಕಠನಾಭಾಯಂ ಗರಸುತೇೀವಧಜೇೀ 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 ಗರಸುತೇೀನಷಂಗೌ ಜಂಘೀ ತೇೀ ವಷಮವಶಖೇೂೀ ಬಾಢಮಕೃತ ,

ಯದಗೇರೀ ದೃಶಯಂತೇೀ ದಶಶರಫಲಾಃ ಪಾದಯುಗಲೀನಖಾಗರಚಾದಾಮನಃ 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 ಶೇೀಖರತಯಾಮಮಾಪೇಯೀತೌ ಮಾತಃ ಶರಸ ದಯಯಾ ಧೇೀಹ ಚರಣೌ ,

ಯಯೂೀಃ ಪಾದಯಂ ಪಾಥಃ ಪಶುಪತ ಜಟಾಜೂಟ ತಟನೀಯಯೂೀಲಾಥಕಾ 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 ಪದಯೂೀಃತವಾಸೇೈ ದಾಂದಾಾಯ ಸುಫಟರುಚರಸಾಲಕತಕವತೇೀ ,ಅಸೂಯತಯತಯಂತಂ ಯದಭಹನನಾಯ ಸಪೃಹಯತೇೀಪಶೋನಾಮೀಶಾನಃ 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 ನಮತಂಲಲಾಟೇೀ ಭತಾಥರಂ ಚರಣಕಮಲೇೀ ತಾಡಯತ ತೇೀ ,

ಚರಾದಂತಃ ಶಲಯಂ ದಹನಕೃತಮುನೂಮಲತವತಾತುಲಾಕೇೂೀಟಕಾಾಣೇೈಃ 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 pluckedout after a long time.

ಹಮಾನೀ ಹಂತವಯಂ ಹಮಗರ ನವಾಸೇೈಕಚತುರೌನಶಾಯಾಂ ನದಾರಣಂ ನಶ ಚರಮಭಾಗೇೀ ಚ ವಶದೌ ,

ವರಂ ಲಕೇ ಪಾತರಂ ಶರಯಮತಸೃಜಂತೌ ಸಮಯನಾಂಸರೇೂೀಜಂ 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 ವಪದಾಂಕಥಂ ನೀತಂ ಸದಭಃ ಕಠನ ಕಮಠೀ ಕಪಥರ ತುಲಾಂ ,

ಕಥಂ ವಾ ಬಾಹುಭಾಯಮುಪಯಮನಕಾಲೇೀ ಪುರಭದಾಯದಾದಾಯ 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 ಶಶಭಃತರೂಣಾಂ ದವಾಯನಾಂ ಹಸತ ಇವ ತೇೀ ಚಂಡ ಚರಣೌ ,

ಫಲಾನ ಸಾಃಸೇಥೀಭಯಃ ಕಸಲಯಕರಾಗೇರೀಣ ದದತಾಂದರದೇರೀಭೇೂಯೀ 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 ಶರಯಮನಶಮಾಶಾನುಸದೃಶೀಂಅಮಂದಂ ಸೌಂದಯಥ ಪರಕರಮಕರಂದಂ ವಕರತ ,

ತವಾಸಮನಮಂದಾರ ಸತಬಕಸುಭಗೇೀ ಯಾತು ಚರಣೇೀನಮಜೋನಮಜೋೀವಃ 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 ಪರಚಯಮವಾರಬುೂಮನಸಃಸಖಲಂತಸೇತೀ ಖೇೀಲಂ ಭವನಕಲಹಂಸಾ ನ ಜಹತ ,

ಅತಸೇತೀಷಾಂ ಶಕಾಂ ಸುಭಗಮಣಮಂಜೀರರಣತಚಾಲಾದಾಚಕಾಣಂ 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 ದುರಹಣಹರರುದೇರೀಶಾರಭೃತಃಶವಃ ಸಾಚಾಚಾಾಯಾ ಘಟತ ಕಪಟ ಪರಚಾದಪಟಃ ,

ತಾದೀಯಾನಾಂ ಭಾಸಾಂ ಪರತಫಲನರಾಗಾರುಣತಯಾಶರೀರೀ 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 ಮಂದಹಸತೇೀಶರೀಷಾಭಾ 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 ಜಲಮಯಂಕಲಾಭಃ ಕಪೂಥರೇೈಮಥರಕತಕರಂಡಂ ನಬಡತಮ ,

ಅತಸತಾದೇೂಭೀಗೇೀನ ಪರತದನಮದಂ ರಕತಕುಹರಂವಧಭೂಥಯೂೀ 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 ತತಸತಾಚಚರಣಯೂೀಃಸಪಯಾಥ ಮಯಾಥದಾ ತರಲಕರಣಾನಾಮಸುಲಭಾ ,

ತಥಾ ಹೇಯೀತೇೀ ನೀತಾಃ ಶತಮಖಮುಖಾಃ ಸದೂಮತುಲಾಂತವ 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 ಕವಯಃಶರಯೂೀ ದೇೀವಾಯಃ ಕೇೂೀ ವಾ ನ ಭವತ ಪತಃ ಕೇೈರಪ ಧನೇೈಃ ,

ಮಹಾದೇೀವಂ ಹತಾಾ ತವ ಸತ ಸತೀನಾಮಚರಮೀಕುಚಾಭಾಯಮಾಸಂಗಃ 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 ದುರಹಣಗೃಹಣೀಮಾಗಮವದೇೂೀಹರೇೀಃ ಪತಾೀಂ ಪದಾಮಂ ಹರಸಹಚರೀಮದರತನಯಾಮ ,

ತುರೀಯಾ ಕಾಪ ತಾಂ ದುರಧಗಮನಃಸೀಮಮಹಮಾಮಹಾಮಾಯಾ 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 ಕಲತಾಲಕತಕರಸಂಪಬೇೀಯಂ ವದಾಯಥೀಥ ತವ ಚರಣ ನಣೇೀಥಜನಜಲಮ ,

ಪರಕೃತಾಯ ಮಕಾನಾಮಪ ಚ ಕವತಾಕಾರಣತಯಾಕದಾ 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 ವಹರತೇೀರತೇೀಃ ಪಾತವರತಯಂ ಶಥಲಯತ ರಮಯೀಣ ವಪುಷಾ ,

ಚರಂ ಜೀವನೇಾೀವ ಕಪತಪಶುಪಾಶವಯತಕರಃಪರಾನಂದಾಭಖಯಂ 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 ನೀರಾಜನವಧಃಸುಧಾಸೂತೇೀಶಚಂದೇೂರೀಪಲಜಲಲವೇೈರಘಯಥ ರಚನಾ ,

ಸಾಕೀಯೈರಂಭೇೂೀಭಃ ಸಲಲನಧ ಸೌಹತಯಕರಣಂತಾದೀಯಾಭವಾಥಗಭಸತವ 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