वर्गाद्य वह्निसंस्थं विधुरतिललितं तत्त्रेयं कूर्चयुग्मं लज्जाद्वन्द्वं च पश्चात् स्मितमुखि तदधष्ठदूयं योजयित्वा [x]
मातर्ये ये जपन्ती स्मरहरमहिले भावयन्तः स्वरूपं ते लक्ष्मीलास्यलीलाकमलदलदृशः कामरूपा भवन्ति [५] [End Of Verse 5]
Sunday, October 28, 2007
karpuradi Stotram: Verse 3
ईशो वैश्वानरस्थः शशधरविलसद वामनेत्रेण युक्तो बीजम तेद्वंद्वमंयद विगालितचिकुरे कालिके ये जपन्ती [x]
द्वेष्टारं घनन्ति ते च त्रिभुवनमपि ते वश्यभावं नयन्ति सृक्काद्वन्दास्रधारादूयधरवदने दक्षिणे त्र्यक्षरेती [३] [End of verse 3]
द्वेष्टारं घनन्ति ते च त्रिभुवनमपि ते वश्यभावं नयन्ति सृक्काद्वन्दास्रधारादूयधरवदने दक्षिणे त्र्यक्षरेती [३] [End of verse 3]
Karpuradi Stotra: Verse 2
ईशान सेन्दुवामश्रवणपरिगतो बीजमंयांम्हेशी द्वंद्वं ते मन्दचेता यदि जपति जनो वारूमेकं कदाचित [x]
जित्वा वाचामधीशं धनमपी चिरं मोहयन्नाम्बुजाक्षीवृन्दं चन्द्रार्धचूडे प्रभवति स महाघोरबालावतंसे [२] [End of Verse 2]
VERSE 2
O MAHEŚI, [1]even should one of poor mind [2] at any time recite but once another doubled Bīja of Thine, composed of Īśāna,[3] and Vāmaśravana, [4] and Bindu; [5] then, O Thou who hast great and formidable ear-rings of arrow form, [6] who bearest on Thy head the crescent moon, such an one becomes all powerful, [7]having conquered even the Lord of Speech [8] and the Wealth-Giver, [9] and charmed countless youthful women with lotus-like eyes. [10]
COMMENTARY
'Maheśi'
Possessor of the great Power of creating, preserving and withdrawing.
'At any time' (Kadācit)
Durgārāma-Siddhāntavāgīśa is of opinion that by the use of Kadāchit it is meant that unlike other religious Karma which can be done only in a state of purity (Śuci), Japa of the Mantra of Kālī can be done at any time whether one is in a state of purity or not (Śaucāśauca-kāla). Here he says one should not give up the worship if there be a birth or death in the house. The Tantra-Śāstra says that one should do Japa of the Mantra, whether one is in the state of purity or not, and whether walking, standing or sleeping.
'Recite' (Japati)
Meditate upon.
'Of dual aspect' (Dvandvam)
Having the dual aspect of Śiva-Śakti. The Tantra-Śāstra speaks of the King of Mantras being generated by the union of Śiva and Śakti
p. 48
'Another Bīja' (Bījamanyat)
Thy causal (Kārana) aspect which is the Bīja Hūm. In the Yāmala it is said, 'It is with the double Śabdabīja (which is Hūm) that She awakens the mass of Śabda.'
'Īśāna'
Is Īśvara. Kathopanishad says, 'Puruna is the size of only a thumb. He is like smokeless fire, the Ishāna of what has been and will be. He is to-day and He is to-morrow. This is That.' Indu is immortality. Vāmaśravana is the power of granting speech and of attracting forms (Rūpa). The Tantrābhidāna says, 'Ū is Bhairava, subtle, Sarasvatī . . . attractor of forms.'
Who dost grant Nirvāna liberation. The Mahānirvāna-Tantra says, 'The forehead of Her who is Nityā, Kālarūpā, Arūpā, and Śiva Himself is marked with the moon on account of immortality.'
'Dost bear the half-moon' (Chandrārddhacūde) 'Earrings'
Whose earrings (things very dear) are formed of two Sādhakas who are like Maheśvara and simple as boys; that is child-like simple Sādhakas who have true knowledge are dear to Her. In the Vivekacūdāmani it is said, 'Just as a boy plays with toys heedless of hunger and other pain so the wise man plays happy, unattached and selfless.' Such a Sādhaka attains all forms of knowledge and riches and can charm the whole world.
(Mahāghorabālāvatanse)
There is however another reading given by Durgārāma-Siddhāntavāgīśa namely Mahāghorābalāvatanse, that is whose earrings are formed of frightful arrows (Bāna).
p. 49
Footnotes
47:1 p. 48 Śakti or Maheśa the Lord of even Brahmā, Vishnu and Rudra (V). The Devī as Īśvarī, (Ruler), of the Universe and Spouse of Nirguna Maheśvara. Īśvara, according to the Linga-Purāna, when associated with Tamas, is Rudra the Destroyer; with Rajas, the One born from the golden egg, Brahmā; and with Sattva, Vishnu.
47:2 p. 49 Mandacetāh who is not capable of devotion to thy lotus feet according to Commentator K.B.; for, as the Brahmānda-Purāna says, all sin is expiated by remembrance of the feet of the Supreme Śakti.
47:3 That is, Ha.
47:4 The 'left ear,' or long vowel ū.
47:5 Nāda-bindu—that is, H + ū + m= HūmHūm. He who makes Japa of Hūm is more praiseworthy than Deva or Asura (Viśvasāra-Tantra) (K.B.)
47:6 Worn by Kālī: reading Bāna instead of Bāla as to which see post.
47:7 Viśvasāra (K.B.).
47:8 Brihaspati, Guru of the Devas.
47:9 Dhanada, i.e. Kubera, Lord of Wealth, King of the Yakshas; according to one account the son, and, according to another, the grandson of Pulastya (see Muir, OṢ. T. iv, 481, 488; v, 483; i, 492).
47:10 That is, to them are given eloquence and learning, riches and beauty.
जित्वा वाचामधीशं धनमपी चिरं मोहयन्नाम्बुजाक्षीवृन्दं चन्द्रार्धचूडे प्रभवति स महाघोरबालावतंसे [२] [End of Verse 2]
VERSE 2
O MAHEŚI, [1]even should one of poor mind [2] at any time recite but once another doubled Bīja of Thine, composed of Īśāna,[3] and Vāmaśravana, [4] and Bindu; [5] then, O Thou who hast great and formidable ear-rings of arrow form, [6] who bearest on Thy head the crescent moon, such an one becomes all powerful, [7]having conquered even the Lord of Speech [8] and the Wealth-Giver, [9] and charmed countless youthful women with lotus-like eyes. [10]
COMMENTARY
'Maheśi'
Possessor of the great Power of creating, preserving and withdrawing.
'At any time' (Kadācit)
Durgārāma-Siddhāntavāgīśa is of opinion that by the use of Kadāchit it is meant that unlike other religious Karma which can be done only in a state of purity (Śuci), Japa of the Mantra of Kālī can be done at any time whether one is in a state of purity or not (Śaucāśauca-kāla). Here he says one should not give up the worship if there be a birth or death in the house. The Tantra-Śāstra says that one should do Japa of the Mantra, whether one is in the state of purity or not, and whether walking, standing or sleeping.
'Recite' (Japati)
Meditate upon.
'Of dual aspect' (Dvandvam)
Having the dual aspect of Śiva-Śakti. The Tantra-Śāstra speaks of the King of Mantras being generated by the union of Śiva and Śakti
p. 48
'Another Bīja' (Bījamanyat)
Thy causal (Kārana) aspect which is the Bīja Hūm. In the Yāmala it is said, 'It is with the double Śabdabīja (which is Hūm) that She awakens the mass of Śabda.'
'Īśāna'
Is Īśvara. Kathopanishad says, 'Puruna is the size of only a thumb. He is like smokeless fire, the Ishāna of what has been and will be. He is to-day and He is to-morrow. This is That.' Indu is immortality. Vāmaśravana is the power of granting speech and of attracting forms (Rūpa). The Tantrābhidāna says, 'Ū is Bhairava, subtle, Sarasvatī . . . attractor of forms.'
Who dost grant Nirvāna liberation. The Mahānirvāna-Tantra says, 'The forehead of Her who is Nityā, Kālarūpā, Arūpā, and Śiva Himself is marked with the moon on account of immortality.'
'Dost bear the half-moon' (Chandrārddhacūde) 'Earrings'
Whose earrings (things very dear) are formed of two Sādhakas who are like Maheśvara and simple as boys; that is child-like simple Sādhakas who have true knowledge are dear to Her. In the Vivekacūdāmani it is said, 'Just as a boy plays with toys heedless of hunger and other pain so the wise man plays happy, unattached and selfless.' Such a Sādhaka attains all forms of knowledge and riches and can charm the whole world.
(Mahāghorabālāvatanse)
There is however another reading given by Durgārāma-Siddhāntavāgīśa namely Mahāghorābalāvatanse, that is whose earrings are formed of frightful arrows (Bāna).
p. 49
Footnotes
47:1 p. 48 Śakti or Maheśa the Lord of even Brahmā, Vishnu and Rudra (V). The Devī as Īśvarī, (Ruler), of the Universe and Spouse of Nirguna Maheśvara. Īśvara, according to the Linga-Purāna, when associated with Tamas, is Rudra the Destroyer; with Rajas, the One born from the golden egg, Brahmā; and with Sattva, Vishnu.
47:2 p. 49 Mandacetāh who is not capable of devotion to thy lotus feet according to Commentator K.B.; for, as the Brahmānda-Purāna says, all sin is expiated by remembrance of the feet of the Supreme Śakti.
47:3 That is, Ha.
47:4 The 'left ear,' or long vowel ū.
47:5 Nāda-bindu—that is, H + ū + m= HūmHūm. He who makes Japa of Hūm is more praiseworthy than Deva or Asura (Viśvasāra-Tantra) (K.B.)
47:6 Worn by Kālī: reading Bāna instead of Bāla as to which see post.
47:7 Viśvasāra (K.B.).
47:8 Brihaspati, Guru of the Devas.
47:9 Dhanada, i.e. Kubera, Lord of Wealth, King of the Yakshas; according to one account the son, and, according to another, the grandson of Pulastya (see Muir, OṢ. T. iv, 481, 488; v, 483; i, 492).
47:10 That is, to them are given eloquence and learning, riches and beauty.
karpuradi stotra: verse 1
कर्पुरम मध्मान्त्यास्वरापरिराहितं सेंदुवामाक्षियुकतम बीजम् ते मातरेतत्त्रिपुरहरवधु त्रिःकृतम ये जपंती [X]
तेषां गद्यानी पद्यानी च मुकुहुहरादुल्लसंत्येव वाचः स्वच्छंदम ध्वान्त्धाराधरुरुचिरुचिरे सर्वसिद्धिहं गतानाम [१] [End of Verse 1]
[Arthur Avalon's Commentary: Please buy the book]
VERSE 1
O MOTHER [1] and Spouse of the Destroyer of the three cities, [2]they who thrice recite [3] Thy Bīja[ 4] formed by omitting from Karpūra, the middle and last consonants and the vowels, but adding Vāmākī and Bindu, [5] the speech of such, whether in poetry and prose, like that of men who have attained all powers, [6] issues of a surety with all ease from the hollow of their mouth, O Thou who art beauteous with beauty of a dark rain cloud. [7]
COMMENTARY
(INNER SENSE)
With respectful obeisance to the beauteous feet of Svāmī Ramānanda I write this Svarūpa-vyākyā named the Grantor of Pure Bliss (Vimalānandadāyini). [8]
'Oh Mother' (Mātah)
The root Mā = to measure, to which is added the suffix tch = Mātri: that is, She who measures out or gives: She who grants enjoyment or Liberation according as the Sādhaka is desire-ridden or free from desires.
'Spouse of the Destroyer of the three cities'
The three cities are three bodies, gross, subtle, causal. She is the Śakti of Him who grants Liberation from these bodies. As the Power-holder (Śaktimān) and His Power (Śakti) are one, it is She who is grantor of such Liberation। Kaivalya-Upanishad says, 'From the Ātmā, the root, the bliss, looking on all alike who abides within the three cities, is born the multiple and various world and into Him these three cities are merged.'
'They who recite'
That is meditating on the same as being one with the Ātmā of the Sādhaka. Kālikā-Śruti says, 'One should always think of Ātmā as Kālī. Those who do, attain the fourfold Purushārtha whether directly desired or not.' Todala-Tantra (Ch. vi) says, 'Oh Devī, K grants Dharma, R grants Kama, I grants Artha and M grants Moksha. Oh Beloved, the recital of these combined gives Nirvāna Moksha.'
'This (Etat)'
Thy Sattva saccidānanda aspect denoted by the Bīja 'Krīm'.
'Triple (Trihkritang)'
That is the triple aspect Sāttvika, Rājasika, Tāmasika.
'Bīja'
Denotes the aspect in which Thou art the Cause or the World. Although as Saccidānandarūpinī Thou art Nirguna when free of Māyā characterized by the Karma of Jīvas and Kāla, Thou becomest the seed in the creation of the world, what time Jīvas must enjoy the fruit of their Karma. In the Devīgītā, Devī says 'Then I who am Ātmā, Cit, Parabrahman and called the "One" assume the Bīja (seed) aspect through union with My own Śakti. The causal body of which I have aforetime spoken is Avyakta in which the world exists as seed (Bīja) from which issues the subtle body.'
'Karpūram'
Saguna-Brahman the Kalpaka or fashioner of the World.
'Omitting therefrom'
Omitting from Mūlaprakriti composed of Sattva, Rajas, and Tamas Gunas the middle Rajas Guna which is Ū and the last तामस Guna which is M. It is thus composed of Sattvaguna alone. The Jñānasaṁkalinī-Tantra says, 'A is Sāttvika, U is Rājasa, M is Tāmasa. Prakriti is these three।'
'Adding'
Powerful to give Nirvāna Moksha and by Māyā to grant the desires of Sādhakas; and in whom the pure Sattvaguna predominates. The Tantra Kalpadruma says, 'K on account of its brilliance is the Citkalā, Jñāna. 'Associated with the fiery letter (R) She is auspicious and full of all Tejas. As "I" She grants the desires of Sādhakas. As Bindu She grants Kaivalya.'
'Beauty of dark clouds'
Thou who should be meditated upon as of a dark (Nīla) colour because Thou art Cidākāśa and dost possess the compact Tejas Śuddhasattvaguna. In the Nirvāna Prakaraa of Yogavāśishtha it is said, 'Because Śivā is Vyoma She is seen as black।' Tripurāsārasamuccaya says, 'As being Liberation, She who is attained by devotion (Bhakti) should be meditated on as being like the sky itself free from clouds.'
Footnotes
43:1 p. 45 The Divine Mother of the World in Her aspect as Dakshinaa-kālikā that is the beneficent Grantor of Nirvāna. The Kālikāhridaya says: 'I worship Kālī the Destructress of Kāla the Shining One, who is the Bīja Krīm who is Kāma who is beyond Kāla and who is Dakshinakālikā.' Gandharva-Tantra says: 'Hrīm, I bow to Mahādevī who is Turīya and Brahman. He who remembers Her does not sink in the ocean of existence.' Candī says: 'Oh Thou whose Body is pure Plana who hast three divine eyes, who weareth the crescent moon, to Thee I bow for the attainment of all good.' (V)
तेषां गद्यानी पद्यानी च मुकुहुहरादुल्लसंत्येव वाचः स्वच्छंदम ध्वान्त्धाराधरुरुचिरुचिरे सर्वसिद्धिहं गतानाम [१] [End of Verse 1]
[Arthur Avalon's Commentary: Please buy the book]
VERSE 1
O MOTHER [1] and Spouse of the Destroyer of the three cities, [2]they who thrice recite [3] Thy Bīja[ 4] formed by omitting from Karpūra, the middle and last consonants and the vowels, but adding Vāmākī and Bindu, [5] the speech of such, whether in poetry and prose, like that of men who have attained all powers, [6] issues of a surety with all ease from the hollow of their mouth, O Thou who art beauteous with beauty of a dark rain cloud. [7]
COMMENTARY
(INNER SENSE)
With respectful obeisance to the beauteous feet of Svāmī Ramānanda I write this Svarūpa-vyākyā named the Grantor of Pure Bliss (Vimalānandadāyini). [8]
'Oh Mother' (Mātah)
The root Mā = to measure, to which is added the suffix tch = Mātri: that is, She who measures out or gives: She who grants enjoyment or Liberation according as the Sādhaka is desire-ridden or free from desires.
'Spouse of the Destroyer of the three cities'
The three cities are three bodies, gross, subtle, causal. She is the Śakti of Him who grants Liberation from these bodies. As the Power-holder (Śaktimān) and His Power (Śakti) are one, it is She who is grantor of such Liberation। Kaivalya-Upanishad says, 'From the Ātmā, the root, the bliss, looking on all alike who abides within the three cities, is born the multiple and various world and into Him these three cities are merged.'
'They who recite'
That is meditating on the same as being one with the Ātmā of the Sādhaka. Kālikā-Śruti says, 'One should always think of Ātmā as Kālī. Those who do, attain the fourfold Purushārtha whether directly desired or not.' Todala-Tantra (Ch. vi) says, 'Oh Devī, K grants Dharma, R grants Kama, I grants Artha and M grants Moksha. Oh Beloved, the recital of these combined gives Nirvāna Moksha.'
'This (Etat)'
Thy Sattva saccidānanda aspect denoted by the Bīja 'Krīm'.
'Triple (Trihkritang)'
That is the triple aspect Sāttvika, Rājasika, Tāmasika.
'Bīja'
Denotes the aspect in which Thou art the Cause or the World. Although as Saccidānandarūpinī Thou art Nirguna when free of Māyā characterized by the Karma of Jīvas and Kāla, Thou becomest the seed in the creation of the world, what time Jīvas must enjoy the fruit of their Karma. In the Devīgītā, Devī says 'Then I who am Ātmā, Cit, Parabrahman and called the "One" assume the Bīja (seed) aspect through union with My own Śakti. The causal body of which I have aforetime spoken is Avyakta in which the world exists as seed (Bīja) from which issues the subtle body.'
'Karpūram'
Saguna-Brahman the Kalpaka or fashioner of the World.
'Omitting therefrom'
Omitting from Mūlaprakriti composed of Sattva, Rajas, and Tamas Gunas the middle Rajas Guna which is Ū and the last तामस Guna which is M. It is thus composed of Sattvaguna alone. The Jñānasaṁkalinī-Tantra says, 'A is Sāttvika, U is Rājasa, M is Tāmasa. Prakriti is these three।'
'Adding'
Powerful to give Nirvāna Moksha and by Māyā to grant the desires of Sādhakas; and in whom the pure Sattvaguna predominates. The Tantra Kalpadruma says, 'K on account of its brilliance is the Citkalā, Jñāna. 'Associated with the fiery letter (R) She is auspicious and full of all Tejas. As "I" She grants the desires of Sādhakas. As Bindu She grants Kaivalya.'
'Beauty of dark clouds'
Thou who should be meditated upon as of a dark (Nīla) colour because Thou art Cidākāśa and dost possess the compact Tejas Śuddhasattvaguna. In the Nirvāna Prakaraa of Yogavāśishtha it is said, 'Because Śivā is Vyoma She is seen as black।' Tripurāsārasamuccaya says, 'As being Liberation, She who is attained by devotion (Bhakti) should be meditated on as being like the sky itself free from clouds.'
Footnotes
43:1 p. 45 The Divine Mother of the World in Her aspect as Dakshinaa-kālikā that is the beneficent Grantor of Nirvāna. The Kālikāhridaya says: 'I worship Kālī the Destructress of Kāla the Shining One, who is the Bīja Krīm who is Kāma who is beyond Kāla and who is Dakshinakālikā.' Gandharva-Tantra says: 'Hrīm, I bow to Mahādevī who is Turīya and Brahman. He who remembers Her does not sink in the ocean of existence.' Candī says: 'Oh Thou whose Body is pure Plana who hast three divine eyes, who weareth the crescent moon, to Thee I bow for the attainment of all good.' (V)
43:2 Śakti of Maheśa who destroyed the Asura named Tripura (Tri = three; Pura = city) along with his three cities in Heaven, Earth and the Nether regions (V).
43.3 Recite (Japanti); utter repeatedly with mind fixed on the meaning of the Mantra (V). Lit, 'make Japa.' The word 'recite' is employed as the nearest English equivalent, but is not accurate, in so far as in p. 46 mānasa Japa the action is purely mental, and in Japa of the next lower degree (Upāṁśu) there is movement of the lips only, but no utterance.
43:4 The 'seed' mantra. Bīja is seed, the cause of the Mantra body (V). According to the Nityā-Tantra, Mantras are of four kinds—Pinda, Kartarī, Bīja and Mālā according to the number of syllables, See as to Bīja, A. Avalon's 'Garland of Letterś.
Friday, October 26, 2007
शाक्त तंत्र
आवश्यक तांत्रिक पुस्तक
शाक्त प्रमोद
तंत्र-लोक
दस महाविद्या
कुलार्णव तंत्र
विज्ञान भैरव [श्री जयदेव सिंह द्वारा सरल भाषांतरण ]
श्री दुर्गा सप्तशती / श्री देवी महात्म्य
David Kinsley : Tantric Visions Of The Divine Feminine
Arthur Avalon : Karpuraadi Stotram(trans)
Devi Mandir : Kali Puja
Devi Mandir : Chandi Path
Devadutta Kali : Devi Mahatmaya
शाक्त प्रमोद
तंत्र-लोक
दस महाविद्या
कुलार्णव तंत्र
विज्ञान भैरव [श्री जयदेव सिंह द्वारा सरल भाषांतरण ]
श्री दुर्गा सप्तशती / श्री देवी महात्म्य
David Kinsley : Tantric Visions Of The Divine Feminine
Arthur Avalon : Karpuraadi Stotram(trans)
Devi Mandir : Kali Puja
Devi Mandir : Chandi Path
Devadutta Kali : Devi Mahatmaya
Jnana
न चोराहार्यम न च राजहार्यम न भ्रात्रिभाज्यम न च भारकारी
व्यये कृते वर्धत एव नित्यम विद्याधनं सर्वधनप्रधानम
It cannot be stolen by thieves, Nor can it be taken away by kings. It cannot be divided among brothers It does not cause a load on your shoulders. If spent.. It indeed always keeps growing The wealth of knowledge.. is the most superior wealth of all!
[Courtesy : http://www.sanskritdocuments.org/]
It cannot be stolen by thieves, Nor can it be taken away by kings. It cannot be divided among brothers It does not cause a load on your shoulders. If spent.. It indeed always keeps growing The wealth of knowledge.. is the most superior wealth of all!
[Courtesy : http://www.sanskritdocuments.org/]
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