Ananda Lahari

आनन्दलहरी

Ānandalaharī

All 41 verses

Verse 1

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि । अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥१॥

Study note

Editorial Advaita reflection

Word breakdown

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं: if Shiva, united with Shakti, becomes able to create
न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।: if not thus, the Lord is not skilled even to stir
अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि: therefore You, worshipped by Hari, Hara, Brahma and others
प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥१॥: how can one devoid of merit bow to or praise You

Consciousness without power cannot manifest; Shiva and Shakti are not two realities but one. Worship itself becomes possible only when the devotee recognizes the source from which both seeker and sought arise.

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Verse 2

तनीयांसं पांसुं तव चरणपङ्केरुहभवं विरिञ्चिस्सञ्चिन्वन् विरचयति लोकानविकलम् । वहत्येनं शौरिः कथमपि सहस्रेण शिरसां हरस्सङ्क्षुद्यैनं भजति भसितोद्धूलनविधिम् ॥२॥

Study note

Editorial Advaita reflection

Word breakdown

तनीयांसं पांसुं तव चरणपङ्केरुहभवं: a minute particle of dust born from Your lotus feet
विरिञ्चिस्सञ्चिन्वन् विरचयति लोकानविकलम् ।: Brahma, gathering it, creates the worlds without defect
वहत्येनं शौरिः कथमपि सहस्रेण शिरसां: Vishnu somehow bears it on a thousand heads
हरस्सङ्क्षुद्यैनं भजति भसितोद्धूलनविधिम् ॥२॥: Shiva, having crushed it, honours it with the rite of smearing ash

Even the gods depend on a speck of the Goddess's grace. Cosmic offices are secondary to the ground of surrender; humility before Shakti is the Advaitin's recognition that all power flows from the one Self.

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Verse 3

अविद्यानामन्तस्तिमिरमिहिरद्वीपनगरी जडानां चैतन्यस्तबकमकरन्दस्रुतिझरी । दरिद्राणां चिन्तामणिगुणनिका जन्मजलधौ निमग्नानां दंष्ट्रा मुररिपुवराहस्य भवति ॥३॥

Study note

Editorial Advaita reflection

Word breakdown

अविद्यानामन्तस्तिमिरमिहिरद्वीपनगरी: for the ignorant, a city-island of the sun dispelling inner darkness
जडानां चैतन्यस्तबकमकरन्दस्रुतिझरी ।: for the dull, a stream of nectar dripping from the cluster-blossom of consciousness
दरिद्राणां चिन्तामणिगुणनिका जन्मजलधौ: for the poor, a streak of the wish-jewel's virtue in the ocean of birth
निमग्नानां दंष्ट्रा मुररिपुवराहस्य भवति ॥३॥: for those sunk therein, the tusk of Vishnu's boar becomes

The Goddess is described as rescue in every condition: light for ignorance, nectar for dullness, wealth for poverty, and uplift for those drowning in samsara. In Advaita, these images point to awareness as that which makes bondage knowable and therefore not final.

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Verse 4

त्वदन्यः पाणिभ्यामभयवरदो दैवतगणः त्वमेका नैवासि प्रकटितवराभीत्यभिनया । भयात्त्रातुं दातुं फलमपि च वाञ्छासमधिकं शरण्ये लोकानां तव हि चरणावेव निपुणौ ॥४॥

Study note

Editorial Advaita reflection

Word breakdown

त्वदन्यः पाणिभ्यामभयवरदो दैवतगणः: other than You, the host of gods grant fearlessness and boons with their hands
त्वमेका नैवासि प्रकटितवराभीत्यभिनया ।: You alone are not, with the gesture of boon and fearlessness displayed
भयात्त्रातुं दातुं फलमपि च वाञ्छासमधिकं: to protect from fear, to grant fruit, and even desires beyond measure
शरण्ये लोकानां तव हि चरणावेव निपुणौ ॥४॥: O refuge of the worlds, Your feet alone are skilled

Symbolic gestures of protection are surpassed by active refuge at the Goddess's feet. Surrender at the source of being transforms fear into the courage that flows from recognizing the Self as the ground of all giving.

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Verse 5

हरिस्त्वामाराध्य प्रणतजनसौभाग्यजननीं पुरा नारी भूत्वा पुररिपुमपि क्षोभमनयत् । स्मरोऽपि त्वां नत्वा रतिनयनलेह्येन वपुषा मुनीनामप्यन्तः प्रभवति हि मोहाय महताम् ॥५॥

Study note

Editorial Advaita reflection

Word breakdown

हरिस्त्वामाराध्य प्रणतजनसौभाग्यजननीं: Hari, having worshipped You, mother of the fortune of those who bow
पुरा नारी भूत्वा पुररिपुमपि क्षोभमनयत् ।: once became a woman and stirred even the destroyer of cities
स्मरोऽपि त्वां नत्वा रतिनयनलेह्येन वपुषा: Kama too, having bowed to You, with a body kissable by Rati's eyes
मुनीनामप्यन्तः प्रभवति हि मोहाय महताम् ॥५॥: within great sages indeed becomes a cause of delusion

Even Vishnu and Kama are transformed by devotion to the Goddess. Beauty and desire are powers requiring discernment; when seen as expressions of Shakti, attraction becomes a path toward the one reality rather than bondage to appearance.

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Verse 6

धनुः पौष्पं मौर्वी मधुकरमयी पञ्च विशिखाः वसन्तः सामन्तो मलयमरुदायोधनरथः । तथाप्येकः सर्वं हिमगिरिसुते कामपि कृपा- मपाङ्गात्ते लब्ध्वा जगदिदमनङ्गो विजयते ॥६॥

Study note

Editorial Advaita reflection

Word breakdown

धनुः पौष्पं मौर्वी मधुकरमयी पञ्च विशिखाः: bow of flowers, bowstring of creeper, five arrows of bees
वसन्तः सामन्तो मलयमरुदायोधनरथः ।: spring as ally, Malaya breeze as chariot for battle
तथाप्येकः सर्वं हिमगिरिसुते कामपि कृपा-: yet Kama alone, O daughter of Himavan, having obtained some grace
मपाङ्गात्ते लब्ध्वा जगदिदमनङ्गो विजयते ॥६॥: from Your sidelong glance, conquers this world

Kama's delicate weapons gain victory only through the Goddess's grace. Desire empowered by divine compassion turns toward beauty and relationship rather than mere compulsion; the Self delights in its own manifestation.

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Verse 7

क्वणत्काञ्चीदामा करिकलभकुम्भस्तननता परिक्षीणा मध्ये परिणतशरच्चन्द्रवदना । धनुर्बाणान्पाशं सृणिमपि दधाना करतलैः पुरस्तादास्तां नः पुरमथितुराहोपुरुषिका ॥७॥

Study note

Editorial Advaita reflection

Word breakdown

क्वणत्काञ्चीदामा करिकलभकुम्भस्तननता: with girdle of tinkling gems, breasts rounded like elephant-calf temples
परिक्षीणा मध्ये परिणतशरच्चन्द्रवदना ।: slender in the middle, face like the autumn full moon
धनुर्बाणान्पाशं सृणिमपि दधाना करतलैः: holding bow, arrows, noose and goad in Her hands
पुरस्तादास्तां नः पुरमथितुराहोपुरुषिका ॥७॥: may the Empress of the city-slayer stand before us

The Goddess embodies both beauty and sovereign control over mind and impulse. Contemplating Her form trains the devotee to see aesthetic delight and spiritual discipline as one movement of consciousness.

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Verse 8

सुधासिन्धोर्मध्ये सुरविटपिवाटीपरिवृते मणिद्वीपे नीपोपवनवति चिन्तामणिगृहे । शिवाकारे मञ्चे परमशिवपर्यङ्कनिलयां भजन्ति त्वां धन्याः कतिचन चिदानन्दलहरीम् ॥८॥

Study note

Editorial Advaita reflection

Word breakdown

सुधासिन्धोर्मध्ये सुरविटपिवाटीपरिवृते: in the midst of the ocean of nectar, surrounded by the garden of celestial trees
मणिद्वीपे नीपोपवनवति चिन्तामणिगृहे ।: on the jewelled isle with kadamba groves, in the wish-gem house
शिवाकारे मञ्चे परमशिवपर्यङ्कनिलयां: on a couch in Shiva's form, resting on the couch of supreme Shiva
भजन्ति त्वां धन्याः कतिचन चिदानन्दलहरीम् ॥८॥: fortunate ones worship You, the wave of consciousness-bliss

The inner palace culminates in cidānanda, consciousness-bliss. The sumptuous landscape is a contemplative architecture whose true substance is the radiance of awareness resting in its own nature.

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Verse 9

महीं मूलाधारे कमपि मणिपूरे हुतवहं स्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि । मनोऽपि भ्रूमध्ये सकलमपि भित्वा कुलपथं सहस्रारे पद्मे सह रहसि पत्या विहरसे ॥९॥

Study note

Editorial Advaita reflection

Word breakdown

महीं मूलाधारे कमपि मणिपूरे हुतवहं: earth at the muladhara, fire at manipura
स्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि ।: air established at svadhisthana, ether above in the heart
मनोऽपि भ्रूमध्ये सकलमपि भित्वा कुलपथं: mind too at the brow, having pierced the entire kula path
सहस्रारे पद्मे सह रहसि पत्या विहरसे ॥९॥: You sport secretly with Your Lord in the thousand-petalled lotus

The elements mapped through the yogic centres are transcended in the sahasrara. The union of Shiva and Shakti at the crown symbolizes the non-dual recognition that all centres arise and dissolve in pure awareness.

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Verse 10

सुधाधारासारैश्चरणयुगलान्तर्विगलितैः प्रपञ्चं सिञ्चन्ती पुनरपि रसाम्नायमहसः । अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयं स्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि ॥१०॥

Study note

Editorial Advaita reflection

Word breakdown

सुधाधारासारैश्चरणयुगलान्तर्विगलितैः: with the essence of nectar-streams flowing from between Your feet
प्रपञ्चं सिञ्चन्ती पुनरपि रसाम्नायमहसः ।: sprinkling the universe again with the glory of the Rasamnaya
अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयं: having attained Your own ground, with serpent-coiled armlets
स्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि ॥१०॥: making Yourself the Self, You sleep in the hollow of the kula kund

Nectar descending and return to the coiled resting place portray manifestation and repose as one cycle. In Advaita, both outward creation and inward withdrawal are movements within awareness that never leaves its own nature.

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Verse 11

चतुर्भिः श्रीकण्ठैः शिवयुवतिभिः पञ्चभिरपि प्रभिन्नाभिः शम्भोर्नवभिरपि मूलप्रकृतिभिः । त्रयश्चत्वारिंशद्वसुदलकलाश्रत्रिवलय- त्रिरेखाभिः सार्धं तव चरणकोणाः परिणताः ॥११॥

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Editorial Advaita reflection

Word breakdown

चतुर्भिः श्रीकण्ठैः शिवयुवतिभिः पञ्चभिरपि: by four Śrīkaṇṭhas, five Śiva-maidens, and nine root-principles of Shambhu
प्रभिन्नाभिः शम्भोर्नवभिरपि मूलप्रकृतिभिः ।: with forty-three earth-circle kalas and three circles
त्रयश्चत्वारिंशद्वसुदलकलाश्रत्रिवलय-: three and forty, on earth-circle kalas, three circles
त्रिरेखाभिः सार्धं तव चरणकोणाः परिणताः ॥११॥: with three lines together, Your foot-corners have become complete

The esoteric numerology maps all tattvas to the Goddess's feet. She encompasses every category of manifestation; devotion discovers in Her form the formal completeness that points beyond all categories to the one Self.

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Verse 12

त्वदीयं सौन्दर्यं तुहिनगिरिकन्ये तुलयितुं कवीन्द्राः कल्पन्ते कथमपि विरिञ्चिप्रभृतयः । यदालोकौत्सुक्यादमरललना यान्ति मनसा तपोभिर्दुष्प्रापामपि गिरिशसायुज्यपदवीम् ॥१२॥

Study note

Editorial Advaita reflection

Word breakdown

त्वदीयं सौन्दर्यं तुहिनगिरिकन्ये तुलयितुं: O daughter of the snow mountain, to compare Your beauty
कवीन्द्राः कल्पन्ते कथमपि विरिञ्चिप्रभृतयः ।: poet-lords like Brahma can scarcely manage
यदालोकौत्सुक्यादमरललना यान्ति मनसा: since at the eagerness to see You, celestial women go in mind
तपोभिर्दुष्प्रापामपि गिरिशसायुज्यपदवीम् ॥१२॥: to the hard-to-reach path of union with Girisha through austerities

Beauty becomes a spiritual catalyst: longing to behold the Goddess can surpass austere effort. When aesthetic appreciation recognizes its true object, it opens directly toward the bliss of union with Shiva.

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Verse 13

नरं वर्षीयांसं नयनविरसं नर्मसु जडं तवापाङ्गालोके पतितमनुधावन्ति शतशः । गलद्वेणीबन्धाः कुचकलशविस्रस्तसिचया हठात्त्रुट्यत्काञ्च्यो विगलितदुकूला युवतयः ॥१३॥

Study note

Editorial Advaita reflection

Word breakdown

नरं वर्षीयांसं नयनविरसं नर्मसु जडं: an aged man, dull-eyed and awkward in conversation
तवापाङ्गालोके पतितमनुधावन्ति शतशः ।: fallen into Your sidelong glance, is pursued by hundreds
गलद्वेणीबन्धाः कुचकलशविस्रस्तसिचया: with loosened braid-locks, breasts with sandal-paste slipping from their pitchers
हठात्त्रुट्यत्काञ्च्यो विगलितदुकूला युवतयः ॥१३॥: young women whose girdles suddenly snap and garments fall

Even a casual glance from the Goddess transfigures ordinary perception. Grace can remake the seer so that the world reflects the beauty of the one consciousness shining through all forms.

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Verse 14

क्षितौ षट्पञ्चाशद् द्विसमधिकपञ्चाशदुदके हुताशे द्वाषष्टिश्चतुरधिकपञ्चाशदनिले । दिवि द्विष्षट्त्रिंशन्मनसि च चतुष्षष्टिरिति ये मयूखास्तेषामप्युपरि तव पादाम्बुजयुगम् ॥१४॥

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Editorial Advaita reflection

Word breakdown

क्षितौ षट्पञ्चाशद् द्विसमधिकपञ्चाशदुदके: on earth fifty-six, in water fifty-two likewise
हुताशे द्वाषष्टिश्चतुरधिकपञ्चाशदनिले ।: in fire sixty-two, in air fifty-four more
दिवि द्विष्षट्त्रिंशन्मनसि च चतुष्षष्टिरिति ये: in heaven seventy-two, in mind sixty-four, are those rays
मयूखास्तेषामप्युपरि तव पादाम्बुजयुगम् ॥१४॥: above all their rays is Your pair of lotus feet

The rays enumerated in each element and realm are surpassed by the Goddess's feet. Devotion to Her transcends systematic knowledge of cosmic categories, resting in the source that illumines them all.

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Verse 15

शरज्ज्योत्स्नाशुद्धां शशियुतजटाजूटमकुटां वरत्रासत्राणस्फटिकघटिकापुस्तककराम् । सकृन्न त्वा नत्वा कथमिव सतां संन्निदधते मधुक्षीरद्राक्षामधुरिमधुरीणाः फणितयः ॥१५॥

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Editorial Advaita reflection

Word breakdown

शरज्ज्योत्स्नाशुद्धां शशियुतजटाजूटमकुटां: pure as autumn moonlight, crowned with matted locks bearing the moon
वरत्रासत्राणस्फटिकघटिकापुस्तककराम् ।: holding rosary, fear-dispelling gesture, crystal hourglass and book
सकृन्न त्वा नत्वा कथमिव सतां संन्निदधते: how can the words of the good become sweet as honey, milk and grapes
मधुक्षीरद्राक्षामधुरिमधुरीणाः फणितयः ॥१५॥: without bowing to You even once

Inspired speech arises only after bowing to the Goddess as source of the word. The creative power of language flows from surrender to the Self in its feminine aspect as Vāk, the power of expression.

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Verse 16

कवीन्द्राणां चेतःकमलवनबालातपरुचिं भजन्ते ये सन्तः कतिचिदरुणामेव भवतीम् । विरिञ्चिप्रेयस्यास्तरुणतरशृङ्गारलहरी- गभीराभिर्वाग्भिर्विदधति सतां रञ्जनममी ॥१६॥

Study note

Editorial Advaita reflection

Word breakdown

कवीन्द्राणां चेतःकमलवनबालातपरुचिं: a few saints who worship You, dawn-red, as the morning sun on the lotus-forest of poets' hearts
भजन्ते ये सन्तः कतिचिदरुणामेव भवतीम् ।: who worship You, the dawn-red Goddess
विरिञ्चिप्रेयस्यास्तरुणतरशृङ्गारलहरी-: of Brahma's beloved, the fresh waves of sacred love
गभीराभिर्वाग्भिर्विदधति सतां रञ्जनममी ॥१६॥: with profound words they bring delight to good people

Those who worship the dawn-red Goddess become themselves sources of inspired expression. Authentic realization naturally flowers into words that delight the wise, for speech and silence both arise from the same awareness.

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Verse 17

सवित्रीभिर्वाचां शशिमणिशिलाभङ्गरुचिभिः वशिन्याद्याभिस्त्वां सह जननि संचिन्तयति यः । स कर्ता काव्यानां भवति महतां भङ्गिरुचिभिः वचोभिर्वाग्देवीवदनकमलामोदमधुरैः ॥१७॥

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Editorial Advaita reflection

Word breakdown

सवित्रीभिर्वाचां शशिमणिशिलाभङ्गरुचिभिः: whoever contemplates You, O Mother, along with Vaśinī and the speech-goddesses of moon-stone radiance
वशिन्याद्याभिस्त्वां सह जननि संचिन्तयति यः ।: who contemplates You together with them, O Mother
स कर्ता काव्यानां भवति महतां भङ्गिरुचिभिः: he becomes a maker of great poetry with graceful words
वचोभिर्वाग्देवीवदनकमलामोदमधुरैः ॥१७॥: with words sweet as the fragrance of Vāgdevī's lotus face

Meditation on the Goddess with the powers of speech makes one a creator of inspired poetry. The sacred source of all authentic expression is the non-dual awareness in which word and meaning are one.

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Verse 18

तनुच्छायाभिस्ते तरुणतरणिश्रीसरणिभिः दिवं सर्वामुर्वीमरुणिमनिमग्नां स्मरति यः । भवन्त्यस्य त्रस्यद्वनहरिणशालीननयनाः सहोर्वश्या वश्याः कति कति न गीर्वाणगणिकाः ॥१८॥

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Editorial Advaita reflection

Word breakdown

तनुच्छायाभिस्ते तरुणतरणिश्रीसरणिभिः: whoever remembers heaven and earth entirely suffused with the rosy radiance of Your subtle shadows
दिवं सर्वामुर्वीमरुणिमनिमग्नां स्मरति यः ।: remembering all heaven and earth immersed in rosy splendour
भवन्त्यस्य त्रस्यद्वनहरिणशालीननयनाः: his celestial courtesans become timid-eyed like forest deer
सहोर्वश्या वश्याः कति कति न गीर्वाणगणिकाः ॥१८॥: how many indeed become subject to him

Seeing the universe suffused with the Goddess's radiance transforms one's relation to all beauty. When the world is recognized as Her manifestation, attraction no longer binds but reveals the one Self in every form.

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Verse 19

मुखं बिन्दुं कृत्वा कुचयुगमधस्तस्य तदधो हरार्धं ध्यायेद्यो हरमहिषि ते मन्मथकलाम् । स सद्यः संक्षोभं नयति वनिता इत्यतिलघु त्रिलोकीमप्याशु भ्रमयति रवीन्दुस्तनयुगाम् ॥१९॥

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Editorial Advaita reflection

Word breakdown

मुखं बिन्दुं कृत्वा कुचयुगमधस्तस्य तदधो: making the face a bindu, the breasts below it, and below that Shiva's half
हरार्धं ध्यायेद्यो हरमहिषि ते मन्मथकलाम् ।: whoever meditates on You, O Shiva's queen, as the art of love
स सद्यः संक्षोभं नयति वनिता इत्यतिलघु: he at once brings agitation to women, and easily
त्रिलोकीमप्याशु भ्रमयति रवीन्दुस्तनयुगाम् ॥१९॥: bewilders even the three worlds with sun-and-moon breasts

The geometric meditation on Ardhanārīśvara integrates form, desire and cosmic power. Shiva and Shakti as one body symbolize the non-dual Self in which masculine and feminine principles are not opposed but united.

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Verse 20

किरन्तीमङ्गेभ्यः किरणनिकुरम्बामृतरसं हृदि त्वामाधत्ते हिमकरशिलामूर्तिमिव यः । स सर्पाणां दर्पं शमयति शकुन्ताधिप इव ज्वरप्लुष्टान् दृष्ट्या सुखयति सुधाधारसिरया ॥२०॥

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Editorial Advaita reflection

Word breakdown

किरन्तीमङ्गेभ्यः किरणनिकुरम्बामृतरसं: whoever places You in the heart like a moon-stone image, showering nectar-ray clusters on the limbs
हृदि त्वामाधत्ते हिमकरशिलामूर्तिमिव यः ।: places You in the heart, O Goddess
स सर्पाणां दर्पं शमयति शकुन्ताधिप इव: quells the pride of serpents like the king of birds
ज्वरप्लुष्टान् दृष्ट्या सुखयति सुधाधारसिरया ॥२०॥: and with a nectar-stream glance comforts those scorched by fever

Meditation on the Goddess as cool nectar-ray dispels the heat of affliction. The healing glance is the compassion of awareness itself, which soothes the fever of identification with the limited body-mind.

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Verse 21

तटिल्लेखातन्वीं तपनशशिवैश्वानरमयीं निषण्णां षण्णामप्युपरि कमलानां तव कलाम् । महापद्माटव्यां मृदितमलमायेन मनसा महान्तः पश्यन्तो दधति परमाह्लादलहरीम् ॥२१॥

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Editorial Advaita reflection

Word breakdown

तटिल्लेखातन्वीं तपनशशिवैश्वानरमयीं: Your art, slender as a streak of lightning, composed of sun, moon and fire
निषण्णां षण्णामप्युपरि कमलानां तव कलाम् ।: seated above the six lotuses, is beheld by the great
महापद्माटव्यां मृदितमलमायेन मनसा: with mind having washed away impurity of illusion
महान्तः पश्यन्तो दधति परमाह्लादलहरीम् ॥२१॥: and they experience the supreme wave of bliss

The Goddess as lightning-art above the six centres is seen when illusion's stain is washed away. Great souls experience the wave of supreme bliss when the mind recognizes Shakti as the dynamic face of the one consciousness.

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Verse 22

भवानि त्वं दासे मयि वितर दृष्टिं सकरुणां मिति स्तोतुं वाञ्छन् कथयति भवानि त्वमिति यः । तदैव त्वं तस्मै दिशसि निजसायुज्यपदवीं मुकुन्दब्रह्मेन्द्रस्फुटमकुटनीराजितपदाम् ॥२२॥

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Editorial Advaita reflection

Word breakdown

भवानि त्वं दासे मयि वितर दृष्टिं सकरुणां: O Bhavani, bestow on me, Your servant, a compassionate glance
मिति स्तोतुं वाञ्छन् कथयति भवानि त्वमिति यः ।: thus wishing to praise, one who says 'Bhavani, You'
तदैव त्वं तस्मै दिशसि निजसायुज्यपदवीं: to him You at once grant the path of union with Yourself
मुकुन्दब्रह्मेन्द्रस्फुटमकुटनीराजितपदाम् ॥२२॥: with feet honoured by the crown-waters of Mukunda, Brahma and Indra

Calling on the Goddess as Bhavani opens the path of union with Her. The name itself is grace; in Advaita, the devotee who turns inward discovers that the sought and the seeker are one in the Self.

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Verse 23

त्वया हृत्वा वामं वपुरपरितृप्तेन मनसा शरीरार्धं शम्भोरपरमपि शङ्के हृतमभूत् । यदेतत्त्वद्रूपं सकलमरुणाभं त्रिनयनं कुचाभ्यामानम्रं कुटिलशशिचूडालमकुटम् ॥२३॥

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Editorial Advaita reflection

Word breakdown

त्वया हृत्वा वामं वपुरपरितृप्तेन मनसा: having taken Your left half with a mind not fully satisfied
शरीरार्धं शम्भोरपरमपि शङ्के हृतमभूत् ।: I think half of Shambhu's body too was taken
यदेतत्त्वद्रूपं सकलमरुणाभं त्रिनयनं: for this Your form, entirely rosy, three-eyed
कुचाभ्यामानम्रं कुटिलशशिचूडालमकुटम् ॥२३॥: with breasts bowing down, crown with curved crescent moon

The poet reads the Goddess's rosy form as evidence that She took more than half of Shiva. Ardhanārīśvara expresses the truth that pure consciousness and its power are inseparable aspects of one reality.

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Verse 24

जगत्सूते धाता हरिरवति रुद्रः क्षपयते तिरस्कुर्वन्नेतत्स्वमपि वपुरीशस्तिरयति । सदापूर्वः सर्वं तदिदमनुगृह्णाति च शिव- स्तवाज्ञामालम्ब्य क्षणचलितयोर्भ्रूलतिकयोः ॥२४॥

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Editorial Advaita reflection

Word breakdown

जगत्सूते धाता हरिरवति रुद्रः क्षपयते: Brahma creates the world, Hari sustains, Rudra destroys
तिरस्कुर्वन्नेतत्स्वमपि वपुरीशस्तिरयति ।: Isha veils even His own form, concealing this
सदापूर्वः सर्वं तदिदमनुगृह्णाति च शिव-: Shiva always grants all this, relying on Your command
स्तवाज्ञामालम्ब्य क्षणचलितयोर्भ्रूलतिकयोः ॥२४॥: relying on the flicker of Your moving brows

The cosmic functions of creation, preservation and dissolution move at the Goddess's glance. The one Shiva-Shakti is the source of all divine activity; the world-process is the play of awareness in its own power.

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Verse 25

त्रयाणां देवानां त्रिगुणजनितानां तव शिवे भवेत्पूजा पूजा तव चरणयोर्या विरचिता । तथा हि त्वत्पादोद्वहनमणिपीठस्य निकटे स्थिता ह्येते शश्वन्मुकुलितकरोत्तंसमकुटाः ॥२५॥

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Editorial Advaita reflection

Word breakdown

त्रयाणां देवानां त्रिगुणजनितानां तव शिवे: O Shiva, worship of the three gods born of the three gunas
भवेत्पूजा पूजा तव चरणयोर्या विरचिता ।: is worship of Your feet alone
तथा हि त्वत्पादोद्वहनमणिपीठस्य निकटे: for near the jewelled pedestal of Your foot-throne
स्थिता ह्येते शश्वन्मुकुलितकरोत्तंसमकुटाः ॥२५॥: these three stand always with folded hands and bowed crowns

Worship of the trimurti is ultimately worship of the Goddess's feet. All deities and gunas resolve in the one source; the trimurti bowing at Her throne signifies that every form of divinity rests in Shakti, the power of the Self.

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Verse 26

विरिञ्चिः पञ्चत्वं व्रजति हरिराप्नोति विरतिं विनाशं कीनाशो भजति धनदो याति निधनम् । वितन्द्री माहेन्द्री विततिरपि संमीलितदृशा महासंहारेऽस्मिन् विहरति सति त्वत्पतिरसौ ॥२६॥

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Editorial Advaita reflection

Word breakdown

विरिञ्चिः पञ्चत्वं व्रजति हरिराप्नोति विरतिं: Brahma reaches dissolution, Hari obtains rest, Yama meets destruction
विनाशं कीनाशो भजति धनदो याति निधनम् ।: Kubera meets death, Indra's authority closes its eyes
वितन्द्री माहेन्द्री विततिरपि संमीलितदृशा: Indra's dominion too closes its eyes
महासंहारेऽस्मिन् विहरति सति त्वत्पतिरसौ ॥२६॥: yet in this great dissolution Your Lord Shiva sports with You

While all gods perish at the cosmic dissolution, Shiva sports with the Goddess. The eternal Lord untouched by universal destruction is pure consciousness abiding in its own bliss while appearances rise and fall.

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Verse 27

जपो जल्पः शिल्पं सकलमपि मुद्राविरचना गतिः प्रादक्षिण्यक्रमणमशनाद्याहुतिविधिः । प्रणामस्संवेशस्सुखमखिलमात्मार्पणदृशा सपर्यापर्यायस्तव भवतु यन्मे विलसितम् ॥२७॥

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Word breakdown

जपो जल्पः शिल्पं सकलमपि मुद्राविरचना: japa, chatter, art, all mudra-making, circumambulation, eating, offering rites
गतिः प्रादक्षिण्यक्रमणमशनाद्याहुतिविधिः ।: prostration, repose, all happiness with the attitude of self-offering
प्रणामस्संवेशस्सुखमखिलमात्मार्पणदृशा: may whatever worshipful conduct of mine toward You become
सपर्यापर्यायस्तव भवतु यन्मे विलसितम् ॥२७॥: may my every act become worship offered to You

Every act offered with the vision of self-surrender becomes worship. When all movements of body, speech and mind are seen as offerings to the Goddess, daily life itself becomes the non-dual path of devotion.

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Verse 28

सुधामप्यास्वाद्य प्रतिभयजरामृत्युहरिणीं विपद्यन्ते विश्वे विधिशतमखाद्या दिविषदः । करालं यत्क्ष्वेडं कबलितवतः कालकलना न शम्भोस्तन्मूलं तव जननि ताटङ्कमहिमा ॥२८॥

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Editorial Advaita reflection

Word breakdown

सुधामप्यास्वाद्य प्रतिभयजरामृत्युहरिणीं: even the gods, having tasted the nectar that removes fear, old age and death, meet ruin
विपद्यन्ते विश्वे विधिशतमखाद्या दिविषदः ।: the terrible roar of Yama that devours them is swallowed
करालं यत्क्ष्वेडं कबलितवतः कालकलना: the root of that is not Shiva's but Your earring's glory, O Mother
न शम्भोस्तन्मूलं तव जननि ताटङ्कमहिमा ॥२८॥: the root is Your earring's glory, O Mother, not Shiva's

Even immortals who taste divine nectar are subject to time's lord, except through the Mother's power. Her earring's glory surpasses Shiva's; the feminine principle of grace is the ultimate refuge from death and limitation.

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Verse 29

किरीटं वैरिञ्चं परिहर पुरः कैटभभिदः कठोरे कोटीरे स्खलसि जहि जम्भारिमुकुटम् । प्रणम्रेष्वेतेषु प्रसभमुपयातस्य भवनं भवस्याभ्युत्थाने तव परिजनोक्तिर्विजयते ॥२९॥

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Editorial Advaita reflection

Word breakdown

किरीटं वैरिञ्चं परिहर पुरः कैटभभिदः: avoid Brahma's crown before You, O slayer of Kaiṭabha
कठोरे कोटीरे स्खलसि जहि जम्भारिमुकुटम् ।: stumble not on the hard diadem, cast off Jambha's crown
प्रणम्रेष्वेतेषु प्रसभमुपयातस्य भवनं: as these bowed ones approach Your abode forcibly
भवस्याभ्युत्थाने तव परिजनोक्तिर्विजयते ॥२९॥: at Shiva's rising, Your attendants' word prevails

The crowns of gods are obstacles before the Goddess's feet where Shiva rises. True devotion leaves behind even celestial rank; the word of Her attendants prevails because surrender outranks every worldly or divine status.

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Verse 30

स्वदेहोद्भूताभिर्घृणिभिरणिमाद्याभिरभितो निषेव्ये नित्ये त्वामहमिति सदा भावयति यः । किमाश्चर्यं तस्य त्रिनयनसमृद्धिं तृणयतो महासंवर्ताग्निर्विरचयति नीराजनविधिम् ॥३०॥

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Word breakdown

स्वदेहोद्भूताभिर्घृणिभिरणिमाद्याभिरभितो: whoever contemplates You always as 'I am You' with the eight siddhis born from Your body
निषेव्ये नित्ये त्वामहमिति सदा भावयति यः ।: ever contemplating You, the eternal one, as 'I am You'
किमाश्चर्यं तस्य त्रिनयनसमृद्धिं तृणयतो: what wonder that he treats the three-eyed one's wealth as a blade of grass
महासंवर्ताग्निर्विरचयति नीराजनविधिम् ॥३०॥: the great world-dissolving fire performs for him the arati rite

Identity with the Goddess through the eight powers makes even Shiva's glory seem slight. The sage for whom the cosmic fire itself performs worship has recognized the Self as the source of all miraculous attainment.

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Verse 31

चतुष्षष्ट्या तन्त्रैः सकलमतिसंधाय भुवनं स्थितस्तत्तत्सिद्धिप्रसवपरतन्त्रैः पशुपतिः । पुनस्त्वन्निर्बन्धादखिलपुरुषार्थैकघटना- स्वतन्त्रं ते तन्त्रं क्षितितलमवातीतरदिदम् ॥३१॥

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Editorial Advaita reflection

Word breakdown

चतुष्षष्ट्या तन्त्रैः सकलमतिसंधाय भुवनं: Pasupati stands having joined all doctrines through sixty-four tantras, creating the world
स्थितस्तत्तत्सिद्धिप्रसवपरतन्त्रैः पशुपतिः ।: with subsidiary tantras producing particular siddhis
पुनस्त्वन्निर्बन्धादखिलपुरुषार्थैकघटना-: yet by Your insistence the one synthesis of all human aims
स्वतन्त्रं ते तन्त्रं क्षितितलमवातीतरदिदम् ॥३१॥: Your independent tantra transcends the earth's brilliance

Shiva's many tantras yield particular powers, but the Goddess's single tantra unites all aims. The non-dual path transcends every partial system, for the one Self is the fulfilment of every legitimate human end.

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Verse 32

शिवः शक्तिः कामः क्षितिरथ रविः शीतकिरणः स्मरो हंसः शक्रस्तदनु च परामारहरयः । अमी हृल्लेखाभिस्तिसृभिरवसानेषु घटिता भजन्ते वर्णास्ते तव जननि नामावयवताम् ॥३२॥

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Word breakdown

शिवः शक्तिः कामः क्षितिरथ रविः शीतकिरणः: Shiva, Shakti, Kama, earth, sun, moon, Kama again, swan, Indra and the rest
स्मरो हंसः शक्रस्तदनु च परामारहरयः ।: and Parameshvara and others thereafter
अमी हृल्लेखाभिस्तिसृभिरवसानेषु घटिता: these are formed at the end of the three heart-lines
भजन्ते वर्णास्ते तव जननि नामावयवताम् ॥३२॥: worshipped as the letters of Your name and body, O Mother

The letters of the heart-cave spell the names of gods and elements as the Goddess's own body. All manifestations are letters of the one name; the cosmos is the Devī in articulate form, and She is pure awareness.

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Verse 33

स्मरं योनिं लक्ष्मीं त्रितयमिदमादौ तव मनो- र्निधायैके नित्ये निरवधिमहाभोगरसिकाः । भजन्ति त्वां चिन्तामणिगुणनिबद्धाक्षवलयाः शिवाग्नौ जुह्वन्तः सुरभिघृतधाराहुतिशतैः ॥३३॥

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Editorial Advaita reflection

Word breakdown

स्मरं योनिं लक्ष्मीं त्रितयमिदमादौ तव मनो-: placing in Your eternal mind at first Kama, yoni and Lakshmi as the triad
र्निधायैके नित्ये निरवधिमहाभोगरसिकाः ।: some ever enjoy boundless delight, eternal ones with wish-gem armlets
भजन्ति त्वां चिन्तामणिगुणनिबद्धाक्षवलयाः: worshipping You with armlets bound by the wish-jewel's virtue
शिवाग्नौ जुह्वन्तः सुरभिघृतधाराहुतिशतैः ॥३३॥: offering hundreds of fragrant ghee streams in Shiva's fire

The triad of desire, source and prosperity held in the Goddess's mind is worshipped through fire-offering. The eternal enjoyers of boundless bliss are those who see all experience as oblation in the fire of Shiva-consciousness.

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Verse 34

शरीरं त्वं शम्भोः शशिमिहिरवक्षोरुहयुगं तवात्मानं मन्ये भगवति नवात्मानमनघम् । अतः शेषः शेषीत्ययमुभयसाधारणतया स्थितः संबन्धो वां समरसपरानन्दपरयोः ॥३४॥

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Editorial Advaita reflection

Word breakdown

शरीरं त्वं शम्भोः शशिमिहिरवक्षोरुहयुगं: I consider Your body as Shambhu's, Your Self as the faultless new Self
तवात्मानं मन्ये भगवति नवात्मानमनघम् ।: therefore the relation between you two stands as common remainder
अतः शेषः शेषीत्ययमुभयसाधारणतया: as 'He is remainder, She is sovereign' through shared essence
स्थितः संबन्धो वां समरसपरानन्दपरयोः ॥३४॥: of both, the supreme bliss beyond compare

Shiva's body and the Goddess's Self are one through shared essence. The relation of Lord and sovereign is the non-dual truth that consciousness and bliss are not two but the one reality expressed as both static and dynamic.

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Verse 35

मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथिरसि त्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम् । त्वमेव स्वात्मानं परिणमयितुं विश्ववपुषा चिदानन्दाकारं शिवयुवति भावेन बिभृषे ॥३५॥

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Editorial Advaita reflection

Word breakdown

मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथिरसि: mind is You, ether is You, wind You are, charioteer of wind
त्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम् ।: waters You are, earth You are; when dissolved in You nothing else remains
त्वमेव स्वात्मानं परिणमयितुं विश्ववपुषा: You alone assume Your own Self with the form of the universe
चिदानन्दाकारं शिवयुवति भावेन बिभृषे ॥३५॥: as the form of consciousness-bliss, O Shiva's bride, You bear

Every element and the mind itself are the Goddess; nothing remains outside Her. The universe is Her own Self-assumption as cidānanda; in Advaita, the world is not other than awareness appearing as form.

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Verse 36

तवाज्ञाचक्रस्थं तपनशशिकोटिद्युतिधरं परं शम्भुं वन्दे परिमिलितपार्श्वं परचिता । यमाराध्यन् भक्त्या रविशशिशुचीनामविषये निरालोकेऽलोके निवसति हि भालोकभुवने ॥३६॥

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Editorial Advaita reflection

Word breakdown

तवाज्ञाचक्रस्थं तपनशशिकोटिद्युतिधरं: I bow to supreme Shambhu, radiant with sun and moon, standing in Your command-wheel
परं शम्भुं वन्दे परिमिलितपार्श्वं परचिता ।: closely embraced by the supreme consciousness at His side
यमाराध्यन् भक्त्या रविशशिशुचीनामविषये: whom devotees worship with devotion, beyond the reach of sun and moon
निरालोकेऽलोके निवसति हि भालोकभुवने ॥३६॥: and who dwells in the worldless realm beyond light

Shiva enthroned in the Goddess's command-wheel dwells beyond sun and moon. The supreme Lord embraced by pure consciousness abides in the lightless light that is the Self, known only through devotion beyond sensory reach.

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Verse 37

विशुद्धौ ते शुद्धस्फटिकविशदं व्योमजनकं शिवं सेवे देवीमपि शिवसमानव्यवसितम् । ययोः कान्त्या यान्त्याः शशिकिरणसारूप्यसरणे- र्विधूतान्तर्ध्वान्ता विलसति चकोरीव जगती ॥३७॥

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Editorial Advaita reflection

Word breakdown

विशुद्धौ ते शुद्धस्फटिकविशदं व्योमजनकं: I serve Shiva, pure as crystal, source of ether, and the Goddess of equal intent
शिवं सेवे देवीमपि शिवसमानव्यवसितम् ।: I serve Shiva and the Goddess of equal resolve with Him
ययोः कान्त्या यान्त्याः शशिकिरणसारूप्यसरणे-: by whose splendour sun and moon-rays go to the path of similarity
र्विधूतान्तर्ध्वान्ता विलसति चकोरीव जगती ॥३७॥: inner darkness dispelled, the world shines like a chakora bird

Shiva and the Goddess of equal resolve shine with crystal purity. Their radiance makes sun and moon alike and dispels inner darkness; the world awakened to their splendour reflects the non-dual light of awareness.

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Verse 38

समुन्मीलत्संवित्कमलमकरन्दैकरसिकं भजे हंसद्वन्द्वं किमपि महतां मानसचरम् । यदालापादष्टादशगुणितविद्यापरिणति- र्यदादत्ते दोषाद्गुणमखिलमद्भ्यः पय इव ॥३८॥

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Editorial Advaita reflection

Word breakdown

समुन्मीलत्संवित्कमलमकरन्दैकरसिकं: I worship the pair of swans delighting in the single essence of the blooming lotus of consciousness
भजे हंसद्वन्द्वं किमपि महतां मानसचरम् ।: wandering somehow in the minds of the great
यदालापादष्टादशगुणितविद्यापरिणति-: from whose conversation arises the perfection of knowledge multiplied eighteenfold
र्यदादत्ते दोषाद्गुणमखिलमद्भ्यः पय इव ॥३८॥: from whose fault arises merit for all qualities, like water

The swan-pair of Shiva and Shakti dwell in the lotus of consciousness. Their dialogue begets the fullness of knowledge; even apparent fault becomes merit, for in the non-dual view all movements arise in and return to the one Self.

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Verse 39

तव स्वाधिष्ठाने हुतवहमधिष्ठाय निरतं तमीडे संवर्तं जननि महतीं तां च समयाम् । यदालोके लोकान्दहति महति क्रोधकलिते दयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति ॥३९॥

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Editorial Advaita reflection

Word breakdown

तव स्वाधिष्ठाने हुतवहमधिष्ठाय निरतं: I praise the great Samvarta fire established in Your svadhisthana
तमीडे संवर्तं जननि महतीं तां च समयाम् ।: I praise that Samvarta fire and that great Samaya Goddess, O Mother
यदालोके लोकान्दहति महति क्रोधकलिते: by whose angry glance the worlds burn when enraged
दयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति ॥३९॥: and by whose compassionate glance She bestows cool comfort

The fire at the svadhisthana and the Samaya Goddess are one power of destruction and cooling grace. The same awareness that burns illusion with wrathful glance soothes the devotee with compassion; wrath and mercy are one in Shakti.

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Verse 40

तटित्त्वन्तं शक्त्या तिमिरपरिपन्थिस्फुरणया स्फुरन्नानारत्नाभरणपरिणद्धेन्द्रधनुषम् । tव श्यामं मेघं कमपि मणिपूरैकशरणं निषेवे वर्षन्तं हरमिहिरतप्तं त्रिभुवनम् ॥४०॥

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Editorial Advaita reflection

Word breakdown

तटित्त्वन्तं शक्त्या तिमिरपरिपन्थिस्फुरणया: with power flashing like lightning, dispelling darkness as enemy
स्फुरन्नानारत्नाभरणपरिणद्धेन्द्रधनुषम् ।: adorned with many jewels, with Indra's bow rounded about
tव श्यामं मेघं कमपि मणिपूरैकशरणं: I serve that dark cloud, sole refuge at manipura
निषेवे वर्षन्तं हरमिहिरतप्तं त्रिभुवनम् ॥४०॥: raining on the three worlds scorched by Shiva, sun and fire

The dark cloud at manipura rains nectar on worlds scorched by sun and fire. Shakti as lightning-flash dispels inner darkness; the cooling rain is grace that quenches the burning of worldly affliction in the fire of knowledge.

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Verse 41

तवाधारे मूले सह समयया लास्यपरया नवात्मानं मन्ये नवरसमहाताण्डवनटम् । उभाभ्यामेताभ्यामुदयविधिमुद्दिश्य दयया सनाथाभ्यां जज्ञे जनकजननीमत्जगदिदम् ॥४१॥

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Editorial Advaita reflection

Word breakdown

तवाधारे मूले सह समयया लास्यपरया: at Your base, with Samaya, in the dance of creation
नवात्मानं मन्ये नवरसमहाताण्डवनटम् ।: I consider the new Self as the great dancer of nine rasas
उभाभ्यामेताभ्यामुदयविधिमुद्दिश्य दयया: for both of these, out of compassion regarding the method of rising
सनाथाभ्यां जज्ञे जनकजननीमत्जगदिदम् ॥४१॥: this world was born of father and mother with both as lords

At the muladhara the Goddess dances the nine rasas with Her Lord, and from their compassionate union the world is born. Creation is the play of Shiva and Shakti; the cosmos arises from the bliss of the one Self knowing itself as both.

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