Bhāvopahārastotram
Hymn about Inner Oblations
नमः सूर्यकलाजालकालदेहापहारिणे ।
आधाराधेयपीठाय भवायाभवदायिने ॥१॥
Namaḥ sūryakalājālakāladehāpahāriṇe |
Ādhārādheyapīṭhāya bhavāyābhavadāyine || 1 ||
Salutation (namaḥ) to the One (Who) takes away the body of Time from the net of the (twelve) solar powers --i.e. powers of perception or the senses-- (sūrya-kalā-jāla-kāla-deha-apa-hāriṇe). To the One (Who is) the Seat of (both) the support and (that which) is to be supported (ādhāra-ādheya-pīṭhāya), to Bhava or Prosperity (bhavāya) (Who is) the Bestower of the non-existence (of limitations) (abhava-dāyine). || 1 ||
नमः शिशुनिशाकान्तकलाकमलमालिने ।
परमानन्ददेहाय शिवायाव्यक्तमूर्तये ॥२॥
Namaḥ śiśuniśākāntakalākamalamāline |
Paramānandadehāya śivāyāvyaktamūrtaye || 2 ||
Salutation (namaḥ) to Śiva (śivāya) (Who) is Garlanded with the Lotus in the middle of the New Moon --lit. young night-- (śiśu-niśāka-anta-kalā-kamala-māline) (and) has the form of Supreme Bliss (parama-ānanda-dehāya), (but also) devoid of ‘mūrti’ or visible aspect --lit. Who embodies the unmanifested-- (avyakta-mūrtaye). || 2 ||
नमः पाशौघसंघट्टलयविश्लेषकारिणे ।
मन्त्रगर्भोदरस्थाय हराय परमात्मने ॥३॥
Namaḥ pāśaughasaṃghaṭṭalayaviśleṣakāriṇe |
Mantragarbhodarasthāya harāya paramātmane || 3 ||
Salutation (namaḥ) to Hara (harāya), the Supreme Self (parama-ātmane), (Who) rests in the Womb of the Secret of Mantra (mantra-garbha-udarasthāya), (and) performs the dissolution of (both) the ‘union with’ and separation from the flow of traps --i.e. individual limitations-- (pāśa-ogha-saṃghaṭṭa-laya-viśleṣa-kāriṇe). || 3 ||
यद्यपि त्वं गुणातीतो वाक्पतेरप्यगोचरः ।
तथाप्याहृदयात्स्तोतुमुद्यता वाक्सदा मम ॥४॥
Yadyapi tvaṃ guṇātīto vākpaterapyagocaraḥ |
Tathāpyāhṛdayātstotumudyatā vāksadā mama || 4 ||
Though (yadi-api…tathāpi) Thou Art (tvam) beyond the attributes-s (guṇa-ātītaḥ) even (api) of eloquent words (vāk-pateḥ) (and) invisible to the senses (agocaraḥ), my (mama) speech (vāk) always (sadā) comes (udyatā) from (my) heart (āhṛdayāt) to Adore (Thee) (stotum). || 4 ||
अतिभक्तिरसावेशविवशा विश्वतोमुख ।
त्वत्प्रेरिता यतो नाथ नापराधो ऽस्ति मे क्वचित् ॥५॥
Atibhaktirasāveśavivaśā viśvatomukha |
Tvatpreritā yato nātha nāparādho 'sti me kvacit || 5 ||
(Thou Art) the Mouth (mukha) (shining) everywhere (viśvataḥ) through the possession of the Taste of Supreme Devotion (ati-bhakti-rasa-āveśa-vivaśā) impelled by Thee (tvat-preritā), so (yataḥ), Oh Lord (nātha)!, (my words) are (asti) not (na) my (me) mistake (aparādhaḥ) at all (kvacit). || 5 ||
त्वत्पादाब्जरजःपूतचिताभूतिविभूषितात् ।
गृहाण मत्तः श्रीकण्ठ भावपूजामकृत्रिमाम् ॥६॥
Tvatpādābjarajaḥpūtacitābhūtivibhūṣitāt |
Gṛhāṇa mattaḥ śrīkaṇṭha bhāvapūjāmakṛtrimām || 6 ||
Oh Śrīkaṇṭha (śrī-kaṇṭha)! please accept (gṛhāṇa) (this) unartificial (akṛtrimām) inner worship (bhāva-pūjām) from me (mattaḥ), (as I am) adorned with the ashes of cremation pyres (that are) purified by the pollen of the Lotus of Thy Feet (tvat-pāda-abja-rajaḥ-pūta-citā-bhūti-vibhūṣitāt)! || 6 ||
हृत्पुष्कराख्ये स्नात्वान्तस्तीर्थे योगिनिषेविते ।
संबोधधौतवसनः श्यामकण्ठं यजाम्यहम् ॥७॥
Hṛtpuṣkarākhye snātvāntastīrthe yoginiṣevite |
Saṃbodhadhautavasanaḥ śyāmakaṇṭhaṃ yajāmyaham || 7 ||
Having bathed (snātvā) in that place of pilgrimage (tīrthe) (which) has an inner residence cleansed by Awakening (saṃbodha-dhauta-vasanaḥ…antaḥ), (and is) called the Lotus of the Heart (hṛt-puṣkara-ākhye) occupied by Yogī-s (yogi-niṣevite), I (aham) venerate (yajāmi) the One (Who) has dark blue throath (śyāma-kaṇṭham). || 7 ||
प्रभूतभूतसंभूतशोणितैरर्घभाजनम् ।
क्रियते ते महाकालकायकङ्कालकन्दले ॥८॥
Prabhūtabhūtasaṃbhūtaśoṇitairarghabhājanam |
Kriyate te mahākālakāyakaṅkālakandale || 8 ||
Thy Blood --i.e. Essence-- of all the manifested elements (pra-bhūta-bhūta-saṃbhūta-śoṇitaiḥ) turns them into (kriyate…te) a receptacle of oblations (argha-bhājanam) when (it is) filled with the skeleton of the body of the Great Lord of Time --i.e. when Time is consumed-- (mahā-kāla-kāya-kaṅkāla-kandale). || 8 ||
यद्यद्विकल्पनाजालं बाह्यार्थप्रतिपत्तये ।
तत्तद्द्वाराधिपकुलं तव पूज्यं मनस्विभिः ॥९॥
Yadyadvikalpanājālaṃ bāhyārthapratipattaye |
Tattaddvārādhipakulaṃ tava pūjyaṃ manasvibhiḥ || 9 ||
Whatever (yat…yat) net of imagination (vikalpanā-jālam) (exists) for obtaining external reality (bāhya-artha-pratipattaye) (which) forms (tat…tat) an Assembly of ‘doorkeepers’ --i.e. obstacles for realization-- (dvāra-adhipa-kulam), (all of them) has to be worshipped (pūjyam) as being Yours (tava) by the intelligent ones (manasvibhiḥ). || 9 ||
अशेषावरणोन्मुक्तगुप्तसौषुप्तमण्डले ।
पूज्यसे नगजाकान्त ग्रहणे चन्द्रसूर्ययोः ॥१०॥
Aśeṣāvaraṇonmuktaguptasauṣuptamaṇḍale |
Pūjyase nagajākānta grahaṇe candrasūryayoḥ || 10 ||
Oh Beloved of Pārvatī (nagaja-kānta)! When the hidden (nature) of the wheel of deep-sleep is freed from all the coverings --i.e. when Turya burst forth in deep-sleep, hence deep-sleep disappears-- (aśeṣa-avaraṇa-unmukta-gupta-sauṣupta-maṇḍale), Thou Art worshipped (pūjyase) during the seizing (grahaṇe) of the Moon and the Sun --i.e. dreaming and wakefulness-- (candra-sūryayoḥ). || 10 ||
हानादानोदयारम्भसदसद्विभ्रमोज्झितम् ।
ज्ञप्तिमात्रप्रतिष्ठानमासनं त्रिजगत्पते ॥११॥
Hānādānodayārambhasadasadvibhramojjhitam |
Jñaptimātrapratiṣṭhānamāsanaṃ trijagatpate || 11 ||
Oh Lord of the three worlds! (tri-jagat-pate) the Ground of pure Understanding (jñapti-mātra-pratiṣṭhānam) is the ‘āsana’ --i.e. on which a yogin has to be grounded-- (āsanam) (that is) devoid of the confusion about being and non-being (which --i.e. confusion--) begins with the rising of ‘rejection’ and ‘acceptance’ (hāna-ādāna-udaya-ārambha-sat-asat-vibhrama-ujjhitam). || 11 ||
मूर्तिदानमनाभासशक्तिभासोपबृंहितम् ।
तुर्यपीठप्रतिष्ठानं वितरामि जगत्पते ॥१२॥
Mūrtidānamanābhāsaśaktibhāsopabṛṃhitam |
Turyapīṭhapratiṣṭhānaṃ vitarāmi jagatpate || 12 ||
Giving up ‘mūrti’ or appeared form (mūrti-dānam) is furnished with the Light of the invisible Śakti (or the Power of dissolution that is Self-awareness) (anābhāsa-śakti-bhāsa-upa-bṛṃhitam). I perform (this in the form of) (vitarāmi) resting on the Seat of Turya (turya-pīṭha-pratiṣṭhānam), Oh Lord of the universe! (jagat-pate). || 12 ||
दिक्कालदेशकलनाकलङ्कोज्झितचेतसः ।
कः करोति बुधः स्थाणोराह्वानादिविसर्जनम् ॥१३॥
Dikkāladeśakalanākalaṅkojjhitacetasaḥ |
Kaḥ karoti budhaḥ sthāṇorāhvānādivisarjanam || 13 ||
What (kaḥ) intelligent being (budhaḥ) with (such) an understanding (which) abandons the marks or notions of ‘space’, ‘time’ and ‘direction’ (dik-kāla-deśa-kalanā-kalaṅka-ujjhita-cetasaḥ) (would) perform (karoti) the emission of invocation, etc. --i.e. uttering invocation, performing a sacrifice, etc-- (āhvāna-ādi-visarjanam) out of motionlessness --i.e. to where and to whom such an emission would go?-- (sthāṇoḥ)? || 13 ||
सूर्यशीतां तु नेत्राभ्यां मथित्वा शक्तिवारिधिम् ।
परामृतरसाभ्यङ्गं शिवाय विनिवेदये ॥१४॥
Sūryaśītāṃ tu netrābhyāṃ mathitvā śaktivāridhim |
Parāmṛtarasābhyaṅgaṃ śivāya vinivedaye || 14 ||
After churning (mathitvā) the Ocean of Śakti (śakti-vāridhim) (, that is) the Solar Nectar --i.e. the Essence of the senses-- (sūrya-śītām…tu), with the Eyes (of Śiva) (netrābhyām), one should offer (vinivedaye) the collyrium made of the Juice of Supreme Nectar (parā-amṛta-rasā-abhyaṅgam) to Śiva (śivāya). || 14 ||
इन्द्रियेष्विन्द्रियार्थेषु रागलोभानुयायिषु ।
निःस्नेहत्वं प्रभुत्वं च रूक्षमुद्वर्तनं तव ॥१५॥
Indriyeṣvindriyārtheṣu rāgalobhānuyāyiṣu |
Niḥsnehatvaṃ prabhutvaṃ ca rūkṣamudvartanaṃ tava || 15 ||
In the senses (indriyeṣu) (and) in the objects of the senses (indriya-artheṣu) (that are) dependent on desire and confusion (rāga-lobha-anuyāyiṣu), Thy (tava) dry (niḥ-sneha-tvam) Lordship (prabhu-tvam) and (ca) an astringent taste (rūkṣam) rises (udvartanam). || 15 ||
संशोध्यानच्छकलया बैन्धवं तीर्थमञ्जसा ।
तद्विरामरसस्नानं देयं चन्द्रार्धमौलये ॥१६॥
Saṃśodhyānacchakalayā baindhavaṃ tīrthamañjasā |
Tadvirāmarasasnānaṃ deyaṃ candrārdhamaulaye || 16 ||
After thoroughly purifying (saṃśodhya) the nature of Bindu --i.e. Knowledge of the Inner Self-- (baindhavam) (which remains) a place of (inner) pilgrimage (tīrtham) as a particular expansion (of realization) (anaccha-kalayā) (and which becomes) purified --i.e. transcended-- by the Taste of its cessation (tat-virāma-rasa-snānam), (such a knowledge which belongs to Bindu) is to be given (deyam) quickly (añjasā) to the One Whose Crown is a half-moon --i.e. to Śiva-- (candra-ardha-maulaye). || 16 ||
स्वप्रबोधाम्बरोदारविकसद्वस्त्रघर्षणम् ।
विनिवेश्य भवत्संविद्विकारान्विकरामहे ॥१७॥
Svaprabodhāmbarodāravikasadvastragharṣaṇam |
Viniveśya bhavatsaṃvidvikārānvikarāmahe || 17 ||
After being established (viniveśya) in the ‘garment washing (procedure)’ --i.e. purification of the aspirant’s intellect-- (vastra-gharṣaṇam) (which) blooms due to the Vapour of the Ocean of one’s own Awakening (sva-prabodha-āmbara-udāra-vikasat), we --i.e. yogin-s-- see the modifications of Thy Consciousness from a different angle --i.e. we see them as the Freedom of Consciousness-- (bhavat-saṃvit-vikārān…vikarāmahe). || 17 ||
ज्ञानज्ञेयपरित्यागनगनिर्झरविस्रुतम् ।
परमानन्ददं मे ऽन्तस्तव पाद्यमनाबिलम् ॥१८॥
Jñānajñeyaparityāganaganirjharavisrutam |
Paramānandadaṃ me 'ntastava pādyamanābilam || 18 ||
(That which) bestows me internal --i.e Subjective-- Supreme Bliss (parama-ānanda-dam…me…antaḥ) spreading from the streams (which) pervade separation from knowledge and the object of knowledge --i.e. cognition and its objects-- (jñāna-jñeya-pari-tyāgana-ga-nirjhara-visrutam) is (nothing but) Thy (tava) Pure (anābilam) Feet --i.e. the Lord’s Feet on which He stands a.k.a Self-awareness or Subjectivity-- (pādyam). || 18 ||
अमन्दानन्दनिःष्यन्दस्पन्दमन्दिरकन्दरात् ।
गलत्कैवल्यसलिलमादत्स्वाचमनं विभो ॥१९॥
Amandānandaniḥṣyandaspandamandirakandarāt |
Galatkaivalyasalilamādatsvācamanaṃ vibho || 19 ||
Due to the Cave --i.e. Secret-- of the Temple of Vibration (which) flows through aboundant Bliss (amanda-ānanda-niḥṣyanda-spanda-mandira-kandarāt), the flood of oozing isolation (from objectivity) (galat-kaivalya-salilam) consumed --i.e. accepted-- (ādat) my ācamana --i.e. the act of drinking the water that is used for washing the Feet of the Lord in conventional worship, so it is the act of worship-- (sva-ācamanam), oh Lord (vibho)! || 19 ||
Notes:
The author knows that his ‘act of worshipping the Lord’s Feet’ has been accepted by the Lord, because he naturally experiences the Flow of Divine Bliss which makes one isolated from objectivity. Or, during his act of worship that is symbolized with ācamana here, he drinks the floods of Divine Bliss which come from the cave-temple of the Vibration of Consciousness.
प्रक्षाल्य धारणाम्भोभिर्ग्रन्थिपञ्चकमौक्तिकम् ।
अनर्घ्यमर्घं पादेभ्यः प्रयच्छामि वृषाकपे ॥२०॥
Prakṣālya dhāraṇāmbhobhirgranthipañcakamauktikam |
Anarghyamarghaṃ pādebhyaḥ prayacchāmi vṛṣākape || 20 ||
Having purified (prakṣālya) the necklace made of the five knots (of Nāda residing in Īśvaratattva) --i.e. indhikā, dīpikā, rocikā, mocikā, ūrdhvagā or the (notions of) the ‘lucid one which kindles’, the ‘luminous’, the ‘pleasure-giving’, the ‘liberating’ and the ‘ascending’-- (granthi-pañcaka-mauktikam) with the celestial water of concentration (dhāraṇa-ambhobhiḥ), I make (prayacchāmi) the Priceless (an-arghyam) offering (argham) to (Thy) Feet (pādebhyaḥ), oh Fire of the Sun (vṛṣākape)! || 20 ||
तुरीयोद्यानविकसत्संवित्सौरभनिर्भरैः ।
गिरीश तिसृभिर्वाग्भिः स्तुतिपुष्पैः प्रपूज्यसे ॥२१॥
Turīyodyānavikasatsaṃvitsaurabhanirbharaiḥ |
Girīśa tisṛbhirvāgbhiḥ stutipuṣpaiḥ prapūjyase || 21 ||
Oh Girīśa! the Lord of Speech (girīśa)! Thou Art honoured (prapūjyase) with the three (tisṛbhiḥ) speeches (vāgbhiḥ), (and) with the bouquet of praises (stuti-puṣpaiḥ) abounding in the Fragrance of the Perception of the Blooming of the Garden of Turīya --i.e. one’s own Essential Nature-- (turīya-udyāna-vikasat-saṃvit-saurabha-nirbharaiḥ). || 21 ||
प्राणवह्निशिखास्त्रेण भङ्क्त्वा ब्रह्मबिलं लसत् ।
धूपवर्तिनिभाभासो धूपस्ते नगजाधव ॥२२॥
Prāṇavahniśikhāstreṇa bhaṅktvā brahmabilaṃ lasat |
Dhūpavartinibhābhāso dhūpaste nagajādhava || 22 ||
Having pierced (bhaṅktvā) the shining (lasat) Brahmabila or the Hole of the Supreme (at the top of the head) (brahma-bilam) with the weapon made of the Flame of the Fire of one’s own Power (prāṇa-vahni-śikhā-astreṇa), it is Thy (te) Perfume (dhūpaḥ) (that is) the Splendour of that Light (which) rests in (such) a Vapour (which oozes from the Hole of the Supreme in Sahasrāra) (dhūpa-varti-nibhā-ābhāsaḥ), oh Lord of the Mountain-born One --lit. the Husband of Pārvatī-- (nagajā-dhava)! || 22 ||
अनाहता नदत्यन्तर्या गौर्धाम्नि परे परा ।
सा घण्टा वाद्यते शम्भोरग्रे ग्रन्थार्थगर्भिणी ॥२३॥
Anāhatā nadatyantaryā gaurdhāmni pare parā |
Sā ghaṇṭā vādyate śambhoragre granthārthagarbhiṇī || 23 ||
Supreme (parā) Anāhatā --i.e. the unstruck sound of one’s own Self-- (anāhatā), which (yā) sounds (nadati) in the Supreme (pare) Abode of the Moon (gaur-dhāmni) inside (antaḥ), is (sā) like the bell (of heaven) (ghaṇṭā) caused to sound (vādyate) in the beginning (agre) by Śambhu (śambhoḥ), (and which) denotes the meaning of all the scriptures --i.e. uninterrupted Existence-- (grantha-artha-garbhiṇī). || 23 ||
कन्दानलोल्लसच्छक्तिशिखां दीपशिखोपमाम् ।
उद्दीपयामि भगवन्मोहध्वान्तापनुत्तये ॥२४॥
Kandānalollasacchaktiśikhāṃ dīpaśikhopamām |
Uddīpayāmi bhagavanmohadhvāntāpanuttaye || 24 ||
Oh Glorious Lord (bhagavan)! I light up (uddīpayāmi) the Flame of Śakti (which) shines forth from the Fire of Kanda (kanda-anala-ullasat-śakti-śikhām) just like the flame of a lamp (which I light up during my external worship of Thee) (dīpa-śikha-upamām), to remove the darkness of illusion (moha-dhvānta-apanuttaye)! || 24 ||
वृत्तित्यागामृतकलाचन्द्रश्चन्द्रकिरीटिनः ।
समालम्भनमेवास्तु मुमुक्षूणां विमुक्तये ॥२५॥
Vṛttityāgāmṛtakalācandraścandrakirīṭinaḥ |
Samālambhanamevāstu mumukṣūṇāṃ vimuktaye || 25 ||
The Moon-crowned’s --i.e. the Lord’s-- (candra-kirīṭinaḥ) Moon --i.e. Glory-- of the Power of (that) Nectar (which) comes from the rejection of (mental) activity (vṛtti-tyāga-amṛta-kalā-candraḥ) is the only (eva) medicine (samālambhanam) (which) exists (astu) for (the purpose) of Liberation (vimuktaye) of those who are seeking Liberation (mumukṣūṇām). || 25 ||
नादशक्त्युदितं धाम मलत्रयविवर्जितम् ।
उष्णीषमस्तु ते रुद्र विद्रावितनभो ऽर्गलम् ॥२६॥
Nādaśaktyuditaṃ dhāma malatrayavivarjitam |
Uṣṇīṣamastu te rudra vidrāvitanabho 'rgalam || 26 ||
The Abode (dhāma) (which) is devoid of the three mala-s (mala-traya-vivarjitam) is proclaimed by Nādaśakti, the Power of Sound (nāda-śakti-uditam). Let it be (astu) Thy (te) Crown (uṣṇīṣam) oh Rudra (rudra)! (in the form of) the Wave of the Sky (of Consciousness) caused to disperse (everywhere) (vidrāvitanabhaḥ-argalam). || 26 ||
भवद्भक्तिसुधासारसंप्लावितहृदम्बुधेः ।
प्रोल्लसद्ब्रह्मकमलममलं ते ऽस्तु शेखरम् ॥२७॥
Bhavadbhaktisudhāsārasaṃplāvitahṛdambudheḥ |
Prollasadbrahmakamalamamalaṃ te 'stu śekharam || 27 ||
Let (astu) the Spotless (amalam) (and) Shining Divine Lotus (pra-ullasat-brahma-kamalam) of the Ocean of Thy Heart (, in which) the Shower of the Nectar of being devoted to Thee (flows) (bhavat-bhakti-sudhāsāra-saṃplāvita-hṛd-ambudheḥ), be Thy (te) Crown (śekharam). || 27 ||
बोधारविन्दसंदोहो हर हारलता तव ।
नित्योदितान्तरव्याप्तिकला चन्द्रकला च ते ॥२८॥
आकृष्यार्ककरैः शाक्तैर्विश्वाकाशकुशेशयात् ।
चिच्चन्द्रामृतनिःष्यन्दमास्वादय जगत्पते ॥२९॥
Bodhāravindasaṃdoho hara hāralatā tava |
Nityoditāntaravyāptikalā candrakalā ca te || 28 ||
Ākṛṣyārkakaraiḥ śāktairviśvākāśakuśeśayāt |
Ciccandrāmṛtaniḥṣyandamāsvādaya jagatpate || 29 ||
The multitude of the Lotuses of Consciousnes (bodha-aravinda-saṃdohaḥ), oh Hara (hara)!, is Thy (tava) servant (or the same as You) (hāra-latā), and (ca) Thy (te) always rising (and) internally attained portion (nitya-udita-antara-vyāpti-kalā) is the Sixteenth-digit of the Moon (candra-kalā). After gathering (it) (ākṛṣya) from the Lotus of the Ethereal Fluid of the world (viśva-ākāśa-kuśeśayāt) through the Sunbeams (arka-karaiḥ) of Śakti (śāktaiḥ), it tastes (āsvādaya) the flood of Nectar of the Moon of Consciousness (cit-candra-amṛta-niḥṣyandam), oh Lord of the universe (jagat-pate)! || 28‑29 ||
मन्त्रं मनसि तच्छक्तौ तां स्वधाम्नि सदोदिते ।
कृत्वा जपविधिं सम्यक्शिवाय विनिवेदये ॥३०॥
Mantraṃ manasi tacchaktau tāṃ svadhāmni sadodite |
Kṛtvā japavidhiṃ samyakśivāya vinivedaye || 30 ||
Having correctly performed --i.e. after it is completed-- (kṛtvā…samyak) the act of repetition --i.e. japa-- (japa-vidhim), one should offer (vinivedaye) the (tām) Mantra (mantram) of His Śakti --i.e. Aham-- (which rises) in mind (manasi) (due to the completion of japa when the effort is accepted by the Lord) (tat-śaktau) to Śiva (śivāya) in one’s own always rising --i.e. uninterruptedly existing-- Abode (sva-dhāmni…sadā-udite). || 30 ||
निःशेषार्थपरित्यागे ग्रहणे वामिताद्द्युते ।
अनाबिलं परां व्याप्तिं मुद्रां बध्नामि धूर्जटे ॥३१॥
Niḥśeṣārthaparityāge grahaṇe vāmitāddyute |
Anābilaṃ parāṃ vyāptiṃ mudrāṃ badhnāmi dhūrjaṭe || 31 ||
In the act of giving up all the objects (niḥśeṣa-artha-pari-tyāge) of seizing (grahaṇe) (that which) is sickened (vāmitāt) for the sake of the shining of the Rays (of Consciousness) (dyute), I take hold (badhnāmi) of the the Supreme (parām), Joyful (mudrām) and Pure (anābilam) Pervasion (vyāptim), oh Dhūrjaṭi --i.e. Śiva-- (dhūrjaṭe). || 31 ||
शष्कुलीकर्णयोर्बद्ध्वा यो रावो ऽत्र विजृम्भते ।
तद्गीतमथ ते वाद्यमाद्यसंपुटघट्टनात् ॥३२॥
भवद्भावरसावेशात्ताण्डवादम्बरोद्धतः ।
मन्त्राध्वनि नदाम्यन्तः किमु बाह्यार्थभावनैः ॥३३॥
Śaṣkulīkarṇayorbaddhvā yo rāvo 'tra vijṛmbhate |
Tadgītamatha te vādyamādyasaṃpuṭaghaṭṭanāt || 32 ||
Bhavadbhāvarasāveśāttāṇḍavādambaroddhataḥ |
Mantrādhvani nadāmyantaḥ kimu bāhyārthabhāvanaiḥ || 33 ||
After taking hold (of such Pervasion) (baddhvā), the noise (rāvaḥ) which (yaḥ) expands (vijṛmbhate) there (atra) for one’s ears (śaṣkulī-karṇayoḥ) (and is) full of the Sky (of Consciousness) (ambara-uddhataḥ), because of the union of the two bowls of ‘that which is to be spoken’ and of ‘Nectar’ (vādya-mādya-saṃpuṭa-ghaṭṭanāt), (and) because of Thy Tāṇḍava or frantic dance (tāṇḍavāt) (that is) entering into the Nectar of Thy Inner Worship (bhavat-bhāva-rasa-āveśāt), I certainly (atha) sing (nadāmi) its Song (tat-gītam) for Thee (te) internally (antaḥ) in the course of Mantra --i.e. Aham-- (mantra-adhvani), even (kimu) by contemplating on external objects (bāhya-artha-bhāvanaiḥ). || 32-33 ||
अखण्डमण्डलाकारशिवताभावनाम्बरम् ।
उपरिष्टान्मया शम्भोर्वितानमुपकल्पितम् ॥३४॥
Akhaṇḍamaṇḍalākāraśivatābhāvanāmbaram |
Upariṣṭānmayā śambhorvitānamupakalpitam || 34 ||
I (mayā) arranged varieties of the atmoshpere or perfume of ‘contemplating on the State of Śiva’ (Which) possesses everything --i.e. all-inclusive-- (akhaṇḍa-maṇḍala-ākāra-śiva-tā-bhāvana-ambaram…vitānam…upakalpitam) (and) all about (upariṣṭāt) Śambhu (śambhoḥ). || 34 ||
रेचयित्वा करन्ध्रेण भाचक्रं हृदयाम्बरात् ।
धार्यते धूर्जटेरग्रे चारुचामरवन्मया ॥३५॥
Recayitvā karandhreṇa bhācakraṃ hṛdayāmbarāt |
Dhāryate dhūrjaṭeragre cārucāmaravanmayā || 35 ||
After emptying (recayitvā) the Wheel of Light (bhā-cakram) with Consciousness (karandhreṇa) coming from the Sky of the Heart (hṛdaya-ambarāt), I (mayā) possess (dhāryate) (that which is) like a beloved cāmara of Flywhisk (cāru-cāmaravan) of Śiva (dhūrjaṭeḥ) (, which) comes in the beginning (agre). || 35 ||
नासापुटकुटीकोटिविसृतैः प्रसृतैः पुरः ।
तालवृन्तैरिव विभो वीज्यसे हंसमारुतैः ॥३६॥
Nāsāpuṭakuṭīkoṭivisṛtaiḥ prasṛtaiḥ puraḥ |
Tālavṛntairiva vibho vījyase haṃsamārutaiḥ || 36 ||
Oh Lord (vibho)! You cool down (vījyase) the city (puraḥ) (of one’s own mind) with the wind of ‘haṃsa’ (haṃsa-mārutaiḥ) (that is) coming in and going out through the curvature of the nostrils (nāsāpuṭa-kuṭī-koṭi-visṛtaiḥ…prasṛtaiḥ) just like a fan (which dissipates heat from one’s body) (tālavṛntaiḥ…iva). || 36 ||
सर्वातपविनिर्मुक्तं भवद्भक्तिसुधासितम् ।
आतपत्रमथास्माभिर्धार्यते ते महाशय ॥३७॥
Sarvātapavinirmuktaṃ bhavadbhaktisudhāsitam |
Ātapatramathāsmābhirdhāryate te mahāśaya || 37 ||
The Nectar of ‘being devoted to Thee’ (bhavat-bhakti-sudhāsitam) is devoid of all the heats (sarva-ātapa-vinirmuktam). Hence (athā), (it is) Thy (te) (Supreme) Parasol --i.e. heat-protector-- (ātapatram) we (asmābhiḥ) hold (dhāryate), oh Great Shelter (mahā-āśaya)! || 37 ||
ममतामन्दुरात्यागस्त्रैलोक्याकर्षणक्षमः ।
अहंकारतुरङ्गस्ते वाहनाय प्रकल्पितः ॥३८॥
Mamatāmandurātyāgastrailokyākarṣaṇakṣamaḥ |
Ahaṃkāraturaṅgaste vāhanāya prakalpitaḥ || 38 ||
‘Abandoning the stable’ (that is) the notion of ‘mine’ (mamatā-mandurā-tyāgaḥ) can draw near the three worlds (of wakefulness, dreaming and deep-sleep to experience them as their Solitary Source) (trailokya-ākarṣaṇa-kṣamaḥ). (Such an abandoning of the notion of ‘mine’) is arranged (prakalpitaḥ) for Thee (te) to ride (vāhanāya) the horse of ego or false-I (ahaṃkāra-turaṅgaḥ). || 38 ||
स्वसंविन्नन्दनानन्दनागवल्लीदलोज्ज्वलम् ।
स्फुरत्स्पन्देन्दुसुरभिताम्बूलं ते निवेद्यते ॥३९॥
Svasaṃvinnandanānandanāgavallīdalojjvalam |
Sphuratspandendusurabhitāmbūlaṃ te nivedyate || 39 ||
Thy (te) ‘chew’ --i.e. traditionally made of a little piece of betel-nut with a touch of lime-juice wrapped around by betel-leaf--, (which has) the sweet fragrance of the Moon of Vibrating Spanda (sphurat-spanda-indu-surabhi-tāmbūlam), (and which) is blazing up through the leaves (when they unfold themselves and display) Spiritual Bliss rejoicing in one’s own Consciousness (sva-saṃvit-nandana-ānanda-nāga-vallī-dala-ujjvalam), is declared (nivedyate). || 39 ||
भोग्यभोक्तृविभेदोत्थवासनेन्धनसंचयम् ।
अद्वैताग्नौ जुहोम्यन्तः शांकरे श्रेयसां निधौ ॥४०॥
Bhogyabhoktṛvibhedotthavāsanendhanasaṃcayam |
Advaitāgnau juhomyantaḥ śāṃkare śreyasāṃ nidhau || 40 ||
I sacrifice (juhomi) the mass of the fuel of vāsanā-s or impressions rising from the separation of the experiencer and the object of his experience (bhogya-bhoktṛ-vibheda-uttha-vāsanā-indhana-saṃcayam) into (antaḥ) the Fire of the non-duality (advaita-agnau) of Śaṅkara (śāṃkare) in the Ocean (nidhau) of the Bliss of Final Beautitude (śreyasām). || 40 ||
प्रकाशाकाशहस्ताभ्यामवलम्ब्योन्मनास्रुचम् ।
धर्माधर्मगलत्स्नेहपूर्णां वह्नौ जुहोम्यजे ॥४१॥
Prakāśākāśahastābhyāmavalambyonmanāsrucam |
Dharmādharmagalatsnehapūrṇāṃ vahnau juhomyaje || 41 ||
Oh Unborn One (aje)! After holding (avalambya) the Sacrificial ladle of unminded state (unmanā-srucam) with the hands of the Sky of Prakāśa or Supreme Divine Light (prakāśa-ākāśa-hastābhyām), I sacrifice --i.e. pour-- (juhomi) all the gathered smooth oil (which is extracted from the ideas of) dharma and adharma --i.e. right and wrong-- (by melting them) (dharma-adharma-galat-sneha-pūrṇām), into (the) Fire (of Consciousness) (vahnau). || 41 ||
युष्मद्ध्याननिशानाथकिरणैरुपरञ्जितः ।
अन्तर्मानविधौ ते ऽस्तु चित्तचिन्तामणिर्मम ॥४२॥
Yuṣmaddhyānaniśānāthakiraṇairuparañjitaḥ |
Antarmānavidhau te 'stu cittacintāmaṇirmama || 42 ||
Let (astu) my (mama) thought-gem of mind (citta-cintā-maṇiḥ) (which is) internally (antaḥ-māna-vidhau) colored (uparañjitaḥ) by the Rays of the moon --lit. the lord of the night-- of meditating on Thee (yuṣmad-dhyāna-niśā-nātha-kiraṇaiḥ) be Yours (te)! || 42 ||
मोक्षलक्ष्मीकराम्भोज पात्रे विन्यस्यसंस्कृताम् ।
निवेदयामि भगवन्प्राणसर्वस्वदक्षिणाम् ॥४३॥
Mokṣalakṣmīkarāmbhoja pātre vinyasyasaṃskṛtām |
Nivedayāmi bhagavanprāṇasarvasvadakṣiṇām || 43 ||
Oh Glorious Lord (bhagavat)! I offer (nivedayāmi) all my properties (including my) prāṇa (to Thee) (prāṇa-sarva-sva-dakṣiṇām) as ‘cooked food’ (that is) placed (vinyasya-saṃskṛtām) on the leaves of the Lotus (that) is the hand of the Wealth of Liberation (mokṣa-lakṣmī-kara-ambhoja-pātre). || 43 ||
संसारवारिधेः सन्तः परं पारं तितीर्षवः ।
चन्द्रमौलेः श्रयन्तूच्चैर्भावपूजातरण्डकम् ॥४४॥
Saṃsāravāridheḥ santaḥ paraṃ pāraṃ titīrṣavaḥ |
Candramauleḥ śrayantūccairbhāvapūjātaraṇḍakam || 44 ||
Those wise devotees --lit. real ones-- (santaḥ) (who are) desirous of reaching (titīrṣavaḥ) the opposite shore (pāram) of the ocean of saṃsāra (saṃsāra-vāridheḥ) must recourse (śrayantu) more and more (uccaiḥ) to the Supreme (param) Raft of the Inner Worship (bhāva-pūjā-taraṇḍakam) of the Moon-crested --i.e. of Lord Śiva-- (candra-mauleḥ). || 44 ||
इत्थमीशानचरणनुतेर्यत्समुपार्जितम् ।
श्रेयस्तेन जगत्कृत्स्नं द्वेषदोषाद्विमुच्यताम् ॥४५॥
Itthamīśānacaraṇanuteryatsamupārjitam |
Śreyastena jagatkṛtsnaṃ dveṣadoṣādvimucyatām || 45 ||
Thus (ittham), the universe (jagat-kṛtsnam) is the most Splendid (śreyaḥ), which (state) (yat) is acquired (samupārjitam) by worshipping the Feet of the Lord (īśāna-caraṇa-nuteḥ). Let they --i.e. wise devotees-- be liberated (vimucyatām) from the darkness of ignorance (dveṣa-doṣāt) by that --i.e. by such a Splendour-- (tena). || 45 ||
स्तोत्रं गृहाण परमेश्वर विश्वसाक्षिन्मानावमानमतोज्झितचित्तवृत्तेः ।
मत्तस्त्वदङ्घ्रियुगपीठनिलीनमौलेर्
भस्मावगुण्ठिततनोर्नृकपालपाणेः ॥४६॥
Stotraṃ gṛhāṇa parameśvara
viśvasākṣinmānāvamānamatojjhitacittavṛtteḥ |
Mattastvadaṅghriyugapīṭhanilīnamauler bhasmāvaguṇṭhitatanornṛkapālapāṇeḥ || 46 ||
Oh all-seeing (viśva-sākṣit) Supreme Lord (parama-īśvara)! Please accept (gṛhāṇa) (this) Hymn (stotram) from me (mattaḥ), (which) comes from (my) mental activities --i.e. thoughts-- devoid of disrespect, arrogance and opinions (māna-avamāna-mata-ujjhita-citta-vṛtteḥ), (as) my head is resting on the Throne of Thy Feet (tvat-aṅghri-yuga-pīṭha-nilīna-mauleḥ), (and) I am holding a skull in my hand (nṛka-pāla-pāṇeḥ), (and my body is) covered with holy ashes -‑i.e. I’m an ascetic-- (bhasma-avaguṇṭhita-tanoḥ). || 46 ||
महापाशुपतोद्याने कश्चिद्विश्रम्य तापसः ।
चक्रे चिच्चक्रनाथस्य शम्भोर्भावनुतिं पराम् ॥४७॥
Mahāpāśupatodyāne kaścidviśramya tāpasaḥ |
Cakre ciccakranāthasya śambhorbhāvanutiṃ parām || 47 ||
An --i.e. someone-- (kaścit) ascetic (tāpasaḥ), having rested (viśramya) in the Garden of the Mahāpāśupata-s --i.e. in the Karavīraka cremation ground-- (mahā-pāśu-pata-udyāne) (, wrote this) Supreme (parām) Inner Praise or Worship (bhāva-nutim) of Śambhu (śambhoḥ), (Who) is the Lord of the Wheel of Consciousness (cit-cakra-nāthasya), (and Who is residing) in the Wheel (cakre). || 47 ||
Notes:
The author calls himself only ‘someone’, but in the Bhāvopahāravivaraṇam, Rāmyadevaḥ plays with the words of the final śloka, then he states that the author’s name could be Cakrapāṇināthaḥ or the Lord who holds the Wheel in his hand.
अदृष्तविग्रहागतं मरीचिचक्रविस्तरम् ।
अनुग्रहैककारणं नमाम्यहं गुरुक्रमम्॥
Adṛṣtavigrahāgataṃ marīcicakravistaram |
Anugrahaikakāraṇaṃ namāmyahaṃ gurukramam ||
I (aham) bow down (namāmi) to the Sequence of Guru-s (guru‑kramam) (that is) the Expansion of the Wheel of the Rays (of Consciousness Which) (marīci-cakra-vistaram) comes forth from the disembodied --i.e. not from any physical source-- (adṛṣta‑vigraha‑āgatam), (and) is the only Bestower of Grace (anugraha‑eka‑kāraṇam). ||
Sanskrit source:
Kashmir Series of Texts and Studies No. XIV
