From 'sankaracarya. Tripurasundari
*
"Hymns to the Goddess", by John Woodroffe (Arthur Avalon), [1913],
p. 168 p. 169
Tripurasundar
(tripurasundarstotra)
1
I Seek refuge with Tripurasundar, 1
Who wanders in the Kadamba forest; 2
The spouse of the Three-eyed One, 3
Bank of cloud (in the sky of the heart) of numbers of sages, 4
p. 170
Whose hips defeat the mountain by their greatness. 1
Who is served by celestial women,
Whose eyes are like the newly blown lotus,
And who is dark as the colour of a freshly formed rain-cloud. 2
2
I seek refuge with Tripurasundar,
The Spouse of the Three-eyed One,
Who dwells in the Kadamba forest,
And who is ever wandering;
The Large-eyed One who holds a golden "vn", 3
Wearing a necklace of priceless gems,
Whose face is glowing with wine, 4
And who of Her mercy grants prosperity to Her devotees.
3
Ever are we protected by Her whose abode is the Kadamba forest,
The weight of whose breasts are garlanded with glittering gems,
Whose breasts are rising, 5
p. 171
And excel the mountain in greatness;
Whose cheeks are flushed with wine, 1
Ever singing sweet songs; the playful one, 2 dark as a cloud,
Ever compassionate to all.
4
I seek refuge with Tripurasundar,
The Spouse of the Three-eyed One,
Who stays in the Kadamba forest,
Who is seated in the golden circle and dwells in the six lotuses, 3
Ever revealing like lightning the great power (of devotees), 4
Whose beauty is like that of the "Jaba" flower, 5
And whose brow is adorned with the full moon.
5
I take refuge with Her, the sweet speaker,
Daughter of the sage Matanga, 6
p. 172
Whose breast is adorned with the "vin". 1
And whose head is beauteous with locks of curling hair;
Who dwells in the lotus; 2
The destroyer of the wicked,
Whose eyes are reddened with wine; 3
The charmer of the enemy of the God of Love. 4
6
I take refuge with Tripurasundar,
The Spouse of the Three-eyed One,
Who should be meditated upon as in the first flush of Her nubile youth, 5
Her blue garment stained with drops of blood. 6
Holding the wine-cup, 7
Her eyes rolling with wine; 8
p. 173
With heavy, high, and close-set breasts, 1
Dark of colour, and with dishevelled hair. 2
9
At time of recitation I remember the Mother,
Lustrous as the scarlet hibiscus, 3
Her body pasted with saffron and sandal,
Her hair kissed by musk; 4
The Mother with smiling eyes, 5
With red garland, ornaments, and raiment,
Who holds the arrow, bow, noose, and goad; 6
The charmer 7 of countless men.
p. 174
8
I worship the World-Mother
Who is served by celestial women,
The Spouse of Indra,
Skilful in plaiting hair; 1
The devoted Spouse of Brahm,
Anointed with sandal paste;
The Spouse of Viu,
Adorned with pleasing ornaments.
Footnotes
169:1 The Dev is so called as the Spouse of iva, destroyer of the "tripura", or cities of the three Asuras--Kamalka, Tarakka, and Vidyun-mli. According to the Klik Pura, Paraiva is Tripur, because he has three "pura" in Him, His body becoming triple upon the manifestation therein of Brahm, Viu, and iva. The Dev is then the akti of Paramaiva.
169:2 The Kadamba ("Nauclea cadamba") is a tree with orange fragrant blossom whereunder Ka played (see "dyklisvarpatotra" in Mahnirva Tantra). "Kadamba" also denotes number (multitude), and in this sense the "Kadamba" forest is the universe which the Dev permeates.
169:3 iva with the central eye of wisdom. iva is also "Tryambaka", because He is the father of the three Devas, Brahm, Viu, and Rudra (Tarklangkra Commentary, Mahnirva Tantra). The gvidhna uses it as equivalent of Mahdeva.
169:4 \"Muni". As the bank of cloud gives water, so She quenches the spiritual thirst of "munis".
170:1 \"Nitambajitabhudaram". "Nitamba" literally means buttocks, which, however, here reads rather absurdly in English, the side or hips being "pra", "kaka", or "shroni" ("cf". tenth loka of the "Karpurkhyastava Samantdpinastana-jaghanadhrikyauvanavat")
170:2 That is, of the dark blue colour seen when the blue of the sky appears through a freshly-formed black rain-cloud.
170:3 A stringed musical instrument of that name.
170:4 \"Mukhasamullasattvrunim". "Vruni" is wine made from rice. Here and in following verses the divine ambrosia ("amta") is referred to.
170:5 \"Rising" ("cf". "Durgdhyna" in "Dev Pura") "pnonnata payodharm". As to weight and greatness, see "Annaprdhyna", "Bhuvanevaristotra", "pvarastanatating tanuvrittamadhym"," and Introduction.
171:1 \"Madrunakapolaya" (see n. 4, p. 170).
171:2 \"Lilay". Play ("ll") is the mark of a Deva, and the Dev's substance is play ("lilmay"). The Dev is Lalit ("She who plays"): Padma Pura says: "Having passed beyond the world She plays, hence She is called Lalit." But the Creation is also Her play.
171:3 \"ambhu"--that is, the six cakra or centres in the human body: the "muldhra", "svdihhna", "manipra", "anhata", "viuddha", and "jnpadmas" (see the translation of the Satcakra Nirpaa from the Sanskrit, "The Serpent Power"). The Dev exists as Kualin in these "cakra".
171:4 \"Satatasiddhisaudaminim". "Siddhi" (power so called), which lies latent, is instantly brought to light by Her.
171:5 Scarlet hibiscus, the Tntrik flower sacred to the Dev.
171:6 \"i".
172:1 The musical instrument which She holds and which rests on Her breast.
172:2 For she is also Kamal or Lakm.
172:3 \"Madrunvilochanam" (see p. 170. note 4).
172:4 That is, charmer of iva who destroyed Kmadeva with the fire from His eyes when the latter sought to distract him by thought of passion from the "yoga" in which he was engaged.
172:5 \"Smaretprathama pupinm", literally "as having the first 'flower'" which is used in the same symbolical sense as in English. The "pupotsava" is the religious festival held on its first appearance at puberty.
172:6 \"Rudhiravndunlambaram"--that is, stained with the "pupa" ("flower"). As this first shows itself when woman is ready to bear, so in the blue sky, which is the Dev's garment, signs are seen which herald Her creation.
172:7 \"Grihtamadhupnikm".
172:8 \"Madhuvighurnanetranchalam" (see p. 170, n. 4).
173:1 \"Ghanastana bharonnatm": "heavy" ("cf. Annapradhyna Annapradna-niratm stanabhranamrm"); "high" ("cf". "Durgdhyana", "ante" Introduction); "close," so that, as it is said in the Kumarsambhavam (chap. i.) of Kalidsa: "Even the filament of a lotus could not be passed between them" ("mrinlastrntaramapyalabhyam").
173:2 \"Galitachikurm". The Dev in this and other forms, as Kl, Tr and Chinnamast is so represented. The epithet is a common one in Tantra ("cf". "Karprdistotra", verse 3).
173:3 \"Jaba", v. "ante". So also the Lalit (verse 147), "whose body is like the China rose."
173:4 See the "dyklisvarpa Stotra" in the Mahnirva Tantra.
173:5 The Dev is, according to the Lalit Sahasranma (verse 59) "chruhsa" (with beautiful smile), indicating a certain state of consciousness ("prabodha") of highest bliss.
173:6 These are Her weapons. The Tantrarja (Vsana chap.) says: "Mind is the bow of sugar-cane, desire the noose, anger the goad, and the five subtle sources of the elements ("tanmtra") the five arrows of flowers." But the Yoginhridaya says: "The noose is "Iccakti", and goad "Jnnakti", and the bow and arrows "Kriyakti"."
173:7 She deludes men with her "my"; hence the Lalit (verse 137) calls Her "all-bewildering" ("sarvamohin"). The Kurma Pur says: "This "my" is dear to me by which the world is bewildered. I bewilder the whole universe with the Devas, Daityas, and men."
174:1 \"Cikurabandhasairidhrikm": for Her hair, which is in some of Her aspects dishevelled, is in others beautifully arranged.
"Hymns to the Goddess", by John Woodroffe (Arthur Avalon), [1913],
p. 168 p. 169
Tripurasundar
(tripurasundarstotra)
1
I Seek refuge with Tripurasundar, 1
Who wanders in the Kadamba forest; 2
The spouse of the Three-eyed One, 3
Bank of cloud (in the sky of the heart) of numbers of sages, 4
p. 170
Whose hips defeat the mountain by their greatness. 1
Who is served by celestial women,
Whose eyes are like the newly blown lotus,
And who is dark as the colour of a freshly formed rain-cloud. 2
2
I seek refuge with Tripurasundar,
The Spouse of the Three-eyed One,
Who dwells in the Kadamba forest,
And who is ever wandering;
The Large-eyed One who holds a golden "vn", 3
Wearing a necklace of priceless gems,
Whose face is glowing with wine, 4
And who of Her mercy grants prosperity to Her devotees.
3
Ever are we protected by Her whose abode is the Kadamba forest,
The weight of whose breasts are garlanded with glittering gems,
Whose breasts are rising, 5
p. 171
And excel the mountain in greatness;
Whose cheeks are flushed with wine, 1
Ever singing sweet songs; the playful one, 2 dark as a cloud,
Ever compassionate to all.
4
I seek refuge with Tripurasundar,
The Spouse of the Three-eyed One,
Who stays in the Kadamba forest,
Who is seated in the golden circle and dwells in the six lotuses, 3
Ever revealing like lightning the great power (of devotees), 4
Whose beauty is like that of the "Jaba" flower, 5
And whose brow is adorned with the full moon.
5
I take refuge with Her, the sweet speaker,
Daughter of the sage Matanga, 6
p. 172
Whose breast is adorned with the "vin". 1
And whose head is beauteous with locks of curling hair;
Who dwells in the lotus; 2
The destroyer of the wicked,
Whose eyes are reddened with wine; 3
The charmer of the enemy of the God of Love. 4
6
I take refuge with Tripurasundar,
The Spouse of the Three-eyed One,
Who should be meditated upon as in the first flush of Her nubile youth, 5
Her blue garment stained with drops of blood. 6
Holding the wine-cup, 7
Her eyes rolling with wine; 8
p. 173
With heavy, high, and close-set breasts, 1
Dark of colour, and with dishevelled hair. 2
9
At time of recitation I remember the Mother,
Lustrous as the scarlet hibiscus, 3
Her body pasted with saffron and sandal,
Her hair kissed by musk; 4
The Mother with smiling eyes, 5
With red garland, ornaments, and raiment,
Who holds the arrow, bow, noose, and goad; 6
The charmer 7 of countless men.
p. 174
8
I worship the World-Mother
Who is served by celestial women,
The Spouse of Indra,
Skilful in plaiting hair; 1
The devoted Spouse of Brahm,
Anointed with sandal paste;
The Spouse of Viu,
Adorned with pleasing ornaments.
Footnotes
169:1 The Dev is so called as the Spouse of iva, destroyer of the "tripura", or cities of the three Asuras--Kamalka, Tarakka, and Vidyun-mli. According to the Klik Pura, Paraiva is Tripur, because he has three "pura" in Him, His body becoming triple upon the manifestation therein of Brahm, Viu, and iva. The Dev is then the akti of Paramaiva.
169:2 The Kadamba ("Nauclea cadamba") is a tree with orange fragrant blossom whereunder Ka played (see "dyklisvarpatotra" in Mahnirva Tantra). "Kadamba" also denotes number (multitude), and in this sense the "Kadamba" forest is the universe which the Dev permeates.
169:3 iva with the central eye of wisdom. iva is also "Tryambaka", because He is the father of the three Devas, Brahm, Viu, and Rudra (Tarklangkra Commentary, Mahnirva Tantra). The gvidhna uses it as equivalent of Mahdeva.
169:4 \"Muni". As the bank of cloud gives water, so She quenches the spiritual thirst of "munis".
170:1 \"Nitambajitabhudaram". "Nitamba" literally means buttocks, which, however, here reads rather absurdly in English, the side or hips being "pra", "kaka", or "shroni" ("cf". tenth loka of the "Karpurkhyastava Samantdpinastana-jaghanadhrikyauvanavat")
170:2 That is, of the dark blue colour seen when the blue of the sky appears through a freshly-formed black rain-cloud.
170:3 A stringed musical instrument of that name.
170:4 \"Mukhasamullasattvrunim". "Vruni" is wine made from rice. Here and in following verses the divine ambrosia ("amta") is referred to.
170:5 \"Rising" ("cf". "Durgdhyna" in "Dev Pura") "pnonnata payodharm". As to weight and greatness, see "Annaprdhyna", "Bhuvanevaristotra", "pvarastanatating tanuvrittamadhym"," and Introduction.
171:1 \"Madrunakapolaya" (see n. 4, p. 170).
171:2 \"Lilay". Play ("ll") is the mark of a Deva, and the Dev's substance is play ("lilmay"). The Dev is Lalit ("She who plays"): Padma Pura says: "Having passed beyond the world She plays, hence She is called Lalit." But the Creation is also Her play.
171:3 \"ambhu"--that is, the six cakra or centres in the human body: the "muldhra", "svdihhna", "manipra", "anhata", "viuddha", and "jnpadmas" (see the translation of the Satcakra Nirpaa from the Sanskrit, "The Serpent Power"). The Dev exists as Kualin in these "cakra".
171:4 \"Satatasiddhisaudaminim". "Siddhi" (power so called), which lies latent, is instantly brought to light by Her.
171:5 Scarlet hibiscus, the Tntrik flower sacred to the Dev.
171:6 \"i".
172:1 The musical instrument which She holds and which rests on Her breast.
172:2 For she is also Kamal or Lakm.
172:3 \"Madrunvilochanam" (see p. 170. note 4).
172:4 That is, charmer of iva who destroyed Kmadeva with the fire from His eyes when the latter sought to distract him by thought of passion from the "yoga" in which he was engaged.
172:5 \"Smaretprathama pupinm", literally "as having the first 'flower'" which is used in the same symbolical sense as in English. The "pupotsava" is the religious festival held on its first appearance at puberty.
172:6 \"Rudhiravndunlambaram"--that is, stained with the "pupa" ("flower"). As this first shows itself when woman is ready to bear, so in the blue sky, which is the Dev's garment, signs are seen which herald Her creation.
172:7 \"Grihtamadhupnikm".
172:8 \"Madhuvighurnanetranchalam" (see p. 170, n. 4).
173:1 \"Ghanastana bharonnatm": "heavy" ("cf. Annapradhyna Annapradna-niratm stanabhranamrm"); "high" ("cf". "Durgdhyana", "ante" Introduction); "close," so that, as it is said in the Kumarsambhavam (chap. i.) of Kalidsa: "Even the filament of a lotus could not be passed between them" ("mrinlastrntaramapyalabhyam").
173:2 \"Galitachikurm". The Dev in this and other forms, as Kl, Tr and Chinnamast is so represented. The epithet is a common one in Tantra ("cf". "Karprdistotra", verse 3).
173:3 \"Jaba", v. "ante". So also the Lalit (verse 147), "whose body is like the China rose."
173:4 See the "dyklisvarpa Stotra" in the Mahnirva Tantra.
173:5 The Dev is, according to the Lalit Sahasranma (verse 59) "chruhsa" (with beautiful smile), indicating a certain state of consciousness ("prabodha") of highest bliss.
173:6 These are Her weapons. The Tantrarja (Vsana chap.) says: "Mind is the bow of sugar-cane, desire the noose, anger the goad, and the five subtle sources of the elements ("tanmtra") the five arrows of flowers." But the Yoginhridaya says: "The noose is "Iccakti", and goad "Jnnakti", and the bow and arrows "Kriyakti"."
173:7 She deludes men with her "my"; hence the Lalit (verse 137) calls Her "all-bewildering" ("sarvamohin"). The Kurma Pur says: "This "my" is dear to me by which the world is bewildered. I bewilder the whole universe with the Devas, Daityas, and men."
174:1 \"Cikurabandhasairidhrikm": for Her hair, which is in some of Her aspects dishevelled, is in others beautifully arranged.
