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I seek refuge in the immaculate and beautiful Mother, Who wanders in a Kadamba forest, Who is like a bank of clouds for the dynasty of sages, Whose buttocks have won over the mountains, Who is served by heavenly wide-hipped damsels, Who has new-lotus like eyes, Who is glistening like a new grey cloud, and Who is the consort of Trilocana (Śiva).
I seek refuge in the immaculate and beautiful Mother, Who dwells in the forest of Kadamba, Who holds a golden lute, Who carries opulent jewels, Who is Varuṇī (Pārvatī) with a shining face, Who causes benevolence and resplendence in the world, Who has brilliant eyes, Who moves around freely, and Who is the consort of Trilocana.
We are covered in our roles by Her sportive play, by Her abode present in the Kadamba forest, by Her garland shining and supported on Her breasts, by her mountain like breasts,1 by Her large grace and benevolence, by Her reddish wine-color cheeks, by Her melodious songs, and by Her somewhat cloud-like blue body.
I seek refuge in the immaculate and beautiful Mother, Who goes inside the forest of Kadamba, Who is situated inside a circle of gold, Who stays inside an abode of six-lotuses, Who is the lightening of eternal and perfect, Who enjoys the ridiculed Japākusuma flower, Who has a crest-jewel of brilliant moon, and Who is the consort of Trilocana.
I seek refuge in the immaculate and beautiful Mother, Who has a Vīṇā (lute) honored at Her breasts, Who is decorated with curly tress-locks, Who resides in water-lily petals, Who is inimical to cunning minds, Who has eyes which are red as due to wine-consumption, Who entices the destroyer of Manasija or Kāmadeva (Śiva), Who is the daughter of Sage Mataṅga (as Mātaṅgī), and Who speaks sweet.
I seek refuge in the immaculate and beautiful Mother, Who bears the first flower of Smara or Kāmadeva, Who has blue apparel adorned with red blood-like spots, Who holds a pot of honey in hands, Whose iris (outer-eye border) is shaking due to intoxication, Who has prominent and endowed breasts, Who has trickling summit, Who is greyish black in color, and Who is the consort of Trilocana.
I remember Mother Tripurasundarī with the chanting-methods, Who is colored by the paste of Kuṅkuma, Who has musk-perfume on Her hair locks, Who watches with a gentle smile, Who has bow, arrow, a noose and a hook in hands, Who entices everyone, Who has clothes adorned by red-flowers, and Who is resplendent with the flowers of Japākusuma.
I adore the Mother of the world, Whose hair locks are decorated by Indrāṇī (the consort of Purandara, Indra), Whose clothes are applied with sandalwood by the consort of Brahmā, Whose shining ornaments are done by the consort of Mukunda (Lakṣmī), and Who has damsels from heaven as servants.
1 The references to breasts should not be considered erotic. For a child, the breasts of Mother are the source of nourishment. If the reader puts this perspective in mind, the reference become clear. The purpose of comparison of breasts with mountains, it seems, is to say that Mother’s breast nourish us with nectar (milk) just like mountains nourish us with rivers.
Poet: Ādi Śaṅkara
Translator: Animesh Kumar
Submitter: Animesh Kumar
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© Stutimandal 2006-03-28