Worshipping Sai Baba and other Siddhas

SV: bANAmati(by the Telugu author Viswanatha Satyanarayana) is a story of a guy possessed by a piSAca. There is a dead saint who is worshiped in that region and the guy uses pUja flowers from that place to rid himself and eventually help the piSAca rid of its piSAci state.

Me: How does this work?Reverence for a dead Siddha?

SV: There are many regions where a local siddha is not cremated but buried, and around that place some effect is felt in times to come.

Me: Elaborate please.

SV: In those places it is not uncommon to have kids named after those siddhas, promises and offerings made in their name etc.

SV: In case of infections, infant deaths etc they pray and name after the siddha for the newborns to survive. Or in cases where kids see “air” or frequent ill-health. But most of this is very specific to those regions, because there is no formalized mantra or devata associated with siddha.

Me: So… Apart from the no formalized procedure,the difference is…?

SV: Besides, devata has several layers whereas dead siddha effect is limited to lower layers of consciousness.Like a ghost, the siddha effect will also be possible at the outermost sheath of subtle body (the vital). Trying to elevate a dead siddha to devata is not going to fly because there is no drashTa given mantra or procedure for worship. Nor is such devotion going to melt the mind’s deeper sheaths.

Me: So… In the case of Sai they are trying to retrofit a Dēvatās role?

SV: Yes and and which is why it is not going to work.

S: SV – something similar. http://www.srireddammathalli.com/history.html .I personally have very close family who have had kids after going to Reddemma Konda. and as is the norm they are named Reddamma / Reddappa and no particular mantra or anything for her worship.

SV: Instead of “rAjA rAm candra ki jai” or “har har mahAdev” if you shout “jai sai nAth” it is not likely to produce anything in a battle or anything of civilizational purpose.

S: SV – agree,and many sai temples do Rudrakbhishekam to Sai Baba.It is their wish but i find it odd.

SV: No its not their wish it is dogma and rowdyism – neither is rudra mantra their property (it belongs to the vedAgama tradition) nor is the procedure of worship.That anything in the land belongs to my and i have the freedom to use it the way i want is quite dushTa 🙂

S: I understand. my point was/is that – just because they do rudrabhishkeam to Sai, it ain’t gonna give any benefit.

SV: Many Sai cultists also know the limitations of the effect, and hence try to bring into sai temples, along with bhajan, the vedAgama worship so that the “charge” is maintained. It might – after all regardless of where  you pour it, the mantra has its effect. Which is attributed to Sai and not the greatness of Rudra mantra. Which is the main problem.

Me: >and many sai temples do Rudrakbhishekam to Sai Baba

WHAT

SV: Like rAma jaya there is a “sai jaya” mantra that all Sai cultists chant 🙂

S: Replace Shiva with Sai is how it is there. I am not kidding.4 times aartis. Abhishekams with Rudram. Dhuni for Vibhuti.Tulasi Brindavan.

Me: Most I’ve been to is Lokenath Baba shrines

SV: “brahma vishNu SivAtmakAya namaH” one among the sai ashTottara mantra-s if I remember 🙂 Majority of devata mantras are plagiarized and perverted by inserting sai name.

S: There is a Sai Satyavrata poja,and I’m not kidding.

SV: Plagiarized satya nArayaNa vrata 🙂

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Ashtamurti-notes

pashupatinath_mandsaur
An aśṭamukhaliṅga of Paśupatināth at Mandsaur

 

pitāmaha uvāca।

namaste bhagavan rudra bhāskarāmitatejase.
namo bhavāya devāya rasāyāmbymayāya te..
śarvāya kṣitirūpāya sadā surabhiṇe namaḥ.
iśāya vāyave tubhyaṃ saṃsparśāya namo namaḥ.
paśunāṃ pateye caiva pāvakāyātitejase..
bhīmāya vyomarūpāya śabdāmātrāya te namaḥ.
mahādevāya somāya amṛtāya namo’stute.
ugrāya yajamānāya namaste karmayogine..

phalaśruti

yaḥ paṭhed śṛṇuyadvāpi paitā mahamimaṃ stavaṃ.
rudrāya kathitaṃ viprāñśraāvayedvā samāhitaḥ..
aṣṭamūrtestu sāyujyaṃ varṣādekādavāpnuyāt.

The first attestation of this aspect(rather,collection of aspects of Śiva) is in the Śāṅkhāyana Brāhmaṇa,where Rudra,on his own request after being generated by Prajapati,takes on 8 names: Bhava,Śarva,Paśupati,Ugra,Mahādeva,Rudra,Iśāna and Aśani,respectively the waters(āpaḥ),Agni,Vāyu,plants and trees,the sun,the moon,food and Indra respectively. The text then ends with “sa eṣo’ṣṭanāmāṣṭadhā vihito mahān devaḥ“. Also,a similar attestation exists in the Śaṭpāṭha Brāhmaṇa where he takes teh epithets Rudra,Sarva,Paśupati,Ugra,Aśani,Bhava,Mahādeva and Īśāna each manifested through a rūpa. In this version,Agni becomes the form of Rudra,the waters(āpaḥ) of Śarva,the plants of Paśupati,Vāyu of Ugra,lightning of Aśani and the sun of Īśāna.

The Liṅga Purāṇa version(mentioned here) identifies Rudra with the sun,Bhava with the waters and taste,Śarva with earth and smell,Īśa with vāyu and touch,Paśupati with fire(pāvaka),Bhīma with ether,Mahādeva with candra(the moon) and Ugra with the yajamāna.

It is also attested in the Anuśāsana parvan of the Mahābhārata(ch.16)

bhūr-ādyān sarvanhuvanān-utpādya sadivaukasaḥ.
dadhāti devastanubhuraṣṭābhiryo bibharti ca..

In South India,it is first attested int he Maṇimekhalai epic where it talks about the Śaivavādin,the expounder of the doctrine of eight forms of Īśvara.

Manikkavāsagar also attests this in his Tiruvāsagam,Appar and Sambandhar.

Kālidāsa in his benedictory verse of the Abhijñānaśakuntalam mentions this concept too

yā sṛṣṭiḥ sraṣṭur-ādyā vahati vidhihutaṃ yā havir-yā ca hotṛ
ye dve kālaṃ vidhattaḥ śrṇotiviṣayaguṇā yā sthitā vyāpyā viśvam।
yām-āhuḥ sarvabījāprakṛtir-iti yayā prāṇinaḥ prāṇavantaḥ
pratyakṣābhiḥ prapannas-tanubhir-avatu vas-tābhir-aṣṭābhir-Īśaḥ॥

This aspect of Shiva is also found in the famous Shiva Mahimna Stava.

bhavaḥ śarvo rudraḥ paśupatirathograḥ sahamahāṃstathā bhīmeśānāviti yadabhidhānāṣṭakamidam।
amuṣminpratyekaṃ pravicarati deva śrutirapi priyāyāsmai dhāmne pravihitanamasyo’smi bhavate॥

In Indian epigraphy,this concept finds mention in the following places

* Kurgod inscription of the Cālukya prince Someśvara IV and the prince Rācamalla II(dated 1173 and 1181 CE respectively).

* Devapattana Prashasti of Śridhara()

* Ratta inscription from Saundatti(dated 1229 CE)

In Indian iconography,the Mūrtyāṣṭaka is mentioned,but their depiction is surprisingly uncommon. However,they are invoked and beheld in the bricks when a Śiva temple is built.

Now,as to the epigraphical evidence in East Asia

* Phnom Preah Vihear Stele of Bhavavarman II,Śiva is invoked thus

jayāt īnduravi vyomavāyvātmakṣmā-jalānalaiḥ
tanoti tanubhiśśambhur-yyo-śṭābhir-akhilāṇ-(?)

* Tuol Ang Tnot inscription of Jayavarman I(681 CE)

* Bakong Stele inscription of Indravarman I(881 CE)

* Mebon and Pre Rup steles of Rajendravarman(952 and 961 CE): Installations of Aṣṭamūrtis are alluded to. Symbolized by 8 liṅgas in 8 sanctuaries grouped together.

The relevant texts of the Mebon stele

yenaitāni jaganti yajva-hitabug-bhāsvan-nabhasvan-nabhaḥ-
kṣity-ambhaḥ-kṣaṇadākarai-svatanubhir-vyātanvatai-v-āṣṭabhiḥ/

* Prasat Khna inscription of Udayadityavarman II(1060 CE?)

namaś-śivāya-yasy-āṅśas-sadā-śarvādilakṣaṇaḥ.
niyoktṛ-ātmādibhāvena-veditavyā mumukṣubhiḥ..

(Note:The concept of the identity of the ātman and the yajamāna is also implied here.)

* Sdok Kak Thom Inscription of Udayadityavarman II(1052 AD). The Śivācārya would offer a garland of 8 flowers(yo-dāt svayaṃ pratyahaṃ aṣṭapuṣpin-tanūnapāto-ṣṭatanoś ca tuṣṭyai)

* Banteay Srei Inscription of Jayavarman V(968 CE) refers to an offering of an 8-flowered garland by the rājaguru Yajñavarāha.

* My-Son Stele inscription of Prakāśadharma-Vikrāntavarman I(dated 657 CE)

* Another inscription by the same king Vikrāntavarman also at My Son:Here,Siva is described as the deva “whose image,identical with the Universe,is manifested by His forms—earth,water,fire,air,sky,sun,moon and sacrificer,which are fifnified by the titles of deva of great power,named Śarva,Bhava,Paśupati,Īsāna,Bhīma,Rudra,Mahādeva,and Ugra(avanivana-panakasakha-pavanavanadapatha-daśaśatakiraṇa-śatakiraṇa-dīkṣita-tanubhir—atanuprabhāvābhiḥ śarva-bhava-paśupat-īśāna-bhīma-rudra-mahādevogrābhidhāna-pradhāna-samupabṛṅhitābhir—āvirbhāvita-viśvamūrtinā)

* Canggal inscription of Java(describes Rudra as sustaining the world through His eight bodies)

* An aṣṭamukhaliṅga exists at Bali(was dated sometime between the 10th-14th century) at Pedjeng.

A stuti to viSNu from the Linga Purana by kSupa

nandyuvāca

(Note:This portion can serve as a sort of embedded dhyāna śloka)
pūjayā tasya saṃtuśṭo bhagavānpuruṣottamaḥ/
śrībhūmisahitaḥ śrīmāñśaṅkhacakragadādharaḥ//
kirīṭī padmahastaṣca sarvabharaṇa bhūṣitaḥ//
pītāṃbaraṣca bhagavāndevairdaityaṣca saṃvṛtaḥ//
pradadau darśanaṃ tasmai divyaṃ vai garuḍadhvajaḥ/
divyena sarśanenaiva dṛṣṭvā devaṃ janārdanam//
tuṣṭāva vāgmiriśṭāBhiḥ praṇamya garuḍadhvajaṃ/

(Core stotra)
tvamādistvamanādiṣca prakṛtistvaṃ janārdanaḥ/
puruṣastvaṃ jagannātho viṣṇurviśveśvaro bhavān//
yoyaṃ brahmāsi puruṣo viśvamūrtiḥ pitāmahaḥ/
tattvamādyaṃ bhavāneva paraṃ jyotirjanārdana//
paramātmā paramdhāma śrīpate bhūpate prabho/
tvatkrodhasaṃbhavo rudrastamasā ca samāvṛtaḥ//
tatprasādājjagaddhātā rajasā ca pitāmahaḥ/
tvatprasādātsvayaṃ viṣṇuḥ sattvena puruśottamaḥ//
kālamūrte hare viṣṇo nārāyaṇa jaganmaya/
mahānstathā ca bhūtādistanmātrāṇindriyāṇi ca//
tvayaivādhiṣṭhānyeva viṣvamūrte maheśvara/
mahādeva jagannātha pitāmaha jagadguro/
prasīda devadeveśa prasīda parameśvara//
prasīda tvaṃ jagannātha śaraṇyaṃ śaraṇaṃ gataḥ/
vaikuṇṭha śaure sarvajña vāsudeva mahābhuja//
saṃkarśaṇa mahābhāga pradyumna puruśottama/
aniruddha mahāviśṇo sadā viśṇo namostute//
viṣṇo tavāsanaṃ divyamavyaktaṃ madhyato vibhuḥ/
sahastraphaṇasaṃyuktastamomūrtirdharādharaḥ//
adhaśca dharmoṃdeveśa jñānaṃ vairāmyameva ca/
aiśvaryamāsanasyāsya pādarupeṇa suvrata//
saptapātālapādastvaṃ dharājaghanameva ca/
vāsāṃsi sāgarāḥ sapta diśacaiva mahābhujāḥ//
dyaumūrdhā te vibho nābhiḥ saṃ vāurnāsikāṃ gataḥ/
netre somaśca sūryaśca keśā vai puṣkarādayaḥ//
nakṣatratārakā dyausca graiveyakavibhūṣaṇam/
kathaṃ stoṣyāmi deveśaṃ pūjyaṣca puruṣottamaḥ//
śraddhayā ca kṛtaṃ divyaṃ yacchrtutaṃ yacca kīrtitam/
yadiśṭam tatkṣamasvaśa nārāyaṇa namostute//

(phalaśruti)
śailādiruvāca

idaṃ tu vaiṣṇavaṃ stotraṃ sarvapāpapraṇāśanam/
yaḥ paṭhecchṛṇuyādāpi kṣupeṇa parikīrtitam//
śrāvayedvā dvijān bhaktyā viśṇulokaṃ sa gacchati//

 

Note:

 

In this section

adhaśca dharmoṃdeveśa jñānaṃ vairāgyameva ca/
aiśvaryamāsanasyāsya pādarupeṇa suvrata//

These four legs of Nārāyaṇa’s seat,(jñāna,vairāgya,aiśvarya,suvrata,ie, knowledge,detachment,prosperity and virtue) are a part of the AdhArASaktyAdi tarpaNa to be performed as the daily āhnika for Pāñcarātrins.

nandyuvAca

(Note:This portion can serve as a sort of embedded DyAna Sloka)

pUjayA tasya saMtuSwo BagavAnpuruzottamaH/
SrIBUmisahitaH SrImAYSaNKacakragadADaraH//
kirIwI padmahastazca sarvaBaraRa BUzitaH//
pItAMbarazca BagavAndevErdEtyazca saMvftaH//
pradadO darSanaM tasmE divyaM vE garuqaDvajaH/
divyena sarSanenEva dfzwvA devaM janArdanam//
tuzwAva vAgmiriSwABhiH praRamya garuqaDvajaM/

(Core stotra)

tvamAdistvamanAdizca prakftistvaM janArdanaH/
puruzastvaM jagannATo vizRurviSveSvaro BavAn//
yoyaM brahmAsi puruzo viSvamUrtiH pitAmahaH/
tattvamAdyaM BavAneva paraM jyotirjanArdana//
paramAtmA paramDAma SrIpate BUpate praBo/
tvatkroDasaMBavo rudrastamasA ca samAvftaH//
tatprasAdAjjagadDAtA rajasA ca pitAmahaH/
tvatprasAdAtsvayaM vizRuH sattvena puruSottamaH//
kAlamUrte hare vizRo nArAyaRa jaganmaya/
mahAnstaTA ca BUtAdistanmAtrARindriyARi ca//
tvayEvADizWAnyeva vizvamUrte maheSvara/
mahAdeva jagannATa pitAmaha jagadguro/
prasIda devadeveSa prasIda parameSvara//
prasIda tvaM jagannATa SaraRyaM SaraRaM gataH/
vEkuRWa SOre sarvajYa vAsudeva mahABuja//
saMkarSaRa mahABAga pradyumna puruSottama/
anirudDa mahAviSRo sadA viSRo namostute//
vizRo tavAsanaM divyamavyaktaM maDyato viBuH/
sahastraPaRasaMyuktastamomUrtirDarADaraH//
aDaSca DarmoMdeveSa jYAnaM vErAmyameva ca/
ESvaryamAsanasyAsya pAdarupeRa suvrata//
saptapAtAlapAdastvaM DarAjaGanameva ca/
vAsAMsi sAgarAH sapta diSacEva mahABujAH//
dyOmUrDA te viBo nABiH saM vAurnAsikAM gataH/
netre somaSca sUryaSca keSA vE puzkarAdayaH//
nakzatratArakA dyOsca grEveyakaviBUzaRam/
kaTaM stozyAmi deveSaM pUjyazca puruzottamaH//
SradDayA ca kftaM divyaM yacCrtutaM yacca kIrtitam/
yadiSwam tatkzamasvaSa nArAyaRa namostute//

(PalaSruti)

SElAdiruvAca

idaM tu vEzRavaM stotraM sarvapApapraRASanam/
yaH paWecCfRuyAdApi kzupeRa parikIrtitam//
SrAvayedvA dvijAn BaktyA viSRulokaM sa gacCati//

When Vidura tells Dhrtarashtra to leave home(Bhagavata Purana) (Sridhara’s and Sri Jiva’s commentaries)

(Bhāgavatam 1.13.15-1.13.30)

The commentaries being used here are Sridharaswami’s bhAvArtha dipikA and Sri Jiva Goswami’s kramasandarbha. The romanization scheme being used at the bottom is SLP1(Vowels and consonants).

abibhrad aryamā daṇḍamṃ yathāvad agha-kāriśu/
yāvad dadhāra śūdratvamṃ śāpād varṣa-śataṃ yamaḥ/1
yudhiṣthiro labdha-rājyo dṛṣṭvā pautraṃ kulan-dharam/
bhrātṛbhir loka-pālābhair mumude parayā śriyā/2

śrīdharasvāmiviracitā bhāvārthadīpikā

nanu śūdro’sau kathamupadiśet। na hyasau śūdraḥ kiṃ tu yamastadrūpeṅāsīt। kiṃ tatra kāraṇaṃ yame cātrāgate’mutra ko danḍadhara ityapekṣāyāmāha। abibhraditi। dhṇtavānityarthaḥ। māṇḍavya śāpāt। tathā hi kvaciccorānanudhāvanto rājabhaṭā mānḍavyasya ṛṣestapaścarataḥ samīpe tān saṃprāpya tena saha nibaddhcānīya rājñe nebedya tadājñayā sarvān śulamāropayāmāsuḥ। tato rājā marṛṣiṃ jñātvā śūlādavatārya prasādayāmāsa। tato muniryamaṃ gatvā kupita uvāca kasmādahaṃ śulamāropita iti।  tenoktaṃ tvaṃ bālye śalabhaṃ kuśāgreṇāviddhaya krīḍitavāniti। tacchrutvā mānḍavyastaṃ śaśāpa bālye’jānato me mahāntaṃ danḍaṃ yatastvaṃ kāritavānataḥ śūdro bhaveti।/1

idānīṃ rājyastāpakarṣaṃ nigamayati। yudhiṣṭhira iti। kulaṃdharaṃ vaṃśadharaṃ।/2

śrīmajjīvagosvāmikṛta kramasandarbhaḥ

nanvasau yama eva vidaratvena jātasya cāsya loke’smin śreyakṇtvameva śrūyate na tu yamaloke yamarupe yamarupeṇa daṇḍakṛtvamapi। tarhi tatra daṇḍaḥ kathamasaitsīt tatrāha abibhraditi। varṣāṇi katicidadhikāni śatañca varṣaśatam।/1-2

evaṃ gṛheṣu saktānāṃ pramattānāṃ tadīhayā/
atyakrāmadavijñātaḥ kālaḥ paramadustaraḥ/3
vidurastadamipretya dhṛtarāṣṭramabhāṣata/
rājannirgamyatāṃ śīghraṃ paśyedaṃ bhayamāgataṃ/4
pratikriyā na yasyeha kutaścitkarhicitprabho/
sa eva bhagavān kālaḥ sarveṣāṃ naḥ samāgataḥ/5
yena caivābhipanno’yaṃ prāṇaiḥ prayatamairapi/
janaḥ sadyo viyujyeta kimptānyairdhnādibhiḥ/6

śrīdharasvāmiviracitā bhāvārthadīpikā

tadīhayā gṛhavyāpāreṇa pramattānām। atyakrāmadāyuṣkālo’tikrāntaḥ। yadvā tanabhyabhavadityarthaḥ।/3

abhipretya jñātvā।/4

nanu tatpratīkāraḥ kriyatāṃ kiṃ nirgamanena tatrāha pratikriyeti। sarveṣāmiti । yaiḥ pratikartavyaṃ teṣāmityarthaḥ।/5

kathaṃ dhanādiviyogaḥ soḍhuṃ śakyo’ta āha yena iti। abhipranno’bhigrastaḥ।/6

śrīmajjīvagosvāmikṛta kramasandarbhaḥ

evaṃ yudhiṣthirasya pālanalabdhasukhaprakāreṇa gṛheṣu saktānāṃ pramattānāṃ janānāṃ tu pāṅḍavānāṃ-“kiṃ te kāmāḥ suraspārhā mukundamanaso dvija। adhijahnurmudaṃ rajñaḥ kṣudhitasya yathetare॥” ityādeḥ–‘ye’dhhyāsanaṃ rājakirīṭajuṣṭaṃ sadyo jahurbhagavatpārśvakāmāḥ’ ityādeśca। ataeva vidupr’pi dhṛtarāṣṭram pratyeva tathopadideśa na tu tān pratīti।/3-6

pitṛbhrātṛsuhṛtputrā hatāste vigataṃ vayaḥ/
ātmā ca jarayā grastaḥ paragehamupāsase/7
aho mahīyasī jantorjīvitāśā yayā bhavān/
bhīmāpavarjitaṃ piṇḍamādatte gṛhapālavat/8
agnirnirsṛṣṭo dattaśca garo dārāśca dūṣitāḥ/
hṛtaṃ kṣetraṃ dhanaṃ yeṣāṃ taddattairasubhiḥ kiyat/9
tasyāpi tava deho’yaṃ kṛpaṇasya jijīviṣoḥ/
paaityanicchato jīrṇo jarayā bāsasī iva/10

śrīdharasvāmiviracitā bhāvārthadīpikā

atrāvasthā na matidānyamiti darśayan vairāgyamutpādayati। pitṛbhrātriti saptabhīḥ। ātma ca dehaḥ।/7

yena putrā hatāstena bhīmena dattaṃ piṇḍaṃ gṛhapāla iva। gṛhapālaḥ śvā।/8

nisṛṣṭaḥ prakṣiptaḥ। garo viṣam। dūṣitāḥ avamatāḥ। taddattairannādibhirlabdhairasubhiḥ kiyatprayojanam। na kincidityarthaḥ।/9

tasyāpi tavaivaṃ dainyamanubhavato’pi paraiti kṣīyate’ta eva dhīro bhaveti।/10

śrīmajjīvagosvāmikṛta kramasandarbhaḥ

<no commentary>

gatasvārthamimaṃ dehaṃ varakto muktabandhanaḥ/
avijātagatirajahyāt savai dhira udāhṛtaḥ/11
yaḥ svakātparato veha jātanirveda ātmavān/
hṛdi jṛtvā hariṃ gehātpravrajetsa narottamaḥ/12
athodecīṃ diśaṃ yātu svairajñātagatirbhavān/
ito’rvāk prāyaśaḥ kālaḥ puṃsāṃ guṇavikarṣaṇaḥ/13
evaṃ rājā vidureṇānujena prajñācakṣurbodhita ājamīḍhaḥ/
chittvā sveṣu snehapāśāntraḍhimno niścakrāma bhrātṛsaṃdarśitādhvā/14

śrīdharasvāmiviracitā bhāvārthadīpikā

kiṃkakṣaṇe dhīra ityakśāyāmāha। gatasvārthaṃ yaśodharmādiśūnyaṃ  muktabandhanasyaktābhimānaḥ sva gata ityavijñātā gatiryasya sa dhīraḥ prāptasuḥkhasya svayaṃ sahanene muktiprāpteḥ।/11

narottamasty tataḥ prāgeva kṛtapratīkāra svakātsvata eva parataḥ patopadeśato vā/12

tvaṃ tu narottamo nābhūrata idānīṃ dhīro bhavetyāha artheti। arvāgarvācīna eṣyannityarthaḥ। guṇān dhairyadayādīn vakarṣatyācchinnatīti tathā।/13

ājamīḍhaḥ ajamīḍhavaṃśajaḥ। prajñācakṣurandaḥ। evaṃ bodhitaḥ san। draḍimnascittadārḍhyāt। bhrātrā saṃdarśito’dhvā bandhamokṣayormārgo yasya saḥ। /14

śrīmajjīvagosvāmikṛta kramasandarbhaḥ

gatasvārthamimiṃ dehamityādadvayam,pūrvva āturasannyāsī,parastu savivekena  bhagavaccharaṇatayā sannāsīti tāratabhyaṃ jñeyam। /12-14,and the rest set oṛ verses also।

patiṃ prayāntaṃ savalasya putrī pativratā cānuhagāma sādhvī/
himālayaṃ nyastadaṇḍapraharṣaṃ manasvināmiva satsaprahāraḥ/15

śrīdharasvāmiviracitā bhāvārthadīpikā

subalasya putrī gāndhārī sādhvī suśīlā himālayaṃ prayāntaṃ patimanujagāma। nanu kathaṃ sā sukumārī himādiduḥkhabahulaṃ himavantaṃ gatā ata āha। nyastadaṇḍānāṃ praharṣo yasmistam। duḥkhādamapi keṣāṃcittapraharṣaheturbhavatītyatra dṛṣṭāntaḥ–manasvināṃ śūrāṇāṃ yuddhe saṃstīvraḥ saṃprahāro yathā। pāṭhāntare satsaṃprahāraṃ yuddhaṃ yartheti।

śrīmajjīvagosvāmikṛta kramasandarbhaḥ

Already done above.

SLP1 romanization

abiBrad aryamA daṇḍamM yaTAvad aGa-kAriSu/
yAvad daDAra SUdratvamM SApAd varza-SataM yamaḥ/1
yuDizTiro labDa-rAjyo dfzwvA pOtraM kulan-Daram/
BrAtfBir loka-pAlABEr mumude parayA SriyA/2

SrIDarasvAmiviracitA BAvArTadIpikA

nanu SUdro’sO kaTamupadiSet. na hyasO SUdraH kiM tu yamastadrUpeNAsIt. kiM tatra kAraRaM yame cAtrAgate’mutra ko danqaDara ityapekzAyAmAha. abiBraditi. DRtavAnityarTaH. mARqavya SApAt. taTA hi kvaciccorAnanuDAvanto rAjaBawA mAnqavyasya fzestapaScarataH samIpe tAn saMprApya tena saha nibadDcAnIya rAjYe nebedya tadAjYayA sarvAn SulamAropayAmAsuH. tato rAjA marfziM jYAtvA SUlAdavatArya prasAdayAmAsa. tato muniryamaM gatvA kupita uvAca kasmAdahaM SulamAropita iti.  tenoktaM tvaM bAlye SalaBaM kuSAgreRAvidDaya krIqitavAniti. tacCrutvA mAnqavyastaM SaSApa bAlye’jAnato me mahAntaM danqaM yatastvaM kAritavAnataH SUdro Baveti./1

idAnIM rAjyastApakarzaM nigamayati. yuDizWira iti. kulaMdharaM vaMSaDaraM./2

SrImajjIvagosvAmikfta kramasandarBaH

nanvasO yama eva vidaratvena jAtasya cAsya loke’smin SreyakRtvameva SrUyate na tu yamaloke yamarupe yamarupeRa daRqakftvamapi. tarhi tatra daRqaH kaTamasEtsIt tatrAha abiBraditi. varzARi katicidaDikAni SataYca varzaSatam./1-2

evaM gfhezu saktAnAM pramattAnAM tadIhayA/
atyakrAmadavijYAtaH kAlaH paramadustaraH/3
vidurastadamipretya DftarAzwramaBAzata/
rAjannirgamyatAM SIGraM paSyedaM BayamAgataM/4
pratikriyA na yasyeha kutaScitkarhicitpraBo/
sa eva BagavAn kAlaH sarvezAM naH samAgataH/5
yena cEvABipanno’yaM prAREH prayatamErapi/
janaH sadyo viyujyeta kimptAnyErDnAdiBiH/6

SrIdharasvAmiviracitA BAvArTadIpikA

tadIhayA gfhavyApAreRa pramattAnAm. atyakrAmadAyuzkAlo’tikrAntaH. yadvA tanaByaBavadityarTaH./3

aBipretya jYAtvA./4

nanu tatpratIkAraH kriyatAM kiM nirgamanena tatrAha pratikriyeti. sarvezAmiti . yEH pratikartavyaM tezAmityarTaH./5

kaTaM DanAdiviyogaH soQuM Sakyo’ta Aha yena iti. aBipranno’BigrastaH./6

SrImajjIvagosvAmikfta kramasandarBaH

evaM yuDizTirasya pAlanalabDasuKaprakAreRa gfhezu saktAnAM pramattAnAM janAnAM tu pANqavAnAM-“kiM te kAmAH suraspArhA mukundamanaso dvija. adhijahnurmudaM rajYaH kzuDitasya yaTetare..” ityAdeH–‘ye’DhyAsanaM rAjakirIwajuzwaM sadyo jahurBagavatpArSvakAmAH’ ityAdeSca. ataeva vidupr’pi DftarAzwram pratyeva taTopadideSa na tu tAn pratIti./3-6

pitfBrAtfsuhftputrA hatAste vigataM vayaH/
AtmA ca jarayA grastaH paragehamupAsase/7
aho mahIyasI jantorjIvitASA yayA BavAn/
BImApavarjitaM piRqamAdatte gfhapAlavat/8
agnirnirsfzwo dattaSca garo dArASca dUzitAH/
hftaM kzetraM DanaM yezAM taddattErasuBiH kiyat/9
tasyApi tava deho’yaM kfpaRasya jijIvizoH/
paEtyanicCato jIrRo jarayA bAsasI iva/10

SrIdharasvAmiviracitA BAvArTadIpikA

atrAvasTA na matidAnyamiti darSayan vErAgyamutpAdayati. pitfBrAtriti saptaBIH. Atma ca dehaH./7

yena putrA hatAstena BImena dattaM piRqaM gfhapAla iva. gfhapAlaH SvA./8

nisfzwaH prakziptaH. garo vizam. dUzitAH avamatAH. taddattErannAdiBirlabDErasuBiH kiyatprayojanam. na kincidityarTaH./9

tasyApi tavEvaM dEnyamanuBavato’pi parEti kzIyate’ta eva DIro Baveti./10

SrImajjIvagosvAmikfta kramasandarBaH

<no commentary>

gatasvArTamimaM dehaM varakto muktabanDanaH/
avijAtagatirajahyAt savE Dira udAhftaH/11
yaH svakAtparato veha jAtanirveda AtmavAn/
hfdi jftvA hariM gehAtpravrajetsa narottamaH/12
aTodecIM diSaM yAtu svErajYAtagatirBavAn/
ito’rvAk prAyaSaH kAlaH puMsAM guRavikarzaRaH/13
evaM rAjA vidureRAnujena prajYAcakzurboDita AjamIQaH/
CittvA svezu snehapASAntraQimno niScakrAma BrAtfsaMdarSitADvA/14

SrIdharasvAmiviracitA BAvArTadIpikA

kiMkakzaRe DIra ityakSAyAmAha. gatasvArTaM yaSoDarmAdiSUnyaM  muktabanDanasyaktABimAnaH sva gata ityavijYAtA gatiryasya sa DIraH prAptasuHKasya svayaM sahanene muktiprApteH./11

narottamasty tataH prAgeva kftapratIkAra svakAtsvata eva parataH patopadeSato vA/12

tvaM tu narottamo nABUrata idAnIM DIro BavetyAha arTeti. arvAgarvAcIna ezyannityarTaH. guRAn DEryadayAdIn vakarzatyAcCinnatIti taTA./13

AjamIQaH ajamIQavaMSajaH. prajYAcakzurandaH. evaM boDitaH san. draqimnascittadArQyAt. BrAtrA saMdarSito’DvA banDamokzayormArgo yasya saH. /14

SrImajjIvagosvAmikfta kramasandarBaH

gatasvArTamimiM dehamityAdadvayam,pUrvva AturasannyAsI,parastu savivekena  BagavacCaraRatayA sannAsIti tArataByaM jYeyam. /12-14,and the rest set of verses also.

patiM prayAntaM savalasya putrI pativratA cAnuhagAma sADvI/
himAlayaM nyastadaRqapraharzaM manasvinAmiva satsaprahAraH/15

SrIdharasvAmiviracitA BAvArTadIpikA

subalasya putrI gAnDArI sADvI suSIlA himAlayaM prayAntaM patimanujagAma. nanu kaTaM sA sukumArI himAdiduHKabahulaM himavantaM gatA ata Aha. nyastadaRqAnAM praharzo yasmistam. duHKAdamapi kezAMcittapraharzaheturBavatItyatra dfzwAntaH–manasvinAM SUrARAM yudDe saMstIvraH saMprahAro yaTA. pAWAntare satsaMprahAraM yudDaM yarTeti.

SrImajjIvagosvAmikfta kramasandarBaH

Already done above.

 

Ganesha stotra from Narada Pancharatra

This is from the 1st rātra of that late Pāñcarātra text used by Gaudiyas,the Nārada Pāñcarātra.

dvāre niyuktaṃ deveśaṃ gaṇeśaṃ gaṇasaṃyuktaṃ।
dhyānasthañca vibhāntañca śuddhasphatikamālayā॥
japantaṃ paramaṃ śuddhaṃ brahmajyotiḥ sanātanam।
nirliptaṃ nirguṇaṃ kṛṣṇaṃ paramaṃ prakṛteḥ param।
dṛṣṭvā tañca surasreṣṭhaṃ miniśreṣṭho’pi nāradaḥ॥
sāmavedoktastotreṇa tuṣṭāva parameśvaram।
sāśrunetraḥ pulakito bhaktinamrātmakandharaḥ॥

nārada uvāca

bho gaṇeśa suraśreṣṭha lambodara parātpara।
heramba maṅgalārambha gajabhakta trilocana॥
muktida śubhada śrīda śrīdharasmaraṇe rata।
paramānanda parama pārvatīnandana svayam॥
sarvatra pūjya sarveśa jagatpūjya mahāmate।
jagadguro jagannātha jagadīśa namo’stute।
yatpūjā sarvapurato yaḥ stutaḥ savayogibhiḥ।
yaḥ pūjitaḥ sureraindraśca munīndraistaṃ namāmyaham॥
paramārādhanenaiva kṛṣṇasya paramātmanaḥ।
puṇyakena vratenaiva yaṃ prāpa pārvatī satī॥
taṃ namāmi suraśreṣṭhaṃ sarvaśreṣṭham garīṣṭhakam।
jñāniśreṣṭhaṃ varīṣṭhañca yaṃ namāmi gaṇeśvaram॥
ityevamuktvā devarśistatraivāntardadhe vibhuḥ।
nāradaḥ prayayau śīghramīśvarābhyantaraṃ mudā॥

phalaśruti

idaṃ lambodarastotraṃ nāradena kṛtaṃ purā।
pūjākāle paṭhennityaṃ jayastasya pade pade॥
saṃkalipita paṭhed yo hi varṣamekaṃ susaṃyataḥ।
viśiṣṭaputraṃ labhate paraṃ kṛṣṇaparāyaṇam॥
yaśasvinañca vidvāṃsaṃ dhaninaṃ cirajīvanam।
vignanāśo bhavettasya mahaiśvaryaṃ yaśo’malam।
ihaiva ca sukhaṃ cānte padaṃ yāti hareḥ param॥

SLP1 romanization

On how romanization in this scheme works: Vowels and Consonants.

dvAre niyuktaM deveSaM gaReSaM gaRasaMyuktaM.
DyAnasTaYca viBAntaYca SudDasPatikamAlayA..
japantaM paramaM SudDaM brahmajyotiH sanAtanam.
nirliptaM nirguRaM kfzRaM paramaM prakfteH param.
dfzwvA taYca surasrezWaM miniSrezWo’pi nAradaH..
sAmavedoktastotreRa tuzwAva parameSvaram.
sASrunetraH pulakito BaktinamrAtmakanDaraH..

nArada uvAca

Bo gaReSa suraSrezWa lambodara parAtpara.
heramba maNgalAramBa gajaBakta trilocana..
muktida SuBada SrIda SrIDarasmaraRe rata.
paramAnanda parama pArvatInandana svayam..
sarvatra pUjya sarveSa jagatpUjya mahAmate.
jagadguro jagannATa jagadISa namo’stute.
yatpUjA sarvapurato yaH stutaH savayogiBiH.
yaH pUjitaH surerEndraSca munIndrEstaM namAmyaham..
paramArADanenEva kfzRasya paramAtmanaH.
puRyakena vratenEva yaM prApa pArvatI satI..
taM namAmi suraSrezWaM sarvaSrezWam garIzWakam.
jYAniSrezWaM varIzWaYca yaM namAmi gaReSvaram..
ityevamuktvA devarSistatrEvAntardaDe viBuH.
nAradaH prayayO SIGramISvarAByantaraM mudA..

PalaSruti

idaM lambodarastotraM nAradena kftaM purA.
pUjAkAle paWennityaM jayastasya pade pade..
saMkalipita paWed yo hi varzamekaM susaMyataH.
viSizwaputraM laBate paraM kfzRaparAyaRam..
yaSasvinaYca vidvAMsaM DaninaM cirajIvanam.
vignanASo Bavettasya mahESvaryaM yaSo’malam.
ihEva ca suKaM cAnte padaM yAti hareH param..

 

On Vyasatirtha’s interpretations of tattvamasi—part I (w/lakshana on ‘tat’)

Before I begin this work,I offer my pra.naamas to that lion amongst scholars of Madhva Vedanta,Dr. BNK Sharma.

Points to be noted while arguing

* tattvamasi to be interpreted in line of a lak.sa.na(a secondary signification),which advaitins do too.

vyaasatiirtha‘s explanations based on lak.sa.na on the term tat are noted here.

(1) Identity based on association:(saahacaryaat taacchabdam…). It’s referred to by paata~njali,the author of the mahaabhaa.sya. The example “vasanta adhyayanam” under paa.nini(iv.2.63) is cited where it is justified thus ”
sahacaryat tacchabdyam bhavisyati vasantasahacaritamadhyayanam vasanta iti|“.The close association between the jiiva and brahman is justified by the “srutidvaa supar.naa sayujaa sakhaa…”

(2) Identity based by virtue of basic relationship with another(tadaa”sritatvaat taditi vyapade”sa.h…)this too is accepted by paata~njali in his interpretation of paa.nini‘s sutrasamartha padavidhi.h…” . Such an identity in the form of
aa”srayaa”srayiibhava is implied in the passage from śruti “sarvaa.h prajaa.h sadaayatanaa.h satprati.s.thaa” in uddaalaka’s discourse.

(3) Language of identity being employed when one thing is the source of another.(tato jaatatvaat taditi vyapade…). An example given is “braahma.no’sya mukhamaasiit“(the Brahmin was His face) by which it was meant that the Brahmin was born from the face of the viraa.tapuru.sa. It is explained the the mahaabhaa.sya on the sutra “imya.na.h sa.mprasaara.nam” where sa.mprasaara.nam is explained in the mahaabhaa.sya as vowels resulting from a specific kind of vowel-gradation known as sa.mprasaara.nam….just as in ordinary parlance,a crow born of another crow or a hawk born of another hawk is spoken of by the same name(yathaa kaakaajjaata.h kaaka.h, “syenaajjaata.h “syena.h, eva.m sa.mprasaara.naajjaato var.na.h sa.mprasaara.na.h). Here,the statement “sanmuulaa.h sobhyemaa.h sarva.h prajaa.h” is used. In this sense,they might be spoken as Brahman(tat),born as they are,of Brahman.

(4) Identity by reason of dependence(tadasiinatvaat taditi vyapade”sa.h…) is an idiom in mimaa.msaka usage. An example is dhaanyamasi,dhinuhi devaan where rice is referred to as “dhaanyam“(grain) by lak.sa.na because it is produced from grains(dhaanyaadhiinotpattike ta.n.dule dhaanya”sabdaprayoha.h)  The dependence of jiiva on brahman is brought out int he chaandogya and other places “praa.nabandhana.m hi somya mana.h| yathaasmin aakaa”so “syeno…”,so the declaration is taken in the figurative sense of “tadadhiina.h tvamasi” through the same kinda of lak.sa”na as in “dhaanyamasi“. Such usages are frequently found in braahma.na and upani.sadic literature.

(5) Identity in virtue of resemblance:Used in paata~njali‘s interpretation of the sutra of paa.ninibahuga.navatu.dati sa.mkhyaa” where he notes the elision of a suffix like vat/vatup,etc. So,tattvamasi should be understood to mean “tadvattvamasi“(Thou art like it). Such usages also have precedence in the mimaa.msa suutra of jaimini (saarupyaat) and have been illustrated there.

Some conlanging experiments of Hindu Sanskrit grammarians

Burnell,in one of his appendices to his monograph on the aindra-vyAkAraNa noted a conlang of sorts,which went by the name of bhANDIrabhASA. This conlang prakRt has a grammar on it authored by a certain kRSNa-kavI,and was used to compose songs in plays by a certain veGkatamakhIn,though the only example I heard of was taken from saGgIta sampradAya pradarzini of subbarAma dIkSita(1904).

The origin mythos of this conlang is thus given

bhANDirAdeze bhANDIravaTazAkhAprasArite|
bRndAvanAntare kRSNaH pUrNAnandapariplutaH||
kAliGga-gauDa-kAmbhojA’vantya-saurASTra-mAgadhaiH|
mahArASTre ca saMbhUtaiH sarasair gopikAjanaiH||
taiH sahasraiH SoDazabhiH paritaH paribhUSitaH|
parizramam apAkratuM rAsakrIDAM vidhAya ca|
bhANDiratarum Azritya tribhaGgishAnakanisthitaH|
adhaHkarAbhyAM paJcamakriyAcAturyalolupaH|
cArayann UrdhvapANibhyAM veNunAdaM mRdutvataH(sic)|
tAbhis taddezajAn rAgAn AkarNya parayA mudA||

…..         …. … gopastrIpraibhASitAn|
mRdvAlApAn samAdAya rAgAn so’poSayan mudA||

Of this,nArada was ordered by gopinAtha(kRSNa) to compose a grammar,which he did,and subsequently taught to the sage zArdula.

It’s character and purpose was listed thus:

ghoSAkSarair yuktam api mRdu zrAvyaM manoharam|
prakAzArthaM gItayogaM bhANDIram iti kathyate||

It was indended mainly to suit certain musical purposes.Naresh Keerthi noted that a musical language like this would have been uniformly unintelligible to the different people who inhabited tanjAvUr at the time of its composition,so it would not privilege any particular community in the audience.

It’s grammar has a series of modified zivasutras reproduced below

| a,i,u,n | R,lR,k | e,o,G | ai,au,c | h,y,s,r,l,G | J,m,G,N,n,m | jh,bh,gh,Dh,dh,j,b,g,D,d | c,ph,ch,Th,th,p,c,c,T,t,y | z,S,s,t |

An example of how words seemed to be formed

bhANDIra Sanskrit
aikhun aikhuni AkarNyA’karNya
kRSNuv’Ananddu kRSNasyA’nandaH
teNe ujali teno’jjvalitam
aritu haritaH
aruhu arhaH
cekkam cakram
haricandaru harizcandraH
bhuMmi bhUmiH

It has an elaborate system of inflection for both nouns and verbs. An example given by Burnell:

Singular Present tense: bhU(root): bhomi,bhosi,bhodi/bhoti
Plural Present tense:bhoma,bhodha,bhonti

After giving the pANinian technical terms the writer(presumably kRSNa-kavI) ends with: teSAM rupaM saMskRtavat sarvaM tadbhavasaMmatAt“.

Burnell opines: “It is thus evident that this bhAndIrabhASA is merely a variety of prakRt,but which violates the phonetic rule of the last by which kh,gh,th,dh,bh usually become h”.

A very brief commentary

So,I found this article by Garga Chatterjee a year ago,and he reshared this again a few days ago.

 

My two cents:

 

  • Delinking devī from a movement that is meant to protect Hindu samāja,no matter how defective it is at its  present stage is of no sense.
  • It is clear that the author only uses Devī as a prop to write against those who are the best wishers of the guard of Hindu society against aggressions.
  • It would have been a lot better if She was invoked more frequently all over India. The festival is already becoming secularized more day by day,and not many seem to be noticing it yet. Or thought over the loss to Hindu tradition the ‘secularization’ can bring about.

siddhānta-darpaṇaḥ (śrī-baladeva-vidyābhūṣaṇair viracitaḥ), prathamā prabhā

śrī-baladeva-vidyābhūṣaṇair viracitaḥ
śrī-nanda-miśra-racita-ṭippaṇyā samalaṅkṛtaḥ

Credits:Jagadananda Dasa(Jagat) and Demian Martins

The following manuscripts were used to prepare this critical edition

ka) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, Haridāsa dāsa, Navadvip, Gaurābda 457 (AD 1943).
kha) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, Gaura-Gopāla Gosvāmī, Bengali characters, undated.
ga) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at Sarvabhauma Madhusūdana Library, Śrī Rādhā-ramaṇa Mandir, Vṛndāvana, Saṁvat 1892 (AD 1835).
gha) Siddhānta-darpaṇaḥ, published by Sundarānanda Vidyāvinoda, Bengali characters, undated.
ṅa) Siddhānta-darpaṇaḥ, Bhaktisiddhānta-kṛta-gauḍīya-bhāṣyopetaḥ, Sajjana-toṣaṇī, Gaurābda 441 (AD 1927), The Harmonist (reprint of 2006).
ca) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Krishnapur Mutt, Udupi, undated.
cha) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Rajasthan Oriental Research Institute in Jaipur, transcribed by Gaṇgā-sahāya, Saṁvat 1944 (AD 1887).
ja) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Rajasthan Oriental Research Institute in Udaipur, transcribed by Rādhā-Kṛṣṇa dāsa, Saṁvat 1889 (AD 1832).
jha) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Rajasthan Oriental Research Institute in Udaipur, transcribed by Hari-cayana Miśra, undated.
ña) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Rajasthan Oriental Research Institute in Alwar, transcribed by Vihārī Lāl Miśra, Saṁvat 1880 (AD 1823).
ṭa) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Rajasthan Oriental Research Institute in Jodhpur, accession number 6561, undated.
ṭha) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Rajasthan Oriental Research Institute in Jodhpur, accession number 35076, undated.

ḍa) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Rajasthan Oriental Research Institute in Jodhpur, accession number 36224, Saṁvat 1829 (AD 1772).
ḍha) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Rajasthan Oriental Research Institute in Jodhpur, accession number 38210, undated.
ṇa) Nanda-miśra-kṛta-siddhānta-darpaṇa-ṭippaṇī, manuscript preserved at the Bhāratīya Kalā Bhavan, Banaras Hindu University, undated.
ta) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Nimbārka Sanskrit Mahāvidyālaya in Vṛndāvana, transcribed by Gaṅgā Rāma, Saṁvat 1889 (AD 1832).
tha) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript in Bengali characters preserved at Pāṭhabāḍī, Kolkata, accession number 1273, transcribed by Ānanda Nārāyaṇa, Bengali year 1273 (AD 1867).
da) Siddhānta-darpaṇaḥ, Nanda-miśra-ṭippaṇī-sahitaḥ, manuscript preserved at the Bhandarkar Oriental Research Institute in Pune, accession number 740/1884-87, undated.

prathamaḥ prabhā

nāstika-nirāsaḥ

pitā parāśaro yasya śukadevasya yaḥ pitā |
taṁ vyāsaṁ badarī-vāsaṁ kṛṣṇa-dvaipāyanaṁ bhaje ||1||

śyāmo’pi yaḥ śruti-saroruha-bodha-raktaḥ śānto’pi yaḥ syati tamas-tatim antara-sthām |
pratyak-padaṁ diśati yaḥ paramaṁ svagobhir vyāsaṁ tam adbhuta-raviṁ śaraṇaṁ prapadye ||

vedaṁ tad-vācyaṁ ca pareśaṁ durdhiyo nāstikā na manyante | kecic cāstikābhāsāḥ samāśrayanty ardha-kukkuṭīyam | tān etān durmukhān nirākartuṁ siddhānta-darpaṇaṁ nāma prakaraṇaṁ nibadhnan sva-prācā kṛtāṁ śrī-vyāsa-bhaktiṁ tan-mukhe maṅgalatvena likhati—piteti |

bhaje praṇaty-ādibhir anukūlayāmīty arthaḥ | parāśara-pitṛkatvenāsyeśvaratvaṁ vyajyate | kṛṣṇa-dvaipāyanaṁ vyāsaṁ viddhi nārāyaṇaṁ prabhum [vi.pu. 3.4.5] iti śrī-vaiṣṇavāt | śuka-pitṛtvena viśuddha-bhakti-samupadeśitvaṁ ca, tasya bhaktir bhajato vāñchita-siddhi-karīti  ca ||1||

nityaṁ nivasatu hṛdaye caitanyātmā murārir naḥ |
niravadyo nirvṛtimān gajapatir anukampayā yasya ||2||

svayaṁ maṅgalam ācarati—nityam iti | atra kṛṣṇaś caitanyo murāriś ceti trayo’rthā varṇitāḥ | ādye pakṣe murāriḥ kṛṣṇaḥ | caitanyātmā cid-vigrahaḥ | gajapatir grāha-kliṣṭo gajendraḥ | niravadyo vigata-paśu-bhāvaḥ | nirvṛtimān prāpta-pārṣada-tanuḥ | dvitīye caitanyātmā caitanya-nāmā ātmā vigrahaḥ | murāriḥ saṁsṛtikutsā-vināśī | gajapatir utkalādhīśaḥ | niravadyas tyakta-rājasaḥ | nirvṛtimān avāpta-premānandaḥ | tṛtīye murāriḥ sva-pūrva-caturthaḥ | caitanyātmā śacī-sutaika-niṣṭhaḥ | gajapatir gopāla-dāsākhyaḥ kari-rājaḥ | niravadyas tyakta-hiṁsaḥ | nirvṛtimān sat-sevānanditaḥ | atrādya-pakṣo vācyaḥ | antyau tu vyaṅgyau ||2||

yad asmin veda-siddhāntāḥ prakāśante satāṁ priyāḥ |
tenāyaṁ bhaṇyate grantho nāmnā siddhānta-darpaṇaḥ ||3||

prakṛtaṁ granthaṁ stauti—yad iti | veda-siddhāntā vedasya nityatva-bhagavad-rūpatvetihāsa-purāṇa-rūpatva-rūpāḥ prakāśante samyak pratītā bhavantīty arthaḥ | satāṁ vaidikānāṁ hari-bhaktānām ||3||

ekam eva paraṁ tattvaṁ vācya-vācaka-bhāva-bhāk |
vācyaḥ sarveśvaro devo vācakaḥ praṇavo bhavet ||4||

grantham avatārayati ekam iti—etad vai satyakāma paraṁ cāparaṁ ca brahma yad oṁkāra [pra.u. 5.2] iti ṣaṭ-praśnyāṁ vācya-vācakayor īśvaroṁkārayor abhedo darśyate | evam anyatra ca ||4||

matsya-kūrmādibhī rūpair yathā vācyo bahur bhavet |
vācako’pi tatha rg-ādi-bhāvād bahur udīryate ||5||

dvayor bahu-rūpatām āha—matsyeti | vācyaḥ sarveśo yathā matsyādi-rūpair bahu-mūrtis tathā vācako’pi praṇava ṛg-yajuḥ-sāmātharvetihāsa-purāṇādi-rūpair bahu-rūpo bhavati | eko’pi san bahudhā yo’vabhāti [go.tā.u. 1.20]  iti śrī-gopāla-tāpanyām | ekāneka-svarūpāya iti śrī-vaiṣṇave (1.2.3) ca vācyasya bahu-rūpatvam | sarve vedāḥ praṇavādikā (1.3) ity ārabhya, tasya ha vai praṇavasya yā pūrvā mātrā pṛthivy-akāra (2.1) ity-ādinākārokāra-makārārdha-mātrās tasya vācakasya kramād ṛg-yajuḥ-sāmātharvāṇi bhavantīti śrī-nṛsiṁha-tāpanyām abhidhānāt praṇavasya rg-ādi-rūpatvam | evaṁ vā are asya mahato bhūtasya niḥśvasitam etad ṛg-vedo yajur-vedaḥ sāma-vedo’tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇy anuvyākhyānāni iti bṛhadāraṇyakāt (2.4.10) |

itihāsa-purāṇasya vaktāraṁ samyag eva hi |
māṁ caiva pratijagrāha bhagavān īśvaraḥ prabhuḥ ||
eka āsīd yajur vedas taṁ caturdhā vyakalpayat |
cāturhotram abhūt tasmiṁs tena yajñam akalpayat ||
ādhvaryavaṁ yajurbhis tu ṛgbhir hotraṁ tathā muniḥ |
audgātraṁ sāmabhiś cakre brahmatvaṁ cāpy atharvabhiḥ ||
ākhyānaiś cāpy upākhyānair gāthābhir dvija-sattamāḥ |
purāṇa-saṁhitāś cakre purāṇārtha-viśāradaḥ ||
yac chiṣṭaṁ tu yajur-veda iti śāstrārtha-nirṇayaḥ ||

iti vāyu-purāṇe sūtokteś cetihāsa-purāṇayor vedatvam ||5||

ādy-anta-rahitatvena dvayaṁ nityaṁ prakīrtyate |
āvirbhāva-tirobhāvau syātām asya yuge yuge ||6||

athobhayor nityatvam āha—ādy-anteti | ādir janma anto vināśaḥ | tad-rahitatvena vācya-vācaka-rūpaṁ vastu-dvayaṁ nityam ucyate | tam ādi-madhyānta-vihīnam ekam iti kaivalyopaniṣadi (6) | jñājñau dvāv ajāv īśānīśav iti śvetāśvataropaniṣadi (1.9) | tad eva śukraṁ tad brahma tad evāmṛtam ucyate iti kaṭha-vallyām (2.6.1) |

avikārāya śuddhāya nityāya paramātmane |
sadaika-rūpa-rūpāya viṣṇave sarva-jiṣṇave |
apakṣaya-vināśābhyāṁ pariṇāmarddhi-janmabhiḥ |
varjitaḥ śakyate vaktuṁ yaḥ sadāstīti kevalam ||
iti śrī-vaiṣṇave  (1.2.1/1.2.11) ca vācyasya sarveśasya nityatvaṁ prakīrtyate |
vācā virūpa nityayā iti śrutyā (Ṛg Veda,8.75.6)|
anādi-nidhanā nityā vāg utsṛṣṭā svayaṁbhuvā |
ādau vedamayī divyā yataḥ sarvāḥ pravṛttayaḥ ||

iti smṛtyā (Mahābhārata 12,224.55) ca vācakasya vedasya nityatvaṁ prakīrtyata ity arthaḥ |

nanu brahma-viṣṇu-rudrendrās te sarve prasūyanta iti sarveśasya viṣṇor utpattiḥ śrutā (Atharvaśikhā Upaniṣad, 3) | deha-vināśaś ca smaryate bhāratādiṣu | vedasyāpi śabda-rāśitvād utpatti-vināśau durvārau, tataḥ kathaṁ tayor nityatvam ? tatrāha—āvirbhāveti | asyobhayātmakasya vastuno janma-nāśau na staḥ | kintv āvirbhāva-tirobhāvau bhavetām | brahmety-ādi-śrutau viṣṇor utpattis teṣu tasya saṅgatir eva, caureṣv iva rājñaḥ | utpatti-pratiṣedhād eva | deha-nāśo’pi prātītika evaindra-jālikasyeva bodhyaḥ | nityasya nāśāsambhavāt | vedasyāpi nityatvāt tau neti pratipādayiṣyate ||6||

jagataḥ sapratīkatvāt kāryatvaṁ sarva-sammatam ||7||

evam āstikān prati śruty-ādi-pramāṇeneśvara-vedau nityau darśitau | atha vedāvamantṝn nāstikān pratyanumāna-pramāṇena tau tathā darśyete | tatra jagat-kartṛtayeśvaro’numeyaḥ | tad-arthaṁ jagataḥ kāryatvaṁ tāvad āha—jagata iti | sa-pratīkatvāt sāvayavatvāt | aṅgaṁ pratīko’vayavaḥ ity amaraḥ (2.6.70) |

tad ayaṁ prayogaḥ—idaṁ jagat kāryaṁ, sāvayavatvāt, ghaṭavat | yan na sāvayavaṁ na tat kāryaṁ paramāṇuvad viyadvad veti sarveṣāṁ bauddhādīnāṁ tārkikāṇāṁ cābhimatam | etena na kadācid anīdṛśaṁ jagad iti tan-nityatva-vādināṁ karma-jaḍānāṁ matam apāstam | te hy evam anuminvanti—idaṁ jagat na kāryaṁ manasāpy avibhāvyamāna-racanatvāt | na khalu bhū-dhara-sāgarādikaṁ dig-ākāśādikaṁ ca kenacit sumedhasā śakyaṁ manasāpi racayitum  | ato’nādi-siddhaṁ nityam etat | yaḥ kalpaḥ sa kalpa-pūrva iti yukteś cānāditvam asya | īdṛśam api jagat satya-saṅkalpeneśvareṇa sukaram iti tat-parihāro vyaktībhāvī ||7||

saṅghātaḥ paramāṇūnāṁ nāstikair yaḥ prakalpyate |
sa tu sthirasya saṁhantur asvīkārān na sidhyati ||8||

jagad-rūpe kārye matāntarāṇi nirākaroti—saṅghāta iti | pārthivādayaś caturvidhāḥ paramāṇavaḥ pṛthivy-ādi-bhāvena yugapat saṅghātaṁ bhajanta iti bhāva-kṣaṇikatva-vādino bauddhāḥ | pṛthivy-ādi-saṅghāta-hetavaḥ paramāṇavo na caturvidhāḥ, kiṁ tv eka-svabhāvā eva | pariṇāmāt tu pṛthivy-ādi-rūpo viśeṣa ity ārhatā syād-vādinaḥ prāhuḥ | taiḥ kalpito’yaṁ saṅghāto na sambhavati sthirasya saṁhantuś cetanasya tair asvīkṛtatvād iti sūtra-bhāṣye’sya vistaraḥ ||8||

pradhānasya na kartṛtvaṁ jaḍatvād eva sāmpratam ||9||

vibhu-puruṣa-cchāyayā sa-cetanaṁ pradhānaṁ jagat-kartṛ syād iti sāṅkhyā manyyateyate, tān nirasyati—pradhānasyeti | tad ayaṁ prayogaḥ—pradhānaṁ na jagat-kartṛ, jaḍatvāt, kāṣṭhādivat | jñānecchā-prayatnavataḥ kulālāder ghaṭādi-kartṛtvaṁ loke dṛṣṭam | kāṣṭhādi-tulye pradhāne jñānādy-abhāvān na tasya jagat-kartṛtvam | puruṣa-cchāyayā labdha-caitanyaṁ tac cet tat-kartṛ svīkriyate, tarhi puruṣasyaiva tattvam | na khalu taptāyaso dagdhṛtvam ayo-nimittam api tu vahni-nimittam eveti ||9||

īdṛśasya na kartā syāj jīvaḥ śakter adarśanāt ||10||

adṛṣṭa-dvārā jīvo jagat-karteti kecid āhus tān nirasyati—īdṛśasyeti | anekair mahīdharaiḥ sāgaraiś cātyadbhutair upetasya caturdaśa-bhuvanātmakasyānanta-kartṛ-bhoktṛ-yuktasyāsaṅkhyeyabhogya-bhoga-sthāna-ramyasyātarkya-racanasya jagata ity arthaḥ |

tad ayaṁ prayogaḥ—jīvo’smad-ādir na jagat-kartā, tādṛśa-tan-nirmāṇe tasya śakty-abhāvāt | vyatireke īśvaravat | na cādṛṣṭaṁ tasya śaktiḥ | īdṛśasyādṛṣṭasyānupārjanāt | na ca sarvādṛṣṭaṁ tatra dvāram | sarvaiḥ sambhūya tādṛg adṛṣṭam upārjitam ity arthe śruty-ādi-pramāṇābhāvād iti tuccham etat ||10||

ato jñānādibhir dharmair viśiṣṭas tribhir īśvaraḥ |
etasya jagataḥ kartā sa nityaḥ sad-akāraṇaḥ ||11||

tarhi ko’sya jagataḥ karteti cet, tatrāha—ata iti | paramāṇuṣu saṅghāta-kartṛtāyāḥ pradhāne pariṇāma-kartṛtāyāś cāsambhavāj jīve jagan-nirmāṇa-śakter adarśanāc cety arthaḥ | īśvara eva jagat-kartā bhavadbhir anumātavyo gale nipatita iti bhāvaḥ |

tad ayaṁ prayogaḥ—idaṁ jagat sa-kartṛkaṁ, sāvayavatvāt, ghaṭādivat | yan naivaṁ tan naivam | yathā paramāṇur yathā cākāśam iti | tat-kartā ceśvara eva tasyaiva sarvajñasya satyecchasya dvy-aṇuka-mahīdhara-sāgarādi-jagan-nirmāṇe śaktatvāt |

nanv anenānumānena tat-kartā siddho, na tu tat-kartṛtva-nirvāhakaṁ jñānecchādīti cet tad api tenaiva dharmi-grāhakeṇa sidhyatīty āha—jñānādibhis tribhir viśiṣṭa iti | tenānumānena jagat-kartṛtattv siddhyan dharmīśvaraḥ sva-kartṛtva-nirvāhakaṁ jñānecchā-prayatna-lakṣaṇaṁ dharma-trayam ādāyaiva sidhyati, loke tadvataḥ kartṛtva-darśanād ity arthaḥ |

nanv astv īśvaro jagat-kartā kintv anityaḥ saḥ | jagat-kartṛtvāc caturmukhavad iti cet tatrāha—sa iti | hetu-garbhaṁ viśeṣaṇam | tad ayaṁ prayogaḥ — īśvaro nityaḥ sattve saty akāraṇakatvāt | īśvaro nityaḥ, asāntatve saty akāraṇakatvād ākāśavat | vyatireke
yan naivaṁ tan naivaṁ yathā ghaṭa-prāg-abhāvo yathā ca ghaṭaḥ | ghaṭa-prāg-abhāvasyākāraṇatve’py asattvāt | ghaṭasya sattve’pi sakāraṇakatvān na nityatvam | adhikaṁ tu sa eva mūlam ity atra vakṣyate (1.19) | eteneśvaraḥ kṣaṇikaḥ sattvād yat sat tat kṣaṇikaṁ yathā megha ity anumānaṁ nirastam | na ca sattvād iti sad-dhetuḥ, vyāpyatvāsiddhatvāt | tattvaṁ ca vyāpti-grāhaka-pramāṇābhāvāt | na ca sattvasya hetoḥ kṣaṇikatvena saha vyāptau pramāṇaṁ niścitaṁ, sataḥ śailādeḥ kṣaṇikatvādarśanāt | evam etad vede’pi nirastaṁ veditavyam ||11||

nirdoṣeśvara-vākyatvād vedaḥ prāmāṇyam aśnute ||12||

evaṁ jñānādi-guṇakam īśvaraṁ nityam āpādya tad-vākyatvād vedasya prāmāṇyaṁ grāhayati—nirdoṣeti | bhramaḥ pramādo vipralipsā karaṇāpāṭavaṁ ceti vaktṛ-doṣā bhavanti | tad-rahiteneśvareṇa vaktrā prayukte veda-vākye doṣavat-puruṣāpraṇītatvena prāmāṇyasya sahacārāt | tenaiva hetunā tasmin prāmāṇyaṁ siddham | doṣavat puruṣa-praṇītaṁ tu vākyam apramāṇaṁ, yathā kāpilādi-tantram | ayam arthaḥ—chandāṁsi jajñire tasmād (Ṛg Veda,10.90.09) ity-ādi-śruter īśvara-janyatvena yadyapi vedasyānityatvam asandehaṁ, tathāpi nirdoṣa-sarvajña-kṛtatvāt tasya prāmāṇyam abādham, yathārtha-jñāna-karaṇatvāt | kapilādes tu jīvatvena bhramādi-doṣa-sambhavāt tad-vākyam apramāṇam iti |

nanv ṛṣabhasya buddhasya ceśvaratvāt tad-vākyaṁ pramāṇaṁ syāt, maivam | tasya tasya cānumiteśvaratayānaṅgīkārāt | īśvaraḥ khalu nityaḥ sarvajñādi-nitya-guṇako’numitaḥ, syād-vāde kṣaṇika-vijñāna-vāde ca kūṭastho bhāvo nāstīti na tayos tādṛg īśvaratvam, atas tad-vākyam apramāṇam |

kiṁ ca, na khalv arhat-siddhānta ṛṣabhenopadiṣṭo na cārhatāpi sa dṛṣṭaḥ | kintu māyāmayīṁ tac-ceṣṭāṁ lokebhyaḥ śrutvā dur-adṛṣṭa-bhāk sa tāṁ dadhāra, janān dur-adṛṣṭān dharmād bhraṁśayāmāsa | sa ceśvaraḥ karmānusāri-phalam arpayan na viṣama iti bhāṣya-pīṭhake (1.66) nirūpitam | buddhaś cāsurān yajñād bhraṁśayitum  ahiṁsā-vyapadeśena tathopadideśa, na tu tasminn upadeśe tasya tātparya-gandho’pīti tattva-vidaḥ | tathā ca tad-vyāmoha-phalakāptatvāvaraṇa-pūrvakatvāt tad-upadeśasya na prāmāṇyam iti ||12||

dharmi-grāhaka-mānena jñānecchā-kṛtayo yathā |
bhaveyur īśvare siddhās tathā dehendriyāsavaḥ ||13||

evaṁ nāstikān prati nityo nitya-jñānādi-guṇaka īśvaro jagat-kartṛtayā sādhitaḥ | vedasya ca sarvajñeśvara-praṇītatvāt prāmāṇyaṁ sādhitaṁ tārkika-mukhena | tatreśvarasya sa-vigrahatvaṁ vedasya nityatvaṁ ca na siddham | tad idaṁ dvayaṁ sātvataika-deśi-matena sādhayitum āha—dharmīti | yathā loke jñānecchā-kṛtimataḥ kartṛtva-darśanāt kartṛtayānumite īśvare kartṛtva-nirvāhakaṁ jñānādi dharmi-grāhakeṇa tenaivānumānena sādhyate | tathā loke dehādi-mataḥ kartṛtva-darśanāt kartṛtva-nirvāhi dehādikam api sādhanīyam ity arthaḥ | kartṛtvasya dehādi-vyāpyatvāt |

nanu kulālādīnāṁ ceṣṭāṁ vinā kṛti-mātreṇa ghaṭādi-karaṇe’sāmarthyāc ceṣṭāśraya-dehādi bhavati sahakāri | īśvarasya tu kṛti-mātreṇa sarva-karaṇe sāmarthyān na dehāder apekṣeti cet, maivam etat kartṛtva-nirvāhe jñānādimattvasyeva dehādimattvasyāpy anvaya-vyatirekābhyāṁ siddheḥ | yatra kulālādiṣu kartṛtvaṁ, tatra dehādimattvaṁ dṛṣṭam | yatra muktātmasu dehādimattvābhāvas tatra na kartṛtvam iti | na ca sāvayavatvena tad-dehasyāpy anityatvaṁ tasyākarma-janyatvenānityatvābhāvāt | itarathā jñānasyāpy anityatva-niyamena taj-jñānasyānityatvaṁ syāt |

nanu ceṣṭāṁ vināpi prayatna-mātreṇaiva kārya-karaṇe sāmarthyān neśvarasya ceṣṭāśraya-dehādi-svīkāryam iti cen, na, vināpīcchā-prayatnau jñāna-mātreṇaiva tasmin sāmarthyān na tad-icchādikam api svīkāryam ity api suvacatvāt |

nanu dehasya paricchinnatva-niyamena yugapan nikhila-deśa-gata-kāryānupapattir iti cen, naitat caturasram | nityasya tad-dehasyācintya-śaktyā sarvatra yugapat sānnidhyāt | jātivat | yathā gotvādi-jātiḥ prativyakti-paryāptāpi sarvāsu vyaktiṣv ekā, tathā pratikārya-paryāpto’pi tad-dehaḥ sarvatraika eveti na kiñcic chinnam | yat tu mahattvād udbhūta-rūpatvāc ca tad-dehasya pratyakṣatāpattir ity ucyate tac cāpāta-ramyaṁ devādi-dehavad antardhāna-śakti-yogena tasyāpy apratyakṣatvāt | etena kāryasya dehādimat kartṛ-pūrvakatva-niyamo’ṅkurādiṣu dehādimataḥ kartur anupalambhān nirasta iti pratyuktam | yat tu jīvādṛṣṭa-sampādita-dehādikam īśvaro bhūtāveśa-nyāyenāviśya kṛta-kāryas tad-āveśaṁ tyajati na tu tasmin svābhāvikaṁ dehādy asti jñānādi-trayātirikta-viśeṣa-dharmābhāvād ity āhus tad idaṁ kubuddhi-vijṛmbhitam eva | īdṛśa-kalpanāyāṁ pramāṇābhāvān nitya-dehatve pramāṇa-sattvāc ca | tasmād īśvare jñānādivad dehādikam api dharmi-grāhakeṇaiva pramāṇena siddham ||13||

yathā jñānādikaṁ nityam īśvarasya prakīrtyate |
tasya niśvasitaṇ vedas tathā nityaḥ prakīrtyatām ||14||

nanu prakṛte kim āgatam ? tatrāha—yatheti | yatheśvare kartṛtā-nirvāhakaṁ jñānādi-trayaṁ dharmi-grāhaka-mānena tārkikeṇa svīkṛtam, nāstikān prati yuktikaśayā tat svīkāritaṁ, tathāsmābhis tārkikādīn prati tayaiva tan-nirvāhakaṁ dehādi svīkāritam | yatheśvarasya jñānādikam aiśvaratvān nityaṁ, tathā tan-niśvasita-rūpo vedo’py aiśvaratvād eva nitya ity anicchadbhir api taiḥ svīkāryam | etena cchandāṁsi jajñire tasmād iti janyatva-śravaṇāt vedasyāpy anityatvaṁ yan manyante, tan nirastam | janeḥ prādurbhāvārthakatvena vivakṣita-vyāghātāt | yac ca, trayo vedasya kartāro muni-bhaṇḍa-niśācarā iti saugatair vedasya muny-ādi-racitatvam uktaṁ, tad api praty uktam | te hi pāpa-vāsanābhyuditād vidveṣāt tathā kalpayanti | yat tu niśvasitasya vāyu-rūpatvāt tasyākṣara-rāśi-rūpatvam asambhavīty āhus tad apīṣad dhiṣaṇam | avicintyatvena tat-sambhavāt | na hy asmat-prāṇavat tat-prāṇo vāyu-rūpaḥ, kintv aiśvaratvāt tad-vilakṣaṇa eveti kim anupapannam | api ca jalādeḥ kathañcid agny-ādi-rūpatvaṁ syād-vāde vijñānasya ghaṭādy-arthākāratvaṁ vijñāna-vāde bahutva-saṅkhyāyāḥ kārya-sthaulyārambhakatvam ārambha-vāde bruvantas te trayas tan-niśvasitasyātarkyasyākṣara-rāśi-rūpatvaṁ vaktuṁ kathaṁ trapante ||14||

vedasyāpauruṣeyatvam evaṁ kecit pracakṣate |
vedasyādhyayanaṁ sarvaṁ gurv-adhyayana-pūrvakam |
vedādhyayana-sāmānyād adhunādhyayanaṁ yathā ||15||

atha vaidikaika-deśi-matena vedasyāpauruṣeyatvaṁ tāvad āha—nanu vedaḥ pauruṣeyaḥ, śāstratvāt smṛti-śāstravat, kāṭhakādi-saṁjñātaś ceti cet, tatrāha—vedasyeti | kecid iti asmad-ukta-lakṣaṇaṁ vedam asvīkurvantaḥ karma-jaḍā ity arthaḥ | apauruṣeyatve teṣām anumānaṁ darśayati—vedasyeti | vedādhyayanaṁ sāmānyaṁ pakṣaṁ kṛtvā gurv-adhyayana-pūrvakatve sādhite pariśiṣṭam apauruṣeyatvaṁ sidhyed eveti  bhāvaḥ ||15||

tṛtīya-kṣaṇa-vidhvaṁso yaḥ śabdasyocyate paraiḥ |
sa tu bhramaḥ syān nityasya tirobhāvas tu yujyate ||16||

vedānityatva-vādinas tārkikāṁs tan-mukhena nirākaroti | nanu vedo nityo na, śabda-rāśitvāt | śabdasya cotpannaḥ kho vinaṣṭaḥ ka iti buddher anityatvam asandeham iti cet, tatrāha—tṛtīyeti | śabdasya tṛtīya-kṣaṇa-dhvaṁsa-pratiyogitvaṁ yat tad buddhy-udayāt tārkikair ucyate, sa khalu bhrama eva | tathā bruvantas te bhrāntā ity arthaḥ | vastutas tu nityasya tasya tirobhāva eva yukta ity āha—nityasyeti | tad ayaṁ prayogaḥ—śabdo nityaḥ, nityākāśa-guṇatvād ākāśa-niṣṭha-mahā-parimāṇavat | vyatireke ghaṭādi-niṣṭha-hrasvatvādivat | anityatve śabda-guṇam ākāśam iti lakṣaṇāsiddhiḥ | vāyu-preraṇāpreraṇābhyām śabdasya vyakty-avyaktī syātāṁ na tu svarūpa-vināśātmā dhvaṁsaḥ | na hi ghaṭe gṛhāntar-nihite tasya dhvaṁsaḥ śakyate vaktum | vyakty-avyaktī āvirbhāva-tirobhāvau | evaṁ ca śabda-mātrasya nityatvaṁ siddham ity ākāśe nityatvāśrayaṇe tārkika-matenānumānam etat | tad anityatva-vāde tv āpekṣikaṁ tad amṛtā devā itivat ||16||

īśvaro vibhur vijñāna-sukhātmā śrutibhir mataḥ |
vijñāna-ghana-śabdāder mūrtaḥ sa tu tathāvidhaḥ ||17||

evaṁ tārkika-yuktyā nāstikān pratīśvara-vedau jagat-kartṛ-pramāṇa-bhūtau nirūpya sātvataika-deśi-yuktyā ca tārkikān prati tau sa-vigraha-nityau pradarśya teṣu cārjavaṁ gateṣu tayor yāthātmyaṁ śruti-nayena svayaṁ vaktuṁ pravartate—īśvara ity ādibhiḥ | vibhu-vijñānānanda-rūpo ya ātmā sa eveśvaro, na tu vidyopādhiḥ sattva-tanuḥ | vijñānam ānandaṁ brahma, (Bṛhad-āraṇyakopaniṣad, 3.9.28) mahāntaṁ vibhum ātmānam (Kaṭhopaniṣad 1.2.4) ity-ādi-śrutibhyaḥ |

sa ca tathā-bhūto mūrta evety āha—vijñāneti | vijñāna-ghanānanda-ghanety-ādi-śruter evety arthaḥ | mūrto ghana iti bhagavān pāṇiniḥ | kaṭhinye’rthe hanter ap ghanaś cādeśa (Aṣṭādhyāyī 3.3.77) iti sūtrārthaḥ | anyathā śrutir vyākupyet | tasya mūrtatvaṁ tv acintya-śakti-siddham | acintya-śaktiḥ puruṣaḥ purāṇa ity ādi śruteḥ ||17||

viśeṣād dehi-bhāvena guṇitvena ca sa prabhuḥ |
sattāstīty-ādivad bhāti viduṣām api sarvadā ||18||

sa nirbhinna eveśvaro viśeṣa-balād deha-dehi-bhāvena guṇa-guṇi-bhāvena ca viduṣām api bhāsate | sattā satī kālaḥ sarvadāstīty ādau sattādeḥ sattādy-āśrayatvavat | na ca sattā satīty-ādi-buddhir bhramaḥ | sat ghaṭa ity-ādivad abādhāt | na cāropaḥ | siṁho devadatto netivat sattā satī neti kadāpy avyavahārāt | na ca sattādeḥ sattādy-antarābhāve’pi svabhāvād eva satīty-ādi-vyavahāraḥ | tasyaiveha tac-chabdenokteḥ | tasmān nirbhede’pi vastuni bheda-vyavahāro viśeṣād eva | viśeṣaś ca bheda-pratinidhir na bhedaḥ | sa cārthāpatti-siddho’vaśyam abhyupeyaḥ | taṁ vinā viśeṣaṇa-viśeṣya-bhāvādikaṁ na sambhavet | sa ca vastv-abhinnaḥ, sva-nirvāhakaś ceti nānavasthā | tasya tādṛśatvaṁ ca dharmi-grāhaka-pramāṇa-siddhaṁ jagat-kartur iva sārvajñādīty-adhikaṁ tu bhāṣya-pīṭhaka (1.15-22)-syamantakeṣu (2.23) vilokanīyam ||18||

sa mūlaṁ kila sarvasya na mūlaṁ tasya vidyate ||19||

nanu jagan-mūlatattv kīrtyamānasyāpi viriñcāder nārāyaṇa-mūlakatva-kīrtanān nārāyaṇasyāpi kiñcin mūlaṁ bhāvīti cet, tatrāha—sa mūlam iti | sa pareśo nārāyaṇaḥ sarvasya kāryasya mūlam | mūlaṁ viṣṇur hi devānām (Bhāg. 10.4.39) ity ādi-vacanebhyaḥ | na hi tasya mūlam asti, mūle mūlādarśanāt | evam evāha kapilo mūla-prakṛtiṁ nirūpayan—mūle mūlābhāvād amūlaṁ mūlam (sāṁkhya-sūtre 1.67) iti | sarveṣāṁ vādināṁ khalu mūla-kāraṇaṁ kiñcid abhyupeyam | anyathānavasthāpattir durvārā viriñcāder mūlatvaṁ tu bhrāntānuvāda-rūpam ato na teṣāṁ tattvam | yat tvayā mūlaṁ vaktavyaṁ tad asmākaṁ nārāyaṇa iti ||19||

acintya-śakti-sambandhād veda-rūpo vibhāty asau ||20||

evaṁ dharmiṇam īśvaraṁ nityam āpādya vedaṁ nityam āpādayati—acintyeti | asau caturbhuja-devākāro nārāyaṇo yathācintya-śaktyā tad-vilakṣaṇo haṁsādis tathā niḥśvasitāṁśenāviṣkṛtākṣara-rāśir anādito vibhātīti nityatvaṁ vedasya siddham | evam evoktaṁ śrutau—etad vai satyakāmety ādinā (Praśnopaniṣad  5.2) | tathaiva ṣaṣṭhe—vedo nārāyaṇaḥ sākṣāt svayambhūr iti śuśruma (Bhāg. 6.1.40) iti ||20||

yad asau vācako’bhyeti krameṇaikena sarvadā |
āvirbhāva-matas tasya budhā nityatvam ūcire ||21||

nārāyaṇa-rūpatvān nityatvaṁ vedasya śabdād āpāditam | athānumānenāpi tad āha—yad iti | asau vācako vedo yena krameṇa yathā-svara-varṇa-ghaṭitayānupūrvyā pūrva-kalpe īśvarād āvirbabhūva | tenaiva krameṇa para-kalpe’py āvirbhavaty atas tasya nityatvaṁ budhāḥ svāyambhuvādaya ūcire | tad ayaṁ prayogaḥ—vedo nityaḥ | ekānupūrvikatattv pratikalpam āvirbhāvāt | yathaika-svabhāvatattv punaḥ punar āvirbhavan matsya-kūrmādir īśvarāvatāraḥ | yan naivaṁ, tan naivaṁ, yathā muhur muhur utpadyamāno’smad-ādir jīva-deha iti ||21||

syān nityākṛti-vācitvāt kartr-abhāvāc ca nityatā |
kāṭhakādi-samākhyā tu tad-uccāraṇa-hetukā ||22||

anumānāntaram āha—syād iti | vedo nitya indrādy-arthākṛti-vācitvāt | gotvādi-vāci-gavādi-śabdavat | yan naivaṁ, tan naivaṁ, yathā yajñadattādi-śabdaḥ | yathā gotvādi-jātayo nityās tathendrādy-arthākṛtayaś ca | viśvakarma-nirmita-śāstre etā ākṛtayaḥ prasiddhāḥ | citra-karma-prasiddhaye indraṁ vajra-hastaṁ varuṇaṁ pāśa-hastaṁ yamaṁ daṇḍa-hastaṁ  likhanti | indrādi-vyakty-utpatteḥ pūrvaṁ sthitāyāḥ smṛtvā viriñcis tat-tad-vyaktīḥ sṛṣṭavān, ato nityās tāḥ |

aparam anumānam āha—vedo nityaḥ, kartṛ-śūnyatvāt kālavat | yan naivaṁ, tan naivaṁ, yathādhunika-kāvyādiḥ | śabdānityatva-pakṣe niyatānupūrvābhāvād yajñadattādi-śabdānām ādhunika-kāvyādīnāṁ cānityatvaṁ bodhyam |

nanu nityaś ced vedaḥ kartṛ-śunyatvāt tarhi kāṭhakādi-saṁjñā tasya katham ? kaṭhena proktaṁ kāṭhakam ity ādi tad-vyutpatter iti cet, tatrāha—kāṭhakādīti kaṭhena proktam uccāritaṁ, na tu racitam | nityatva-śravaṇa-vyākopād iti kaṭhādīnāṁ yad uccāraṇaṁ tad dhetukety arthaḥ |

etad uktam bhavati—mahā-pralayāvasāne sarveśvareṇākṛti-vidā sṛṣṭo’dhyāpita-vedaś ca brahmā vaidikaiḥ kaṭhādi-śabdais tu tat-tad-ākṛtīr vicintya tat-tad-vyaktīs tat-tac-chakti-yuktā nirmāya tad-upādhīñ jīvān tat-tad-grantha-pravartane viniyuṅkte | te’pi tat-tad-datta-jñāna-śaktayaḥ pūrva-pūrva-kaṭhādi-pravartitāṁs tān svarato varṇataś cāskhalitān adhītya pravartayantīti nityatvaṁ vedasya siddham | evam āha śrutiḥ—yo brahmāṇaṁ vidadhāti pūrvaṁ yo hi vedāṁś ca prahiṇoti tasmai iti (Śvetāśvataropaniṣad 6.18)| smṛtiś ca—

yathartāv ṛtu-liṅgāni nānā-rūpāṇi paryaye |
dṛśyante tāni tāny eva tathā-bhāvā yugādiṣu |
yugānte’ntarhitān vedān setihāsān maharṣayaḥ |
lebhire tapasā pūrvam anujñātāḥ svayambhuvā || ity ādyā | (Mahābhārata, Ādi-parva, 1.37/ Śānti-parva, 203.17)

evaṁ purāṇeṣu mārkaṇḍeyādi-saṁjñāś ca bodhyāḥ ||22||

jīva-vākyeṣu labhyante jīva-dharmā bhramādayaḥ |
vede tu naiva te santi sarvajña-vacanoccaye ||23||

vedasya nirdoṣatvaṁ vaktum āha – jīveti | bhramaḥ pramādo vipralipsā karaṇāpāṭavaṁ ceti catvāro jīveṣu doṣāḥ | tatrātasmiṁs tad-buddhir bhramaḥ | anavadhānatā pramādaḥ | svapratīta-viparīta-pratyāyanaṁ vipralipsā | indriya-māndyaṁ karaṇāpāṭavam | jīvāḥ khalu śuktikādiṣu rajatādīni pratiyanti | svāntike jāyamānaṁ gānam anyatra nihita-manaso na śṛṇvanti | jñāna-khalāḥ svāvagatān apy arthān śiṣyeṣu na prakāśayanti | nihita-manaso’pi karaṇa-māndyād yathāvad vastūni na gṛhṇantīti prasiddham | ta ete doṣās tad-vākyeṣu saṁkramante | ataḥ kapilādi-siddhāntānāṁ parasparaṁ vyāhatir dṛṣṭā | na tv ete doṣā vede santi tasya bhagavad-rūpatvena sarva-jñatvāt || 23 ||

sādhanaṁ yat phalaṁ cāha yathāyaṁ yad viśāradaḥ |
tathaiva sarvair nipuṇair yathoktaṁ tat pralabhyate ||24||

nirdoṣatve hetum āha—sādhanam iti | ayaṁ viśāradaḥ sarvajño vedaḥ | yat sādhanaṁ kārīryādi yathāha tasya phalaṁ ca vṛṣṭy-ādi yadāha tat tathaiva sarvair nipuṇair yathoktaṁ pralabhyate’nubhūyate | kārīryā vṛṣṭiḥ putreṣṭyā putraḥ | jyotiṣṭomena svargaḥ | jñānena mokṣaś cocyate vedena, tat sarvaṁ yathāvad dṛṣṭa-mato bhramādi-doṣa-śūnyo vedaḥ ||24||

ato brahmādibhir devair vaśiṣṭhādyair maharṣibhiḥ |
manvādyaiś cāpi vedo’yaṁ sarvārtheṣūpajīvyate ||25||

nipuṇāḥ sarve te ke ity apekṣāyām āha—ata iti | yasmān nityo nirdoṣo vedaḥ, ato brahmādibhir mahattamaiḥ sarvaiḥ sarveṣu dharmārtha-kāma-mokṣeṣu phaleṣu nimitteṣv eva veda upajīvyate āśrīyate, tad uktāny anuṣṭhāya tat-phalāny avāpyanta ity arthaḥ ||25||

brahmādyair arcito’py eṣa yadi kaiścin narādhamaiḥ |
ghūkair iva ravir nābhivīkṣyate tasya kā kṣatiḥ ||26||

nanu yad īdṛśo vedas tarhy arhadādayaḥ kathaṁ tam avamanyante ? tatrāha—brahmādyair iti | tair mahattamair idānīntanaiś ca mahadbhiḥ sarvair arcitaḥ samāśrito’py eṣa vedo yadi saugatādibhiḥ kaiścin manuṣyāpasadair ulūkair bhānur iva nābhivīkṣyate nāṅgīkriyata ity arthaḥ | tarhi asya kāpūjyatā-lakṣaṇā kṣatiḥ syāt ? na kāpīti | yathā deva-mānavādibhiḥ sarvaiḥ sat-kriyamāṇaḥ sūryas taru-koṭareṣu nihnuvānair ghūkair na vīkṣyate, naitāvatā tasya prabhāva-hānis tadvat | tathā ca pāmarāṇāṁ kā katheti ||26||

arhat-prabhṛtayaḥ śāstre svakīye yat phalaṁ jaguḥ |
tan naiva labhyate kvāpi tatas tat kalpitaṁ bhavet ||27||

|| iti siddhānta-darpaṇe nāstika-nirāsaḥ prathamā prabhā ||

arhad-ādi-śāstrasya kalpitatvāt tad-ukta-sādhanāt sādhyaṁ nāstīty āha—arhad iti | te hy evaṁ kalpayanti | ātma-dharmādharma-pudgala-kālākāśāḥ ṣaṭ-padārthās teṣāṁ syād-astīty-ādi-rūpeṇa sapta-bhaṅginā nyāyenāsthairya-bhāvanam | ghāty-aghāti-śabda-vācyena pāpa-puṇya-rūpeṇa karmāṣṭakena veṣṭitasya jīvasya samyag-darśana-jñāna-cāritraiḥ sādhanair āvṛtais tad-aṣṭakāt pañjarāt kīrasyeva vinirgatasya tasyālokākāśa-vartinyām ativistīrṇāyāṁ śilāyām āroho muktir iti | na caitat kenāpi kutrāpi pratītaṁ mālatī-mādhavādi-nāṭakārthavat prakalpanay  nibaddhatvāt | na caitan-mata-sthānāṁ kiñcin mokṣa-cihnaṁ—pratyakṣa-nārakitvenāvagatatvāt | evaṁ bauddhānāṁ ca bhāva-kṣaṇika-vādināṁ na kāpy āstheti | kā kathā teṣām iti nāstikā nirākṛtāḥ ||27||

|| iti prathamā prabhā vyākhyātā ||

  1.   (ga) siddhiṁ karoti ca.prathamā prabhā
  2.   These verses were quoted by Jīva Gosvāmī in his Tattva-sandarbha, 14.1. A similar passage appears in the Viṣṇu Purāṇa from verse 3.4.11, in the Kurma Purāṇa from verse 1.5.15, and in the Brahmāṇḍa Purāṇa from verse 1.34.16.
  3.   (ga) iti smṛtyā ca vācya-vācakasya nityatvaṁ prakīrtyate ity arthaḥ |
  4.  (gha),(ṅa) sa tu kāraṇam.
  5.   prāṇi-karmānurūpa-phala-prado bhagavān nāyaṁ deho deha-bhājām ity ādi-diśokty-upadiṣṭa-niṣṭhān śiṣyān prati parataḥ mūrtitvenāvagataḥ prayacchati tebhyas tad-abhīṣṭāni ity ādi ||
  6.   (ga) nirvāhanīyam ity arthaḥ |
  7.   ātma-janyā bhaved icchā icchā-janā bhavet kṛtiḥ |
    kṛti-janyā bhavec ceṣṭā taj-janyaiva kriyā bhavet || [vai.vi. 5.1.1]
  8.   trayo vedasya kartāro bhaṇḍa-dhūrta-niśācarāḥ iti sarva-darśana-saṅgrahe cārvāka-darśanam ||
  9.   śloka-vārtikasya vacanam idam.
  10.   mīmāṁsā-nyāya-prakāśa-ṭīkāyāṁ—atra sarva-śabdena nikhila-śākhā-sambandhi vedādhyayanaṁ gṛhyate, na tu nikhila-kāla-vṛtti, ataś ca atīta-kāla-vṛtti nikhila-śākhādhyayanasya pakṣatvaṁ bodhyam | evaṁ gurv-adhyayna-pūrvakatvaṁ sādhyaṁ, vedādhyayantvaṁ hetuḥ, ādhunikādhyayanasya dṛṣṭāntateti vivekaḥ ||
  11.   This verse is quoted by Jīva Gosvāmī in his Paramātmā Sandarbha, Anuccheda 58, as belonging to the Śvetāśvatara Upaniṣad.
  12.  anupapadyamānārtha-darśanenopapādakārthāntara-kalpanam arthāpattiḥ ||

Durgā stuti (durgA stuti) (from the Mahabharata)

(From the 7th adhyaya(adhyaya) of the pāṇḍava-praveśa-parva(pANDava-pravesha-parva) of the virāṭa-parva(virATa-parva))

 

Devanagari script

 

वैशम्पायन उवाच

विराटनगरं रम्यं गच्छमानो युधिष्ठिरः।
अस्तुवन्मनसा देवीं दुर्गां त्रिभुवनेश्वरीं॥१॥।
यशोदार्भसंभतां नारायणवरप्रियाम्
नन्दगोकुले जतां मङ्गल्यां कुलवर्धिनीम्॥२॥
कंसविद्रावणकरीमसुराणां क्षयंकरीं।
शीलातटविनिक्षिप्तामाकाशं प्रति गामिनीम्॥३॥
वासुदेवस्य भगिनीं दिव्यमाय्लविभुशितां।
दिव्याम्बरधरां देवीं ख्गखेटकधारिणीम्॥४॥
भारावतरणे पुण्ये ये स्मरन्ति सदा शिवां।
तान्वै तारयते पापात्पङ्के गामिव दुर्वलाम्॥।५॥
स्तोतुं प्रचक्रमे भूयो विविधैः स्तोत्रसंभवैः।
आम्त्र्य दर्शनाकाङ्क्षी राजा देवीं सहानुः॥६॥
नमोस्तु वरदे कृष्णे कुमारि ब्रह्मारिणि
बालार्कसद्र्शाकारे पूर्णचन्द्रनिभानने॥७॥
चतुर्भुजे चतुर्वक्त्रे पनश्रोणिपयोधरे।
मयूरपिच्छवलये केयूराङ्गदधारिणि॥८॥
भासि देवि यथा पद्मा नारायणप्ररिग्रहः।
स्वरुपं ब्रह्मचर्यं च विशदं तव खेचरि॥९॥
कृष्णच्छविसमा कृष्णा संकर्षणसमानना।
बिभ्रती िपुलौ बाहू शक्रध्वजसमच्छ्रयौ॥१०॥
पात्री च पङ्कजी घण्टी स्त्री बिशुद्धा च या भुवि।
पाशं धनुर्महाचक्रं वििधान्यायुधानि च॥११॥
किण्डलाभ्यां सुपूर्णाभ्यां कर्णाभ्यां च विभुशिता।
चन्द्रविस्पर्धिना देवि मुखेन त्वं विराजसे॥१२॥
मुकुटेन विित्रेण केशबन्धेन शोभिना।
भुजङ्गभोगवासेन श्रिणसुत्रेण राजता॥१३॥
विभ्राजसे चबद्धेन भोगेनेवेह मन्दरः।
ध्वजेन शिखिपिच्छानामुच्छ्रितेन विराजसे॥१४॥
कौमारं व्रतमास्थय त्रिदिवं पावितं त्वया।
तेन त्वं स्तूयसे देवी त्रिदशैः पूज्यसेऽपि च॥१५॥
त्रैलोक्यरक्णार्थाय महिषासुरनाशिनि।
प्रसन्ना मे सुर्रेष्े दयां कुरु शिवा भव॥१६॥
जया त्वं विजया चैव संग्रामे च जयप्रदा
ममापि विजयं देहि वरदा त्वं च सांप्रतम्॥१७॥
विन्ध्ये चैव नगश्रेष्े तव स्थानं हि शाश्वतम्
कालि कालि महाकालि ीधुमांसपशुप्रिये॥१८॥
कृतानुयात्रा भूतैस्त्वं वरदा कामचारिणी।
भारावतारे ये च त्वां संस्मरि्यन्ति मानवाः॥१९॥
प्रणमन्ति च ये त्वां हि प्रभाते तु नरा भुवि।
 तेां दुर्लभं किंचित्पुत्रतो धनतोपि ा॥२०॥
दुर्गात्तारयसे दुर्गे तत्त्वं ुर्गा स्मृता जनैः
कान्तारेष्ववसन्नानां मग्नानाम् च महार्णवे।
दस्युभिर्वा निरुद्धानां त्वं गतिः परमा नृणाम्॥२१॥
जलप्रतरणे चैव कान्तारेष्वटवीषु च।
ये स्मरन्ति महादेवि न च सीदन्ति ते नराः॥२२॥
त्वं कीर्तिः श्रीर्धृतिः सिद्धिर्ह्रीर्विद्या संततिर्मतिः।
संध्या रात्रिः प्रभा निद्रा ज्योत्स्ना कान्तिः क्षमा दया
नृणां च बन्धनं मोहं पुत्रनाशं धनक्यम्
व्याधिं मृत्युं भयं चैव पूजिता नाशयिष्यसि॥२४॥
सोहं राज्यात्परिभ्रष्टः रणं त्वां प्रपन्नवान्।
प्रणतश्च यथा मूर्ध्ना तव देवि सुरेश्वरि॥२५॥
त्राहि मां पद्मपत्राक्शि सत्ये सत्या भवस्व नः।
शरणं भव मे दुर्गे शरण्ये भक्तवत्सले॥२६॥
एवं स्तुता हि सा देवी दर्शयामास पाण्डवम्
पगम्य तु राजानमिदं वचनमब्रवीत्॥२७॥

देव्युवाच

शृणु राजन्महाबाहो मदीयं वचनं प्रभो।
भवि्यत्यचिरादेव संग्रामे विजयस्तव॥२८॥
मम प्रसादान्निर्जित्य हत्वा कौरववाहिनीम्।
राज्यं निष्कण्टकं कृत्वा भोक्यसे मेदिनीं पुनः॥२९॥
भ्ातृभिः सहितो राजन्प्रीतिं प्राप्स्यसि पुष्कलाम्
मत्प्सादाच्च ते सौख्यमारोग्यं च भविष्यति॥३०॥
ये च संकीर्तयिष्यन्ति लोके विगतकल्मषाः।
तेषां तुष्टा प्रदास्यामि राज्यमायुर्वपुः सुतम्॥३१॥
प्रवासे नगरे ापि संग्रामे शत्रुसंकटे।
अटव्यां दुर्गकान्तारे सागरे गहने गिरौ॥३२॥
ये स्मरिष्यन्ति मां ाजन्यथाहं भवता स्मृता।
न तेां दुर्लभं किंचिदस्मिल्लोके भविष्यति॥३३॥
इदं स्तोत्रवरं भक्त्या ृणयाद्वा पेत वा।
तस्य सर्वाणि कार्याणि सिद्धिं यास्यन्ति पाण्डवाः॥३४॥
मत्प्सादाच्च वः सर्वान्विराटनगरे स्थितान्
न प्रज्ञास्यन्ति कुरो नरा व तन्निवासिनः॥३५॥

वैशम्पायन उवाच
इत्युक्त्वा वरदा देवी युधिष्टिरमरंदमम्।
रक्षाम् कृत्वा च पाण्डूनां तत्रैवान्तरधीयत॥३६

 

Velthuis transliteration

vai”sampaayana uvaaca

viraa.tanagara.m ramya.m gacchamaano yudhi.s.thira.h|
astuvanmanasaa devii.m durgaa.m tribhuvane”svarii.m||1|||
ya”sodaagarbhasa.mbhuutaa.m naaraaya.navarapriyaam
nandagopakule jaataa.m ma”ngalyaa.m kulavardhiniim||2||
ka.msavidraava.nakariimasuraa.naa.m k.saya.mkarii.m|
“siilaata.tavinik.siptaamaakaa”sa.m prati gaaminiim||3||
vaasudevasya bhaginii.m divyamaaylavibhu”sitaa.m|
divyaambaradharaa.m devii.m kha.dgakhe.takadhaari.niim||4||
bhaaraavatara.ne pu.nye ye smaranti sadaa “sivaa.m|
taanvai taarayate paapaatpa”nke gaamiva durvalaam|||5||
stotu.m pracakrame bhuuyo vividhai.h stotrasa.mbhavai.h|
aamantrya dar”sanaakaa”nk.sii raajaa devii.m sahaanuja.h||6||
namo.astu varade k.r.s.ne kumaari brahmacaari.ni
baalaarkasadr”saakaare puur.nacandranibhaanane||7||
caturbhuje caturvaktre piina”sro.nipayodhare|
mayuurapicchavalaye keyuuraa”ngadadhaari.ni||8||
bhaasi devi yathaa padmaa naaraaya.naprarigraha.h|
svarupa.m brahmacarya.m ca vi”sada.m tava khecari||9||
k.r.s.nacchavisamaa k.r.s.naa sa.mkar.sa.nasamaananaa|
bibhratii vipulau baahuu “sakradhvajasamucchrayau||10||
paatrii ca pa”nkajii gha.n.tii strii bi”suddhaa ca yaa bhuvi|
paa”sa.m dhanurmahaacakra.m vividhaanyaayudhaani ca||11||
ki.n.dalaabhyaa.m supuur.naabhyaa.m kar.naabhyaa.m ca vibhu”sitaa|
candravispardhinaa devi mukhena tva.m viraajase||12||
muku.tena vicitre.na ke”sabandhena “sobhinaa|
bhuja”ngabhogavaasena “sri.nasutre.na raajataa||13||
vibhraajase caabaddhena bhogeneveha mandara.h|
dhvajena “sikhipicchaanaamucchritena viraajase||14||
kaumaara.m vratamaasthaaya tridiva.m paavita.m tvayaa|
tena tva.m stuuyase devii trida”sai.h puujyase.api ca||15||
trailokyarak.sa.naarthaaya mahi.saasuranaa”sini|
prasannaa me sura”sre.s.the dayaa.m kuru “sivaa bhava||16||
jayaa tva.m vijayaa caiva sa.mgraame ca jayapradaa
mamaapi vijaya.m dehi varadaa tva.m ca saa.mpratam||17||
vindhye caiva naga”sre.s.the tava sthaana.m hi “saa”svatam
kaali kaali mahaakaali siidhumaa.msapa”supriye||18||
k.rtaanuyaatraa bhuutaistva.m varadaa kaamacaari.nii|
bhaaraavataare ye ca tvaa.m sa.msmari.syanti maanavaa.h||19||
pra.namanti ca ye tvaa.m hi prabhaate tu naraa bhuvi|
na te.saa.m durlabha.m ki.mcitputrato dhanato.api vaa||20||
durgaattaarayase durge tattva.m durgaa sm.rtaa janai.h
kaantaare.svavasannaanaa.m magnaanaam ca mahaar.nave|
dasyubhirvaa niruddhaanaa.m tva.m gati.h paramaa n.r.naam||21||
jalapratara.ne caiva kaantaare.sva.tavii.su ca|
ye smaranti mahaadevi na ca siidanti te naraa.h||22||
tva.m kiirti.h “sriirdh.rti.h siddhirhriirvidyaa sa.mtatirmati.h|
sa.mdhyaa raatri.h prabhaa nidraa jyotsnaa kaanti.h k.samaa dayaa
n.r.naa.m ca bandhana.m moha.m putranaa”sa.m dhanak.sayam
vyaadhi.m m.rtyu.m bhaya.m caiva puujitaa naa”sayi.syasi||24||
so.aha.m raajyaatparibhra.s.ta.h “sara.na.m tvaa.m prapannavaan|
pra.nata”sca yathaa muurdhnaa tava devi sure”svari||25||
traahi maa.m padmapatraak”si satye satyaa bhavasva na.h|
“sara.na.m bhava me durge “sara.nye bhaktavatsale||26||
eva.m stutaa hi saa devii dar”sayaamaasa paa.n.davam
upagamya tu raajaanamida.m vacanamabraviit||27||

devyuvaaca

“s.r.nu raajanmahaabaaho madiiya.m vacana.m prabho|
bhavi.syatyaciraadeva sa.mgraame vijayastava||28||
mama prasaadaannirjitya hatvaa kauravavaahiniim|
raajya.m ni.ska.n.taka.m k.rtvaa bhokyase medinii.m puna.h||29||
bhraat.rbhi.h sahito raajanpriiti.m praapsyasi pu.skalaam
matprasaadaacca te saukhyamaarogya.m ca bhavi.syati||30||
ye ca sa.mkiirtayi.syanti loke vigatakalma.saa.h|
te.saa.m tu.s.taa pradaasyaami raajyamaayurvapu.h sutam||31||
pravaase nagare caapi sa.mgraame “satrusa.mka.te|
a.tavyaa.m durgakaantaare saagare gahane girau||32||
ye smari.syanti maa.m raajanyathaaha.m bhavataa sm.rtaa|
na te.saa.m durlabha.m ki.mcidasmi~mlloke bhavi.syati||33||
ida.m stotravara.m bhaktyaa “s.r.nuyaadvaa pa.theta vaa|
tasya sarvaa.ni kaaryaa.ni siddhi.m yaasyanti paa.n.davaa.h||34||
matprasaadaacca va.h sarvaanviraa.tanagare sthitaan
na praj~naasyanti kuravo naraa vaa tannivaasina.h||35||

vai”sampaayana uvaaca
ityuktvaa varadaa devii yudhi.s.tiramara.mdamam|
rak.saam k.rtvaa ca paa.n.duunaa.m tatraivaantaradhiiyata||36