{"collection":"tantra","html_url":"https://unchartedknowledge.5gfusion.net/browse/tantra/htg/htg27.htm","path":"tantra/htg/htg27.htm","source_url":"https://sacred-texts.com/tantra/htg/htg27.htm","text":"Hymns to the Goddess, by John Woodroffe (Arthur Avalon), [1913]\n1\nI SEEK refuge with Tripurasundar\u012b,\u00a01\n Who wanders in the Kadamba forest;\u00a02\n The spouse of the Three-eyed One,\u00a03\n Bank of cloud (in the sky of the heart) of numbers of sages,\u00a04\nWhose hips defeat the mountain by their greatness.\u00a01\n Who is served by celestial women,\n Whose eyes are like the newly blown lotus,\n And who is dark as the colour of a freshly formed rain-cloud.\u00a02\n2\nI seek refuge with Tripurasundar\u012b,\n The Spouse of the Three-eyed One,\n Who dwells in the Kadamba forest,\n And who is ever wandering;\n The Large-eyed One who holds a golden v\u012bn\u0101,\u00a03\n Wearing a necklace of priceless gems,\n Whose face is glowing with wine,\u00a04\n And who of Her mercy grants prosperity to Her devotees.\n3\nEver are we protected by Her whose abode is the Kadamba forest,\n The weight of whose breasts are garlanded with glittering gems,\n Whose breasts are rising,\u00a05\nAnd excel the mountain in greatness;\n Whose cheeks are flushed with wine,\u00a01\n Ever singing sweet songs; the playful one,\u00a02 dark as a cloud,\n Ever compassionate to all.\n4\nI seek refuge with Tripurasundar\u012b,\n The Spouse of the Three-eyed One,\n Who stays in the Kadamba forest,\n Who is seated in the golden circle and dwells in the six lotuses,\u00a03\n Ever revealing like lightning the great power (of devotees),\u00a04\n Whose beauty is like that of the Jaba flower,\u00a05\n And whose brow is adorned with the full moon.\n5\nI take refuge with Her, the sweet speaker,\n Daughter of the sage Matanga,\u00a06\nWhose breast is adorned with the vin\u0101.\u00a01\n And whose head is beauteous with locks of curling hair;\n Who dwells in the lotus;\u00a02\n The destroyer of the wicked,\n Whose eyes are reddened with wine;\u00a03\n The charmer of the enemy of the God of Love.\u00a04\n6\nI take refuge with Tripurasundar\u012b,\n The Spouse of the Three-eyed One,\n Who should be meditated upon as in the first flush of Her nubile youth,\u00a05\n Her blue garment stained with drops of blood.\u00a06\n Holding the wine-cup,\u00a07\n Her eyes rolling with wine;\u00a08\nWith heavy, high, and close-set breasts,\u00a01\n Dark of colour, and with dishevelled hair.\u00a02\n9\nAt time of recitation I remember the Mother,\n Lustrous as the scarlet hibiscus,\u00a03\n Her body pasted with saffron and sandal,\n Her hair kissed by musk;\u00a04\n The Mother with smiling eyes,\u00a05\n With red garland, ornaments, and raiment,\n Who holds the arrow, bow, noose, and goad;\u00a06\n The charmer\u00a07 of countless men.\n8\nI worship the World-Mother\n Who is served by celestial women,\n The Spouse of Indra,\n \u00a0\u00a0\u00a0\u00a0\u00a0Skilful in plaiting hair;\u00a01\n \u00a0\u00a0\u00a0\u00a0\u00a0The devoted Spouse of Brahm\u0101,\n \u00a0\u00a0\u00a0\u00a0\u00a0Anointed with sandal paste;\n \u00a0\u00a0\u00a0\u00a0\u00a0The Spouse of Vi\u1e63\u1e47u,\n \u00a0\u00a0\u00a0\u00a0\u00a0Adorned with pleasing ornaments.\n169:1 The Dev\u012b is so called as the Spouse of \u015aiva, destroyer of the tripura, or cities of the three Asuras--Kamal\u0101k\u1e63a, Tarak\u0101k\u1e63a, and Vidyun-m\u0101li. According to the K\u0101lik\u0101 Pur\u0101\u1e47a, Para\u015biva is Tripur\u0101, because he has three pura in Him, His body becoming triple upon the manifestation therein of Brahm\u0101, Vi\u1e63\u1e47u, and \u015aiva. The Dev\u012b is then the \u015aakti of Parama\u015biva.\n169:2 The Kadamba (Nauclea cadamba) is a tree with orange fragrant blossom whereunder K\u1e5b\u1e63\u1e47a played (see \u0100dy\u0101k\u0101lisvar\u016bpa\u015btotra in Mah\u0101nirv\u0101\u1e47a Tantra). Kadamba also denotes number (multitude), and in this sense the Kadamba forest is the universe which the Dev\u012b permeates.\n169:3 \u015aiva with the central eye of wisdom. \u015aiva is also Tryambaka, because He is the father of the three Devas, Brahm\u0101, Vi\u1e63\u1e47u, and Rudra (Tark\u0101langk\u0101ra Commentary, Mah\u0101nirv\u0101\u1e47a Tantra). The \u1e5agvidh\u0101na uses it as equivalent of Mah\u0101deva.\n169:4 Muni. As the bank of cloud gives water, so She quenches the spiritual thirst of munis.\n170:1 Nitambajitabhudaram. Nitamba literally means buttocks, which, however, here reads rather absurdly in English, the side or hips being p\u0101r\u015ba, kak\u1e63a, or shroni (cf. tenth \u015bloka of the Karpur\u0101khyastava \"Samant\u0101d\u0101pinastana-jaghanadhrikyauvanavat\u012b\")\n170:2 That is, of the dark blue colour seen when the blue of the sky appears through a freshly-formed black rain-cloud.\n170:3 A stringed musical instrument of that name.\n170:4 Mukhasamullasattv\u0101runim. V\u0101runi is wine made from rice. Here and in following verses the divine ambrosia (am\u1e5bta) is referred to.\n170:5 \"Rising\" (cf. Durg\u0101dhy\u0101na in \"Dev\u012b Pur\u0101\u1e47a\") p\u012bnonnata payodhar\u0101m. As to weight and greatness, see Annap\u016br\u1e47\u0101dhy\u0101na, Bhuvane\u015bvaristotra, \"\u0101p\u012bvarastanatating tanuvrittamadhy\u0101m,\" and Introduction.\n171:1 Mad\u0101runakapolaya (see n. 4, p. 170).\n171:2 Lilay\u0101. Play (l\u012bl\u0101) is the mark of a Deva, and the Dev\u012b's substance is play (lil\u0101may\u012b). The Dev\u012b is Lalit\u0101 (\"She who plays\"): Padma Pur\u0101\u1e47a says: \"Having passed beyond the world She plays, hence She is called Lalit\u0101.\" But the Creation is also Her play.\n171:3 \u1e62a\u1e0d\u0101mbhu--that is, the six cakra or centres in the human body: the mul\u0101dh\u0101ra, sv\u0101dih\u1e63\u1e6dh\u0101na, manip\u016bra, an\u0101hata, vi\u015buddha, and \u0101jn\u0101padmas (see the translation of the Satcakra Nir\u016bpa\u1e47a from the Sanskrit, The Serpent Power). The Dev\u012b exists as Ku\u1e47\u1e0dalin\u012b in these cakra.\n171:4 Satatasiddhisaudaminim. Siddhi (power so called), which lies latent, is instantly brought to light by Her.\n171:5 Scarlet hibiscus, the T\u0101ntrik flower sacred to the Dev\u012b.\n171:6 \u1e5a\u1e63i.\n172:1 The musical instrument which She holds and which rests on Her breast.\n172:2 For she is also Kamal\u0101 or Lak\u1e63m\u012b.\n172:3 Mad\u0101run\u0101vilochanam (see p. 170. note 4).\n172:4 That is, charmer of \u015aiva who destroyed K\u0101madeva 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.\n172:5 Smaretprathama pu\u1e63pin\u012bm, literally \"as having the first 'flower'\" which is used in the same symbolical sense as in English. The pu\u1e63potsava is the religious festival held on its first appearance at puberty.\n172:6 Rudhirav\u012bndun\u012blambaram--that is, stained with the pu\u1e63pa (\"flower\"). As this first shows itself when woman is ready to bear, so in the blue sky, which is the Dev\u012b's garment, signs are seen which herald Her creation.\n172:7 Grih\u012btamadhup\u0101nik\u0101m.\n172:8 Madhuvighurnanetranchalam (see p. 170, n. 4).\n173:1 Ghanastana bharonnat\u0101m: \"heavy\" (cf. Annap\u016br\u1e47adhy\u0101na Annaprad\u0101na-nirat\u0101m stanabh\u0101ranamr\u0101m\"); \"high\" (cf. Durg\u0101dhyana, ante Introduction); \"close,\" so that, as it is said in the Kumar\u0101sambhavam (chap. i.) of Kalid\u0101sa: \"Even the filament of a lotus could not be passed between them\" (\"mrin\u0101las\u016btr\u0101ntaramapyalabhyam\").\n173:2 Galitachikur\u0101m. The Dev\u012b in this and other forms, as K\u0101l\u012b, T\u0101r\u0101 and Chinnamast\u0101 is so represented. The epithet is a common one in Tantra (cf. Karp\u016br\u0101distotra, verse 3).\n173:3 Jaba, v. ante. So also the Lalit\u0101 (verse 147), \"whose body is like the China rose.\"\n173:4 See the \u0100dy\u0101k\u0101lisvar\u016bpa Stotra in the Mah\u0101nirv\u0101\u1e47a Tantra.\n173:5 The Dev\u012b is, according to the Lalit\u0101 Sahasran\u0101ma (verse 59) ch\u0101ruh\u0101sa (with beautiful smile), indicating a certain state of consciousness (prabodha) of highest bliss.\n173:6 These are Her weapons. The Tantrar\u0101ja (V\u0101sana chap.) says: \"Mind is the bow of sugar-cane, desire the noose, anger the goad, and the five subtle sources of the elements (tanm\u0101tra) the five arrows of flowers.\" But the Yogin\u012bhridaya says: \"The noose is Icc\u0101\u015bakti, and goad Jn\u0101n\u0101\u015bakti, and the bow and arrows Kriy\u0101\u015bakti.\"\n173:7 She deludes men with her m\u0101y\u0101; hence the Lalit\u0101 (verse 137) calls Her \"all-bewildering\" (sarvamohin\u012b). The Kurma Pur\u0101\u1e47\u0101 says: \"This m\u0101y\u0101 is dear to me by which the world is bewildered. I bewilder the whole universe with the Devas, Daityas, and men.\"\n174:1 Cikurabandhasairi\u1e47dhrik\u0101m: for Her hair, which is in some of Her aspects dishevelled, is in others beautifully arranged.","title":"Hymns to the Goddess: From \u015aankar\u0101c\u0101rya: Tripurasundar\u012b (Tripurasundar\u012bstotra)","type":"page"}