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Gauridashakam -गौरीदशकम् Gauridashakam -गौरीदशकम्

लीलालब्धस्थापितलुप्ताखिललोकां
लोकातीतैर्योगिभिरन्तश्चिरमृग्याम् ।
बालादित्यश्रेणिसमानद्युतिपुञ्जां
गौरीममम्बामम्बुरुहाक्षीमहमीडे ॥ १॥

Lilaalabdha-sthaapita-luptaakhilalokaam
Lokaatitair yogibhir antash ciramrgyaam
Baalaaditya-shreïisamaana-dyutipunjaam
Gaurim ambaam amburuhaakshim aham ide(1)


I adore Gauri, the Divine mother with lotus-like eyes. All the worlds were brought into being sustained and made to disappear by Her with effortless ease. She is being sought for long in their heart order of things. This Divine Goddess is as refulgent as the collective lustre of a row of rising Suns.

Devi is but the kinetic aspect of the Supreme Self that brings about the creation, sustenance and dissolution of the Universe. This is evident in all Devi stotras. The `Devi Maahaatmya' says, ``Srishtisthiti, vinaashaanaam shaktibhite sanaatani''. She is the refulgent gem that is inlaid in the casket of the mind of the sages - munijanamanah petiratnam, says Mika kavi describing the Goddess at Kanchi in his Mikapancashati-Stutishatakam (29).
The last line of this verse is the refrain recurring in the decad of verses.

प्रत्याहारध्यानसमाधिस्थितिभाजां
नित्यं चित्ते निर्वृतिकाष्ठां कलयन्तीम् ।
सत्यज्ञानानन्दमयीं तां तनुरूपां
गौरीमम्बामम्बुरुहाक्षीमहमीडे ॥ २॥


Pratyaahaara-dhyaana-samaadhi sthitibhaajaam
Nitiyam citte nirvritikaasthaam kalayantim
Satyajnaanaandamayim taam tanuripaam
Gaurim ambaam amburuhaakshim aham ide(2)

I adore Gauri, the divine mother with lotus-like eyes. She generates supreme bliss for ever in the minds of those who have attained the state of Samaadhi or deep trance after passing through the state of pratyaahaara and dhyaana. Her real being is Truth-consciousness-bliss; yet she takes the form (of Gauri) to help the devotees.

Pratyaahaara is a stage in `yoga' when the sense organs that detract the mind into the channels of lust, anger and ignorance are held in check and the mind is in its state of pristine purity. Dhyaana is that continuous meditation on the appropriate object without being sidetracked on irrelevant paths. Samaadhi, says Yaajnavalkya, is the togetherness of the soul and the Supreme Self. Devi represents the Supreme Bliss and hence is described elsewhere as aanandavalli. Devi being `karuïamyi, the Compassionate mother, takes the form of Gauri to help the `Saadhakas' realise the Truth.

चन्द्रापीडानन्दितमन्दस्मितवक्त्रां
चन्द्रापीडालंकृतनीलालकभाराम् ।
इन्द्रोपेन्द्राद्यर्चितपादाम्बुजयुग्मां
गौरीमम्बामम्बुरुहाक्षीमहमीडे ॥ ३॥


Chandraapidaanandita-mandasmitavaktraam
Chandraapidaamkrita-nilaalakabhaaraam
Indropendraadyarcita-paadaambujyugmaam
Gaurim ambaam amburuhaakshim aham ide.(3)

I adore Gari, the Divine mother, with lotus-like eyes. Her face is marked by a gentle smile, happiness being infused in her by the moon-crested Lord (shiva). Her black tresses are adorned by the jewel of moon. Her pair of lotus-like feet are worshipped by gods such as Indra and Upendra.
Shañkara visualises the ideal happy pair shiva-Gauri. The presence of the moon is fancied by the poet to cause `aananda' in shiva and `smita' in Gauri. In the second line there is disharmony in contrast with the harmony in the first line. The black tresses are shown in contrast with the white moon. There is nothing incompatible in the Supreme Being which encompasses everything positive and negative, light and darkness, being and non-being. The scriptures declare that the Supreme Spirit is beyond all the relativities of life. As shvetaashvatara puts it `Yadaatamas tan na divaa raatrih na sat na caasat' IV. 18 - `When one is rid of ignorance and becomes one with the Supreme, there is no day or night, no being or non-being'. This is negative way of expressing the all-embracing character of the Supreme that Siva or for that matter Gari is. In the hierarchy of Gods like Indra and others the Supreme God-head is Gauri.

आदिक्षान्तामक्षरमूर्त्या विलसन्तीं
भूते भूते भूतकदम्बप्रसवित्रीम् ।
शब्दब्रह्मानन्दमयीं तां तटिदाभां
गौरीमम्बामम्बुरुहाक्षीमहमीडे ॥ ४॥


Adikshaantaam aksharamirtyaa vilasantim
Bhute bhute bhutakadamba-prasavitrim
Sabdabrahmaanandamayim taam tatidaabhaam
Gaurim ambaam amburuhaakshim aham ide(4)

I adore Gauri, the Divine mother, with lotus-like eyes. She is in the form of `akshara' beginning form `a' and ending with `ksh'. She creates the various living beings in everyone of the cosmic elements. She is of the nature of Subdabrahman identical with the Supreme Bliss. She is as refulgent as the streak of lightning.
The entire gamut of speech is but a series of permutations and combinations of the string of sounds represented by the letters beginning with `a' and ending with `ksh'. These are the various manifested forms of the `akshara' (imperishable) Reality. Bhartriharim the expositor of shabdabrahman says, Vaakyapaadiyam I. 1. `The Word-Reality is that Naada-brahman and it is the source of the world of things made of the cosmic elements. Rightly therefore has the Divine mother been identified with `the form of letters' the symbols of eternal sound that constitutes the source of the elemental world of tattvas. `shabda brahman' is none other than the Upanishadic `aanandam brahman'.

मूलाधारादुत्थितवीथ्या विधिरन्ध्रं
सौरं चान्द्रं व्याप्य विहारज्वलिताङ्गीम् ।
येयं सूक्ष्मात्सूक्ष्मतनुस्तां सुखरूपां
गौरीमम्बामम्बुरुहाक्षीमहमीडे ॥ ५॥


Mulaadhaaraad-utthitavithyaa Vidhirandhram
Sauram caandram vyaapya vihaarajvalitaangim
Yeyam sikshmaat sikshmatanus taam sukharipaam
Gaurim ambaam amburuhaakshim aham ide.(5)

I adore Gauri, the Divine mother with lotus-like eyes. The shakti arises from the mulaadhaara goes up through the upward path to the Brahmarandhra, pervading the Solar and Lunar kalaas, assuming a lustrous frame as she is engaged in this sportive act. Her form is subtler that every other subtle thing and is blissful in content.
This verse refers to the rousing of Kundalini shakti, otherwise called `Maaheshvairi sakti'. The `Kundalini' located at the base of the spine when aroused by due yogic process to intense activity rushed up through the various aadhaaras or loci of power `mulaadhaara' etc, along `sushumnaa', and on the Candrakalaa and Siryakalaa being activised brings in the ecstatic experience of oneness with the Supreme Bliss. This is marked by the unfolding of the `Sahasradala' in the `Brahmarandhra'. In the penultimate state one experiences supernormal mental faculties and spritual powers.

नित्यः शुद्धो निष्कल एको जगदीशः
साक्षी यस्याः सर्गविधौ संहरणे च ।
विश्वत्राणक्रीडनलोलां शिवपत्नीं
गौरीमम्बामम्बुरुहाक्षीमहमीडे ॥ ६॥


Nityah shuddho nishkala eko jagadishah
Saakshi yasyaah sargavidhau samharaïe
Vishvatraaïa-kri|@danalolaam Siva patnim
Gaurim ambaam amburuhaakshim aham ide.(6)

I adore Gauri, the Divine mother with lotus-like eyes. The One Lord of the world (shiva) who is eternal, pure and impartible stands witness to the cosmic deed of creation, and dissolution (of the Universe) by the consort of Siva who is at the same time engaged in the effortless deed of protecting the Universe.
Reference is made here to the cosmic deeds of the Divine mother. shankarabhagavatpaada praising the glory of the Divine mother says in Saundaryalahari (V-24) that Brahmaa, Hari and Rudra perform the three-fold cosmic deeds under the supervision of Sadaashiva, who is turn acts under the direction of Devi. Here Devi herself is said to perform the cosmic deeds. This only shows that shiva and shakti are inseparable. This inseparable nature is underlined clearly in the Umaamaheshvara-stotra `Prapanca-srishti-sthiti-samhritaabhyaam namonamh shañkara-paarvatibhyaam' (V-5). shrutis proclaim the supremacy of shiva in passages such as `Nishkalam Nishkriyam shaantam, niravadyam nirañjanam. (Sv. Up. VI-19). `He is part-less free from actions, tranquil, faultless, taintless...'.

यस्याः कुक्षौ लीनमखण्डं जगदण्डं
भूयो भूयः प्रादुरभूदुत्थितमेव ।
पत्या सार्धं तां रजताद्रौ विहरन्तीं
गौरीमम्बामम्बुरुहाक्षीमहमीडे ॥ ७॥


Yasyaah kukshau linam akhaïdam jagadaïdam
Bhuyo bhuyah praadurobhud-utthitameva
Patyaa saardham taam rajataadrau Viharantim
Gaurim ambaam amburuhaakshim aham ide.(7)

I adore Gauri, the Divine mother with lotus-like face. The entire Universe is embedded in the womb of the Divine mother. This Universe that was created by Her is being created again and again periodically. I praise Gauri sporting on the silver mountain (Kalaasa) in the company of her Lord.
The idea that the Divine mother is the sole eternal Reality and that the Universe emerges from Her and merges in Her periodically is mooted here to show the utter dependence of the living and non-living on Her. The sports of the Divine Couple on the Kailaasa alluded to here is intended to show that they stand afar uncontaminated by the worldly ills and impurities though ever engrossed in their cosmic deeds designed to lead the souls on their onward path of spiritual progress. It is the functioning of that `anugrahashakti' that is called the `Vihaara' or sport of Gauri in this verse. The phrase `Patyaa saardham' reminds us of the Ardhanaarishvara form.

यस्यामोतं प्रोतमशेषं मणिमाला-
सूत्रे यद्वत्क्कापि चरं चाप्यचरं च ।
तामध्यात्मज्ञानपदव्या गमनीयां
गौरीमम्बामम्बुरुहाक्षीमहमीडे ॥ ८॥


Yasyaam otam protam ashesham manimaalaa
Sutre yadvat kvaapi caram caapyacaram
Taam adhyaatma-jnaanapadavyaa gamaniyaam
Gaurim ambaam amburuhaakshim aham ide.(8)

I adore Gauri, the Divine mother lotus-like eyes. In her are entwined everything that is moving and non-moving in the same way as in s gem-necklace a number of gems (of varied he and size) are interwoven around a string. That Divine mother is to be attained by the path of spiritual knowledge.
shankara introduces a simile to explain how the living and non-living of varied and types in this Universe have been knit together into a beautiful and organic whole, each in its proper place by the great artist, the kalaavati that Gauri is, in the same way as a skillful goldsmith brings about a beautiful pattern of necklace studded with gems of varied sorts all of them shining beautifully with the golden thread that holds them together being not do visible. The Divine mother likewise is not fully known though Her creation are an open book for us to see. That Supreme Reality can be ordinances only by a study of scriptures and practice of the ordinances prescribed therein. Vedaanta prescribes the jnaanamaarga as a sure means of `mukti' of. `Brahmavidaapnoti param' - `Knowledge of Brahman leads to liberation'. (Tait. Up. Brahmaananda Valli, 1.)

नानाकारैः शक्तिकदम्बैर्भुवनानि
व्याप्य स्वैरं क्रीडति येयं स्वयमेका ।
कल्याणीं तां कल्पलतामानतिभाजां
गौरीमम्बामम्बुरुहाक्षीमहमीडे ॥ ९॥


Naanaakaaraih shaktikadambai bhuvanaani
Vyaapya svairam kridati yeyam svayamekaa
Kalyaanim taam kalpalataam aanatibhaajaam
Gaurim ambam amburuhaakshim aham ide.(9)

I adore Gauri, the Divine mother with the lotus-like face. This Gauri, alone and by Herself, sports pervading unimpededly all the worlds with Her manifold shaktis. She is the auspicious Goddess who plays the role of Kalpalataa (wish-granting creeper) to those who salute Her.
The Divine mother is unrivalled in her power. What she is conscious of she wills. What she wills she does. Her jnaana icchaa and kriyaa shaktis act in unison and in all their plenitude. All these are governed by Her `anugraha shakti'. All these shaktis in varying degrees are brought into play in accordance with the degree of spiritual maturity of the souls in various states, and stages. With Her illimitable and pervasive powers she acts at once and everywhere. Her acts of reward (anugraha) and punishment (nigraha) are guided by the singular motive of bringing about ultimately the shreyas to the soul. Hence she is `kalyaaïi' the auspicious One. As Mika kavi extols `avanatanaanukampaam anukampaakilam and anukilaam'. The Goddess seated at Kanchi near the bank of the river Kampaa is indeed partial to us who offer obeisance to Her who is full of compassion (aarya shatakam, V.82)

आशापाशक्लेशविनाशं विदधानां
पादाम्भोजध्यानपराणां पुरुषाणाम् ।
ईशामीशार्धाङ्गहरां तामभिरामां
गौरीमम्बामम्बुरुहाक्षीमहमीडे ॥ १०॥


aashaapaashakleshavinaasaam Vidadhaanaam
Paadaambhoja-dhyaanapuraaïaam purushaanaam
ishaam ishaardhaañgaharaam taam abhiraamaam
Gaurim ambaam amburuhaakshim aham ide(10)

I adore Gauri, the Divine mother with lotus-like face. She destroys the sufferings arising out of desire and bonds of persons who are in the habit of meditating on her lotus-like feet. This Goddess who has appropriated half of the body of shiva is one radiating beauty all around.
Desire (aasaa) is the root of all evils, proclaim the scriptures of all religions. The Gitaa declares `Kaama esha.... mahaashanah mahaapaapmaa...' `Desire is the all-consuming and great sin'.

प्रातःकाले भावविशुद्धः प्रणिधाना-
द्भक्त्या नित्यं जल्पति गौरिदशकं यः ।
वाचां सिद्धिं सम्पदमग्रयां शिवभक्तिं
तस्यावश्यं पर्वतपुत्री विदधाति ॥ ११॥


Praatahkaale bhaavavishuddhah praïdhaanaat
Bhaktyaa nityam jalpati Gauri dashakam yah
vaacaam siddhim sampadam agryaam shiva bhatkim
Tasyaavashyam Parvataputri Vidadhaati.(11)

One who utters early in the morning with thoughts pure and single-minded devotion everyday this decad of verses in praise of Gauri, to him Paarvati shall vouchsafe surely power of speech immense prosperity and devotion to shiva.

॥ इति श्रीमच्छंकरभगवतः कृतौ गौरीदशकम् सम्पूर्णम् ॥