Some verses from umaa sahasram (Long)

Ravisankar S. Mayavaram msr at COMCO.COM
Thu Jul 27 08:40:54 CDT 2000

umaa sahasram is a work of shrii vasiShTa gaNapati muni (one of
the chief disciples of bhagavaan ramaNa mahaR^iShi). This work
contains 1000 verses. Divided into 40 units with 25 verses
each. Of these 1000 verses the last 300 (300 according to giri
and 200 according to book by M.P. Pandit)  verses are attributed
to bhagavaan ramaNa himself. You can read more about this work at

This message was by giri. To save your browsing time, I am
quoting the relevant text here.


Another work of great repute is Uma sahasram.  This was composed
by Kavyakantha Ganapati Muni, who 'named' a brahmana swami called
Venkataramanan as Sri Bhagavan Ramana Maharshi.  A great exponent of
mantra, tantra, he was so adept in Sanskrit that He could compose
hundreds of verses extempore. One day, He decided to compose 1000
verses and announced to his devotees in various parts of the country
that this poem would be dedicated on a certain Friday in the Shrine of
Sri UMA in the great Temple of Sri Arunachaleswara.

At about 8 p.m. on the evening before the dedication day, after
supper, Sri Kavyakanta told Bhagavan that he had composed only 700
verses. Sri Maharshi sat silent and in deep meditation like the silent
Lord Dakshinamurthy. The eager disciples watched in tense admiration
the sweet flow of divine music in Sanskrit verse as it came from the
lips of the great and magnetic personality of Sri Kavyakanta. He stood
there delivering the verses in an unbroken stream while disciples
eagerly gathered the words and wrote them down.

The 'Sahasram' was finished in several metres - Madalekha, Pramanika,
Upajati, Aryagiti, etc. Then Sri Bhagavan Ramana Maharshi opened His
eyes and asked, "Nayana, has all I said been taken down?'' From Sri
Ganapati Muni came the ready reply and grateful response: "Bhagavan,
all that Bhagavan inspired in me has been taken down!''

It is noteworthy that whereas Sri Kavyakanta revised the first 700
verses of this monumental work some six times; he did not revise any
of the last 300. This being Sri Bhagavan's own utterance, there was no
need to polish them.'These 300 verses are to be considered as Sri
Bhagavan's unique contribution to Sanskrit poetry on the Divine

The 'Uma Sahasram' is different from other compositions in that it is
pasyanti vak, i.e., revealed by the Divine Mother in Her own words.

The Sanskrit bhashya by Kapali Sastri is available.  So is the english
translation of certain verses by M.P.Pandit and published by Ganesh
publishers, Madras in 1983.


I got the book by ILL and yesterday my wife told me that I have
to return it today and I cannot renew it any more. Like a man who
on his last day starts thinking about God, I went through the
whole text which has a selection of 100 verses from the 1000.
Instead of photocopying and leaving the book lying around, I
thought I will type some verses for my _personal_ use. So I got
up this morning and typed in what I could in 1 1/2 hours. It may
have mistakes. I thought I will share with you all.  This is
typed in straight from the book. I skipped the detailed
explanation and limited myself to brief meanings. In some cases
due to lack of time, I skipped the original sanskrit.

This is what I have. Enjoy.


naatyaighaaNi nirarthaM netavyaani dinaani |
ambaayaaH charitaani shrotavyaani anaghaani ||

 Waste not thy priceless days; listen to the holy deed of
the Mother. 29.2

udyogaM kuru jihve saMhartuM duritaani |
putaani adri sutaayaH kiirtyantaaM charitaani ||

O tongue, exert yourself to erase the sins; laud the holy
deeds of the Daughter of the Mountain. 29.3

shriisaktiH vinivaaryaa chintaa kaa.api na kaaryaa |
nityaM chetasi dhaaryaa diinaanaaM gatiraaryaa ||

Avoid attachment to wealth; do not worry; hold always in
mind the Divine Mother, refuge of the utterly weak. 29.4

j~naatuM yaa gatituM yaa shrotuM yaa shvasituM yaa |
dR^ishtuM yaa antara shaktiH tishhThaatra sMR^iti eshha ||

The inner power that makes it possible to understand,
tospeak, to hear, to breath, or to see, stay in that; that
is remembrance. 29.5

yeshhaM syaat.h paritaptaM prayaashchittamaghena |
rudraaNi padasevaa praayashshittamamiishhaam.h ||

Of those whose mind is distressed with sin, service of the
feet of rudra’s spouse becomes repentance. 29.7

sharvaaNi charaNaa cha piiThaM  piivarakaaNaam.h |
vadhya sthaanaM idaM syaat.h ugraaNaam duritaanaam.h ||

The very pedestal used for the worship of the feet of
shiva’s spouse becomes the axing stand for all the savage
and aggressive sins. 29.10

paada ambhojaM umaayaaH praaj~nas-saMpraNamantaH |
gR^iNanti shriyamasmin.h raajantiiM nijashaktya ||

Bowing to the lotus feet of umaa, the wise draw the
prosperity glowing in the lotus by their inherent power.

kaalasyaapi vijetuH sharvaaNyaaH charaNasya |
eshaahaM kavilokaxaamaapalo.asi bhujishhya ||

Servitor of the feet of mother sharvaaNi which are
victorious even over death, I am the monarch of the world
of poets. 29.19

rakte darshaya raagaM rudraaNi pada padme |
chetaH pushhyati shobhaaM saarassaaravadogre ||

O Mind! Show reddening love for the red lotus feet of
rudra’s spouse. Strength glows in the presence of the
strong. 29.20

saMshodhya aagama jaalaM saaraMshaM pravadaamaH |
skandaaMbaa pada bhatiH bhuktyai chaatha vimuktyai ||

This, we say, is the essence from the plumbing of all
agaama-s; devotion to the feet of Mother of skanda results
in both enjoyment and release. 29.21


gaja charMadharaH kapaalabhR^it.h gr^ihanaatho
                gR^ihiNii tu kaalikaa |
rudhiraavila muNda maalinii kathitau tau vada
                paNditaiH shivau ||

Clad in the elephant skin, he wears a skull; such is the
lord of the house; dark, she wears a garland of bloody
sundered heads. Still the wise ones speak of them both as
auspicious! 22.12


sahasra sa~nkhyaani januushhi vaa mama
        priyaaNi bhaktistava chedbhave bhave |
tava smR^itiM chedgalayenna sammadaM karoti
        moxaa.api mameshhavallabhe ||

If therewould be devotion for thee in each birth, a
thousand births would be dear to me; even liberation does
not delight me if that would break my remembrance of thee.
46.18 (this number may be wrong).

Bliss wave

kaapi modalaharii tava viichirnirgata
dashashataarasudhaabdheH |
puurayatyakilamamba shariraM neha
        vedmi parame jaDabhaagam.h ||

Mother supreme! Issuing from the nectar ocean of the
thousand-petalled lotus, some waves of thine, stream of
delight fills my entire body. No more do I know any part
that is unconscious in me. 15.13


kuru tvaM idaM ekaM nijaalayaM  shateshhu |
savitri viharaasmin yatheshhTamayi dehe ||

O Mother, make this my body one of thy hundred abodes.
Sport in this body as thou likest. 16.24


This assumption of form, benediction to the devotees,
divinely marvellous in play, is full of sparkling meaning.

Would the mantra, though repeated a crore of times, be
fruitful without some object of regard? If we hold to thy
form as the object, alas, the mantra drops off. 14.18

The root of thoughts, of speech, of experiences, the source
of life force, that form of thee is the object. 14.19


When heard, Thous makest man humble; when remembered,
sinless; held in the heart, thou makest him free from the
notion of self and other. 16.7


Most secret in form, beautiful spouse of shiva cannot be
known even by the wise, without initiation from guru. 2.3

Infinite and the finite

naado.asi vagasi vibhaasi chidasyakhaNDaa |
khaNDiibhatyapi chidasyakhilendra kaantyai ||

Beloved of the supreme Lord!
Thou art the primordial sound;
Thou art speech; Thou art light;
Thou art unfragmented consciousness;
Thou art also the consciousness of fragments itself.


May Uma, the mother of the whole world, bless us who are
afflicted  with darkness and suffering, with the moonlight
of HER smile, moist with the nectar of compassion. 1.1

The smile reigns of single-bodied shiva and paarvatii at
the stretching of the hand on the other side by skanda
after suckling the breast on one side. 21.1


Controlling food one gets purified; purified one does not
fault; in him who is without fault thou playest in the
lotus. 16.74 ??


She the mother of the world, by name kuNDalinii, dwells in
body and body, asleep, in laity, awake in yogin. 14.7

In whom the kuNDalini is active the fire flames up from the
muulaadhaara, the moon drips from the head; I guess she has
waken up from the harp-bed. 14.8

Art thou the drippings? Art thou in the flamings, Art thou
in what knows both of thess. 14.9

Both agni and soma prevade my body with the flames and
moon-rays; may my person be their oblation. 14.10

Thou art agni; Thou art soma; Thou flamest below, Thou
flowest above; Thou art nectar, the fruit of both, Thou
mother art the Chit that enjoys it. 14.11


Turned outwards thou seest the variegated universe. Inward-
turned, there is nothing besides the in front. 16.11

Beloved of Lord, thou art pleased with the surrender of
mind. 33.3

Lauded, thou bestowest the desired; remembered, thou
removest sin; held thou increasest opulent power,
pervading, thous effectest release. 16.13

In the mid-region thou art the deity of bliss;
In the Sun, thou art the deity of light;
In the embodied, thou art the deity of enjoyment; ##

The Lord is only a witness; Thou Mother, hast undertaken
verily to create, sustain or destroy everything. 6.22

svaagatM sakala loka nutaayai
svaagataM bhuvanaraaja mahishhyai |
svaagataM mayi bhR^ishaM sadayayai
svaagataM dashashataaramitaayai ||

Welcome to the adored of all worlds;
Welcome to the queen of the Lord of the universe;
Welcome to HER who is exceedingly compaasionate to me;
Welcome to HER who has attained the thousand-petalled.

bhava shankara deshikame sharaNam

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