tara arya taranamaskaraikavimsatistotram sanskrit and english romanized

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    21$aluIafion {?erses to bhagavatiaryatara

    bhagavatiaryataranamaskaraikavil'!1satistotram"JlqRl3lIddl,(I'1"'('q)I~i6Iil"RlffI'?I" . .excerpt from

    aryatarasrgdharastotramof

    Shrisamyaksambuddha Vairochanah? vasant] gopinatha jayasvaia

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    ~~.~._}(omage

    Obeisance to }Cis }Coliness 'rIte GfourteentIt Dalai !!ama for tIte

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    Craer of Presentation$amsltrita tterse in Dettanagari

    Noman transliteration o f tlte scmeC"2 1oracpprcsim clion\rommenlaf"t'- 'l"ranslation\rommentary- Notes

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    Obeisance to my Gurus. to ~ and the Commentary mfto!tII t f 1 1 C I F c t 3 1 1 4 a l iC l " I" 't < P I ~ C P ~ l lI F t tM = : iI 1 . I I

    bhagavati aryataranamaskiraikaVimsatistotram.llf"wcmi? $alutation-"erses to 1&qaga"aUGaryallf"aaraa9 i+ t'< 'd I~ ~ iflt 19uh g f d P l 1 ) a u u ) I ~~'CIlI""a:eqif.5lICUlPc!Cf)fl~flflc!"rc) I l q IInamastare ture vire kf?al')adyutinibhekf?al')e.trailokyanathavaktribjavikasatkesarodbhave ..1narnah- obeisance taarey - oh taaraa. turey- who is speedy veerey- heroic one nibheykshaney whose lookappears like kshanadyuti- instant lightning / lightning flash. udbhavey- one who originates kesara- (from) thestamens vikasat- opening out vaktra-abja (from) the face-lotus i.e. lotus face naatha- krd traUokya- (of) the 3worlds

    Obeisance olr taaraa, to you wlro is speedy and Ireroic ana wlrose glance is like a flaslr ofliglrtning.f"o lite one arising from tire stamens, tlral appear from tlte blooming lotus face of lire lordof tire tirue worlds.

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    4';fIf:' '1('Ilt'iiit"'Si'8*"1uiqe(OII~""I ('lIt l'Hg\(5jPt(j)tSlgRl~tuhWCIJlII~ II

    nama~ satasaraccandrasampurl)apata1anane. tarasahasranikaraprahasitkiralJojjvale ..2namah- obeisance. aananey- faced patala- a mass! conglomeration sampooma-(oO fullchandra-moon/s shata- 100 sharat- autumn ujjvaley- shining kirana- (with) rays. prahasit-smiJing sahasra-1000taaraa-stars nikara-mass

    Obeisance oJr iaaraa, wJroface is a mass of Jrundreds of autumnal full moons.qro IJrf!one. wJrose smile sJrines wilJr raps. IJral issue from a mass of IJrousands of slars.}(er face is being aescribea as the full moon in an autumnal skr. }(er beaut)? is not just of onemoon but a beauty that woula result from hunareas of such moons.Cfhe second line aescribes herraaianf smile that breaks into ml'riaa rats, shining like thousanCis of stars.

    w i . . . . .

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    ';f1J: i 6 ' " 1 C 6 ; : f t( l tl iG I Q l li ll q C ; : + l fC l \l iI t t I c W ' 1 c f t: d a Q : 'II~Rlf~UHltll~.ni4~ I~IInamal) kanakaniibjapaQipadmavibhii,ite. dinavIyatapal)santititik,idhyinagocare ..3namah- obeisance vibhooshitey- oh one who is edomea paani-padma- hand-lotus kanaka- gold neelaabja-bluelotus gocharey- oh one who is the (grazing ground) locale for providing daana- charity veerya-va/our tapah-austerity shaanti-tranquillity titiksha-endurance dhyaana-contemplation

    Ob~i$an~eo/r one w/ro is adorned wil/r l/r~blue lotus in her golden lotus like /rand,fTo l/re one w/ro is l/re source for ~/rarilp,valour, auslerilp,lranquillilp, endurance anacontemplation .}Cere is a aescription pcrhcps of an icon. $Ite bears lite lotus gift of tIte ver? qualities enumeratedin lite second line. wlticIt aItarma prcctifioners woula li~e to cultivate ana nurture.

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    6.... 'R I aw lt l)m 1lt t~ \J IlI l .. idT.lfR:oft I~ :Wt ) tt q l' (f il d IS lI l(1(GH~? lP t~Pc ld I I~ II

    namastathagatof i5Q iavijayanantacarir ) I , a~e~aparamitapraptajinaputrani,evite ..4..narnan- obeisance chaartnii- one who moves ebout/ goes about/ whose living is ananta-etemal. vijaya-victol} 'ushneesha-crown surface tathaagatha-one who has thus gone, arrived at THAT state/ Buddha hishevitey- waitedupon/resorted to by jina-putra - fina sons.( those who are on their way to jinahood) praapta- to attain ashesha-totality of paaramitaa-transcendence

    Obeisan~e oJrone, wJroe;dsis as IJre(Town of IJresiaie of buaaqaJrood. a state IJraliseternallp victorious,6fTotJreone. wJrois resorted 10 bp gina sons. wJrowisJr 10 attain tolaJifp of transcendence,

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    "'1f'kj'dltliCjN'1ftal'lI~il;a~I 'ft1(161'''IfI.,;a~:'''".eful~ 11'111namastuttirahumkirapiiriti'idigantari. saptaJokakramikrintanilJ,e,ikar,aQakl18mi ..5..narneh- obeisance antarey~ oh one who is within pooritaashaa ~ filling dik~-direcffons tutthaara, humkaara- ( with)tutthaara. humkaara mantras kshamey- oh one who is quietly competent aakarshana- attracting nihshesha~ in itsentirety aakraanta- (by) seizing k rama- in order ( one by one) saptalokas- the 7lokas.Obeisance o/r one w/ro fills all airecfions wil/r fIre mantras of fu ana /rum,'f'o l/re one P/ro complell, ana surel, attracts ana laIres control 0/ l/re sepen lo/ras in l/reirenlire/y.'I'u ana ltum (pronounc~ almost li~e- whom) are bija mantras or the souna- boa, svUables, !tereassodatea with !faaraa. 'I'aar~altQ in the wora fuUaare? inaicates the agoncy that helps to crosseeer ,naoigato through aifficulties ana obstacles. 'I'u tqen is lite naoigator manira to cross sansaara,the sea of life. Kaara~alta in lite wora J(uml(aara inaicates aoer or achiever. J(urn being Q varmamantra, thai is tlte baRle-maniTa, we can engage in the haUle of lifa with tlte armour of Itum.'rite t t lokas or realms of Ituman 1?1)01utionre bhu, bquvah. suvaIt. janah. tapah. maha ana satva.'I'ltere is a aisfind eenneetien be tween lite first ana secona line. < T h e utterance of Iter bija mantrasw i l l inaeea Itelp the s~e~er in his grolPfIt. as its power spreaas to all tqase realms b, its quiet,persuasive ,al aUradioe qualifies . .; . . .

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    ';pf: ' 1S6 f '1 (Of il lt l. .. .6~~PCI ' lIR i it I , .d4d l e , ;r 41~c{" IOI4 " ! I 'l ,d l i f e I Inama l: t ! tak rana lab rahmamarudv isve !t var a rc it e . bh li tave ti lagandhar vagaQayak !?apurask rte ..6 ..namah- obeisance architey- one who is worshipped (by ) shakra- indra.ru/er devata anala- agni. fire devatabrahma- brahma, creator devata, marut- marut, by storm or wind devata, vishveshvara- dissolver devatapuraskritey- oh one who is kept in front or adored. (by beings such as) bhuta-s vetaala-s. gandharva-s,gana-s andyaksha-s.

    Obeisance oit one wito is worsitippei! by sita/rra. agni. braitma,marul ani! pisIrpepsitpara.ero lIre one wlro is ailorei! bp bIrulas, vetaalas, ganaJrarpas. ganas anil pa/rshas.G ltierarclw is pointed out here where aeHies ana beings that are powerful, are all in awe of'raaraa. W e can also safeh? assume af this point that the term frailo~,ancatha used in l1erse 1refers to a power, lhat is ccnccieed as higher than fhe ones mentioned here.

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    ';f1f:' e d ~ P c t \ f j ( { q ) j \C 4 " < q " " u l " 'f iS P t I SlN,t 't lClqC:"'lIr-a fi.RtucUc;;lIt(ll)uqtilllt9llnamah stra~itiphatkaraparayantrapramardini. pratyali~hapadanyase sikhijvalakulojvaliL 7.namah- obeisance pramardinii- oh one who certainly defeats/conquers parayantra- highest devices ( generallyobstacles that are fonnidable) srat ltl- as strat phat (rti)- ( as) phat nyaasey- oh one who puts down pada- footpratyaaliida- in the position used for shooting with the bow and arrow ullvaley- oh blazing one kula- conglomerationshikhi-jvaalaa- pointed flames

    Obeisance olr one, wlro wi/Irsirai and plrat mantras, conquers all formidable obstacles,1 '0 lire one wlrose stance is liral of lairing aim and who blazes like a collection of pointedflames.

    Once again we are sqown lqe power of tlte biicmcntrcs assodatea witit

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    10

    " ' ' ' ' < ' t j ~ "tlll)~" J ' ( < f t i ( ~ " " R I P t I ' t ~ ' d q C f : i l l i l G l t l c f : t 1 1 P t * t R P t II c IInam as tu re m ah igho re m irav Ia vin is in i. b h rk utik fla v ak tr ib ja s ar va s atr un h ?ud in i .. 8namasturey- salutations to the speedy one mahaa ghorey- to the terrifying one/ the one bearing the decapitatedhead vinaashini - destroyer maara veera-( of) the valiant Maara vaktra abja- lotusface bhrukuteekrita- (with) knittedeyebrows nishudini- destroyer sarva shatru- (of) al/ enemies

    Obeisance o/r one of ferrifying form, aesfroper of f/re valiant /lJ)aara,'fTofire one w/rose lotus face wif/r /rniffea epebrows,aesfrops all enemies.roaara is lIte personification of all tItat arises in tIte form of obstacles 10 lIte practice of DItarma.'rIte power of ilQaara is formiaable. ilQaara ana otlter enemies of DItarma are aestroyea by'raaraa's fury wIticIt is represented by Iter ~nittea eyebrows. 'raaraa is sItown Itere as e~pressin9'Fury lowaras enemies of DItarma

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    1 1

    Y1. .r a, (M1jS i" ! q )t it ll ~"4 J~ r ca11' ta I " f 1' td l t) . . ~qoqSbP t q )' < tc lC6 '< l t~ II ~IIn ama s trir atn amud rin ka h rd yin gu liv ib hL ililite . b hL ililitis elila dik ca kra nik ara s va ka rik ule .. 9namah- salutations vibhooshitey- one who is adorned hridyaanguli- with fingers near the heart triratnamudraanka-showing the mudra of the triple gems svakaraakuley- one whose whole hand is f u J I nikara- col/ected asheyshabhooshita- adorned in totality dik chakra- with the wheel covering all directions.

    Obeisance o/r one, w/ro is adorned wil/r l/re triple gem-mudra, s/rown wil/r l/re fingers,placed near l/re heart.'ro l/re one in w/rose /rand is Jreld l/re ornament of d/rarma c/rakra t/rat pervades e"erpl/ring'rhis verse concentrates on two of qer hanas. 'rhe left p~rqaps is hela near th e h ~art in th echinmudrc where three fingers are hela up to remind practitioners of the three sharanas orrefuge-goals of buaaham, aqarmam ana sangam.Sn her other hana all her fingers come together to hola th e aqarma cha~ra - tIte wheel of ahatmathat is th e Real faw that rules ana is to be followea.

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    12o: rq : J f1 R dh flc a'lt Clf ib ca i1 I~ P t I tc 'f ld l& + ltjt ll~ i1 1'< ~ q ;q iq ;R I I qo I I

    namal) pramuditoddiptamukutikl?iptamiilini. hasatprahasattuttiire miiralokavasankari .. 10..namah- salutations pramudita- gladdening uddeepta-shining mukuta-crown aakshipta- attached maalinee-onewith gar/and hasat prahasat - smiling again and again tuttaarey- one who is the essence of the bija mantra tumaara loka- the fieldlrealm of Maara vashamkari- one who takes control.

    Obeisance o/r garlanaea one, ll1/robears fire s/rining ana pleasing croton,'ro fire one ll1/rosmiling again ana again, symbolising mantra 'ru, takes control of firerealm of /lJ)aara.}(er royalty is inaicatea here this time with the aescription of her crown. 'rhe repetition of themantra 'ru is a way to araw lhe forces that operate only to thwart efforts in the practice of aharma.'rhis is the realm of llQaara. 'rIte llQantra 'ru's custodicn is 'raaraa. }(er smile reassures us thenher bile mantra when repeatea in earnest brings results that are inevitable

    , . . ; t w

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    Iii- ; : p r : tlf1'R1\q'(.NCCIf'ibtfUI9" I : qCl f,t le~Ntlq iqc ;Pc I ...U~PiII qq II

    namal) samastabhupilapatalikar~al)ak~ame. calabhrkutihunkirasarvipadavimocini .. 11namah- salutations samasta- all bhoopaala- rulers of earth patala- conglomeration aakarshana- attractingkshamey-patient one chalabhrukuti- moving knitted eyebrows humkaara- mantra hum sarvaapada- (from) alltroubles vimochini- one who frees

    Obeisance to one wJropatiently attracts gatJrering of rulers of IJreearlJr,' 1 " 0 tJreone wi/Jrmoping knitted eyebrows, ana wJrotJrrougJrtJremantra }fum, enables[reedom from all troubles.$he araws to herself all rulers ana their powers. 9t could also mean that those who wish to ruleth e earth in ahaarmic fashion, resort to 'raaraa. 9n order to rule well they woula wish to be freefrom troubles. Once again we are gil?en the aoscription of 'raaraa with eyebrows moving in ~nitteafashion as an eltpression of hor fury towaras obstacles. 'rhe earmc mantra }Cum is saia to freoone from troubles.

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    14;:pf:' ~ldU:edU;8.-c.i'J'Cr ..~U~\JCI~I3Ifltdl:qutcl:qN:qN

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    1&~ C [email protected] f I;a d 'iG q I< 'l"I i'lI ~N ~ d II1 t4 lGiJ&:dICSlCf iR~oqS6Pc1""~IP l l l q~ II

    namah k alp an ta h uta bh u gjv alam a la n ta ra sth ite . a li (ih amud rita ba dd h ar ip uc ak ra vin a sin i ..13..namah- obeisance kalpa- kalpa anta-end huta- offer bhuk- devouring jvaalaa-flames rnaalaa- garlandantara-within sthitthey-stationed aalida- with right knee bent forward and left leg stretched behind mudrita-stamped/pressed baddha- bound ripu- enemy chakra -wheel formation vinaashini-destroyer.

    Obeisance 10 lire one stationed willrin lire garlanil of lire ilel10uring fiery flames of lire end ofcreation,fTo lire one wlro ileslroys lire formation of enemies, bound 10 lire pressed feel in aliilaposition,

    'rite ena of creation or tIte worla is inaicatea by its aissolution often symbolisea as fire. }(ere'raaraa is represented as being circled by a garlana of flames tItat inaicates Iter position as tIteunaffectea core of our worla. Keeping Iter titus tItis way all fears witIt regara to tIte ena of tIte worlabecomes a mere garlana. }(er feet are in aaliaa position, pressing Itara ana binding tIte baUleformations of enemies of aItarma. GlUac~s by enemies will b e ineffecti"Oedue to Iter stance witItin tIteaItarma practitioner .

    . .J t w

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    16w = f 1 1 : CfNd(illtildill,tI 'tR:fd{q)I'

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    17;pr: f t r c \ ~ ~ 'I I " 'd P lq tU ,i~ iI~ I ~ u u . C i t i io f f l . . gN.d ..... RtP l I IQ '111

    namal)sive subhe sinte sintanirvilJagocare. svihi pralJavasal'!lyuktemahipitakanisini ..15..namah- obeisance shivey- to the pure one shubhey- to the auspicious one shaantey-to the tranquil onenirvaanagocharey- to the grazing ground of nirvana svaahaapranavasamyuktey- to the one associated with svaahaand om mahaapaathaka- the great fall naashini- destroyer of

    Obeisance fo fire one wlro is pure, tranquil and fire grazing ground of nirvana,qro fire one associated wilir suaahaa and om, fire desfFoper of fire greaf fall.

    'ro 'raaraa w e loo~ up 10 emulate tIte qualities of purify of tItougItt wora ana ae ea . Gill of lifebecomes auspicious ana tranquil. }{er worsItip includes tIte cItanling of tIte bija aksItarassvaa4aa (inaicating sacrifice) ana om, tIte pranava or vital aivine mantra. 'rite Itabitual cItanting oftItis mantra ~eeps tlte practitioner from falling info tIte aeptIts of ItellisIt realms. $ucIt a fall woulabe great as rising from tItere woula be aifficult.

    ~ . . . . . . . . . . . . . . ~

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    18~ S lij~ dlilC&A~ .II ?1 S1~ ~P t I cmT.. =(qc:;;:qI'6PctiUftq;l'(cfl~dIlq~II

    nama !) p ramud it abaddha ripug at rap rabhed in i. d a sak ,a r apadan yasav idyahiin k a rad i pite ..16..namah- obeisance pramudittabaddha- to one bound by joyful affection ripugaatrabhedini- to the one who rentsasunder the bodies of enemies dasaaksharapadanyaasa.vidyaahunkaaradeepitey- to the one who J1luminateswiththe sound of hum, the know/edge arising from the application of the ten syllable mantra;

    Obeisance 10 lire one wiro is joyfully affeclionale ana wiro rents asunder lire bodies of lireenemies,'fTolire one wiro illuminates wilir irum/raara, lire /rnowleage arising from fire practice of lirelen syllable mantra,'raaraa is affectionale ana full of enlqusiaslic joy lowaras Iqe practitioner. $qe aeslroys all enemiesin tolality for him, 'ro Iqe one wqo wor~s ailigenlly in Iqe lierea practice of lqe lIte ten syllablemantra of 'raaraa sqe reveals all tqat is 10 ~now. 'rIte biic mantra Itum,clears all obstacles tItat arein tIte form of enemies 10 aItarma 10 dear lIte way for tIte practitioner.

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    19...t'j~ qC;IElldPl'(tft~a I Q '6't;:C;'4"WI'fI ,CI"'?llI ii l lfttPlII q" II

    namas tu re p adaghat ahunki ra b ijite. me rum an da ra ka ila sa bh uv an atra ya ca lin i .. 1 7 . .namah- obeisance turey- to the speedy one padaaghaata-with feet that strike hunkaarabeejitey-announcing to thesound of hum meru- mount meru mandara- mount mandara kailasa- mount kailasa Qhuvanatraya- the threeworlds bhu, bhuvah and svara chaalini- shaking

    Obeisance 10 fire speed, one wlro strikes Irer feel 10 lire sound of hum,'ro lire one wlro slrakes lire Ilrree wor/ils as well as lire mountains meru, mandara anilkailasa.Mer feet may stri~e the earth, the very substratum of our e~istence but its effect, through themantra hum is felt even beyona, into the upper realms, that include highly elevatea mountains anathe three realms of higher e~istence.

    ~ ~

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    20

    - = t l f :' ~ 'l'(ICbNt:RulI"'Cb'(~d IdN~'6'ffiq;eCbll'(" ..RI&1""~IPlllq{; II'J .. ..namal:l sure sarikarahariQinkarasthite. tiradviruktaphatkarairase,avighnanisini ..18..namah- obeisance surey- giver of blessings sharaakaara.harinaankarasthitey- holding the arrow like moon ( onewith the rabbit marK) in hand tara.dvirukta- repeating twice "tara" phatkaarai- with mantra phatashesha.vighna.naashini- removes obstacles in totality with 'pnat'Obeisance 10 liregiper of blessings, wiro irolds lire moon like an arrow in irer hand,1 " 0 lire one wiro removes. all obstacles in lireir lolalif, b, lire repetition of " lara" tioicefollowed b, "piral".'rqe moon in qer qana indicates 'raaraa's capacity to sqower blessings on qer ae-ootees.'rqepractioner is aa-oisea to repeat tqe mantra "taara iaara pqat"in order to aestroy all obstacles fromtqe patq of aqarma.

    ~ ~

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    21" '+t : '

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    22

    . ... .., q~ lr b+ i 'l ui . ...q....! I t I ' i1I 'fC1~ t ; ;Z~ '6 ' t6 t j' d l~ f c \ " . . \ J C I ' ( . .. .I~ IP l I I=?o IInamaScand ra rk as ampu rf) an a yanadyutib h as v ar e. h a ra d vir uk ta tu n ir e vi~amajvaranasini..20..namah-obeisance chandraarkasampooma-the full moon and sun nayanadyuti-flashing eyes bhaasvarey- shiningone haradvirukta- repetit ion of "bsm" twice tuttaarey- tuttaarey vishamajvara- the fever of difficulties naashini-destroyer

    Obeisance 10 lite one witose epes shine brigitl, flaslring like lite full orbs of lire moon anilsun,'fTolite one wito ilesfrops fire feper of ilifficullies witlr lire utterance of '/rara" tmice anil wititlire utterance of "tuttaarey",Once again we are arawn bac~ to lqe eyes of Taaraa whose brightness is li~e tqal of lhe sun anathe moon. }Cer cosmic nature is also being pointed at lqe same lime. T h e utterance of the mantra"hara hara lutlaarey" by t h e pracfioner will help in overcoming aiffkulfies.~ * * ~

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    ~iftad'tilfc\;:ql:ftRlq'IRb'dif~a I ",gildlt'lllQl.IUI~IRIPtm ~ II~qIInamastritattvavinyiise $ivasaktisamanvite.grahavetiilayak,agal}aniisini pravare ture ..21..namah- obeisance tritattvavinyaasey- to the one who is the repository of the three tattvas shivashaktisamanvitey-who is the togetherness of auspicious purity and power grahaveytaalayakshagananaashini- destroyer of hordes ofgrahas, veytaalas ,yakshas and ganas pravarey-who is proficient turey- who is speedy

    Obeisance 10 l/re one w/ro is l/re reposi/orp of l/re l/rue tattvas and w/ro is auspicious purilpana ana power combined,'fTol/re one w/ro w/ro is proficienl ana speeap w/ro is l/re destroyer of gripping celestialbodies, "eplalas, pa/rs/ras ana ganas.'raaraa is th e repository of ~nowleage thai e~plains th e three truths that is of e~treme value ana realto th e practioner , 'rhey are th e &~perience of $uffering. the Knowleage of (lause of $\l.fferingana th e UDay to bring about th e (lessaiion of $uffering. $he is Pure ana Powerful at th esame lime. 'rorments brought about by celestial bodies such as planets ana by beings such as"eytaalaas,ganaas ana ya~shaas are aUe"Oiaieaby her proficient ana speeay intercession.

    Thus ends Section Three of the commentary II tari!) into theTwenty one namaskaara stotra to bhagavati iiryatirii

    started on Vikramsamvat- 2069-Chitrabhanu samvatsara-Chaitra shukla chaturthiravivaasaraWestchester, Cal ifornia USA by vasant] mataji~ *.* ~

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    24ifW?l1\6I~c:i "'if'M)I~q;~'I4i1.1 m qadl4a) ~ ~ ~fiffi'tlif~d: II=?=?ImantramUlamidarp stotrarp namaskaraikavirpsakam. yat) pathetprayato dhiman devya bhakttisamanvital) ..22..~ qJ Slld'timlf 'fI1~ffiClh'l4S1q11tI4QNSlltIif;f'tI~'f!a"'''1'''111=?~ IIsayarp va priitaruthaya smaretsarvabhayapradam. sarvapapaprasamanarp sarvadurgatinasanam ..23..atlll~crm ~ 'tI'dIllFut"'Cb)~IlI: I awRlldft:t4ifl'tllti ~ ~ ~ II=?VIabhifikttO bhaveturJ)am saptabhirj inakotibhi~. asminmahattvamasadya sonte buddhapadarp vrajet..24 ..A ti CR4~ ~ C iJ S t . J ~ I 'fI1\(Ulldl6i44 1 f t r ~ ~ qJ11=?'iIvi,af!1 tasya mahaghorarp sthavararp vaStha jangamam. smarar;aatpralayarp yit i khaditarp pitameva va ..25 ..1t:\'iqiCfcl"ldMi QiCiflflifcl.." ....1'aRtti ~ ~ iBi 'tl'dll ll fcl"' ''14Iq I R~ IIgrahajvaravi,artanarp paramiirtiviniiSanam. anyefiirp caiva sattvanirp dVitrisaptabhivinasanat..26 ~ ~ ~ ~C&"'11 'tI%P1....qIGt)!a .....cl~:SI!at:;qa II~ IIputrakamo labhetputrarp dhanakiimo labheddhanam.sarvakamanaviipnoti na vighnai~pratihanyate ..27..II ~ >Al'tliljCftisc&(~) ~ "'IClWU4dNI41:"'if'M)~.,,!am'5i ~tl.. iti srlsamyaksambuddha(vairocana) bhii,itarp bhagavatyiiryatiirayai) namaskiiraikavif!1satistotraf!1sampurJ)am ..Verses 22-27 constitute PHALA SHRUTI or fruits accrueing from the application of this prayer.A summary of this follows.

    'Phe practitioner wIto in tIte e"Oeningor morning on waldng up. recites tItis prayer witIt cene ie f ion ana ae"Ootionto~ltaga"Oati 'raaraa. will fina tItat it becomes tIte aesfroyer of all aemerifs ana tIte remeecl of e"Oilways. 'flle prcctionerwillspeeruly be -oeneratea by many enligIttenea beings ana innumerable jinaas ana will e"Oentuallvattain buaaItaltooa.'Phis prayer enables tIte crossing of aeluges. 9t can conquer terrible poisons of moecble ana immeeeble originsinclurung tItose consumed tItrouglt foea or ari~. 9t will alle'Oiate terrible t02ticifies ana diseeses causea bv celestialbodies ana innumerable afflidions. 'rItose aesiring progeny will Ita"OetItem. 'rItose aesiring wealtIt Will obtain tItat.OOanv a aesire ltlill be fulfillea. 'rite practioner of tItis prayer will not be aefeatea by any obstacle.'l'1tus eeneludes tlte twentyone salutation prayer to liItaga'OClli (larva 'faara composea bv$ltrisamyal(sambuaa!ta ( ~airocltana).

    Thus ends Section Four -Summary of Phalashruti ofTwenty onenamaskaara stotra to bhagavati iryatiri

    started on Vikramsamvat - 2069-Chit rabhanu samvatsara-Chai tra shukla chaturthi -ravivaasara and completed on Shravanadurgaashtamimangalavaasara-Westchester, Califomia USA byvasanti mataji

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    . . + 1 1 4 1+ 1 . ..; ANY M ISTAKES FO UND IN TH IS TEXT AR E M INE AND M IN E ALO NE. ._

    .; ALL THAT IS FO UND VALUABLE IN THIS W ORK M AY BE C RED ITED TO M Y M AN Y TEAC HERS. ._