kāvyakaṇṭha vāsiṣṭha śrī gaṇapati muni viracitam umāsahasram
Uma Sahasram
dvātriṃśaḥ stabakaḥ - āryāgītivṛttam
The thirty-second Stabaka, entitled **Bhaktir Yogaśca — “Devotion and Yoga”**, brings together two major paths of spiritual realization and shows their essential convergence in the worship of Umā. Śrī Gaṇapati Muni distinguishes the Goddess’s causal and manifest forms and explains that the yogin holds to Her subtle, causal reality through firm concentration, while the devotee is protected by Her manifest form through loving surrender. He then points out the weakness of both paths when ego and attachment remain: devotion mixed with *ahaṅkāra* is incomplete, and yoga distracted by external objects cannot reach perfection. The title is therefore exactly justified, because the Stabaka is a sustained comparison and reconciliation of **bhakti and yoga as complementary approaches to the same Divine Mother**.
The later verses deepen this synthesis into a doctrine of **inner yajña**. Since the Goddess abides as Prāṇa in all beings, service to living beings becomes worship of Her. Muni then internalizes sacrifice completely: prāṇa is the sacred fire, the senses and their experiences become offerings, sight is offered into the inner form, hearing into the hidden sound of Prāṇa, speech into the primordial vibration, and the mind itself is offered back into subtle Śakti. When every movement—walking, acting, releasing, enjoying—is performed with awareness of the action itself, life becomes a continuous yajña. Thus bhakti matures into surrender, yoga into inward absorption, and both culminate in the offering of individuality into the **Prāṇa-Śakti of the Mother**.
This Stabaka displays Muni’s exceptional command of **Yoga, Vedānta, Prāṇa-vidyā, inner sacrifice and the psychology of devotion**. His comparison of the two paths is neither sectarian nor merely theoretical; it is practical and experiential, showing how both fail through ego and succeed through self-offering. The flowing **Āryāgīti metre** allows him to move from philosophical analysis to yogic instruction with great freedom. As the concluding Stabaka of the **eighth Śatakam**, it forms a powerful synthesis: true bhakti and true yoga are ultimately one movement—the surrender of the separate self into the all-pervading Śakti who lives as consciousness, breath and inner sacrifice in every being.
dvātriṃśaḥ stabakaḥ - āryāgītivṛttam
bhaktiryogaśca
vidadhātu sampadaṃ me sakalajagannāthanayanahārijyotsnaḥ ।
śīto'ndhakārahārī hāsaśaśī kaścidaṅkarahito mātuḥ ॥ 776 ॥
karuṇārasārdrahṛdayā hṛdayāntaraniryadacchavīc smerā ।
pramatheśvarapriyatamā pādapreṣyasya bhavatu kalyāṇaya ॥ 777 ॥
kāraṇakāryavibhedād rūpadvitayaṃ tavāmba yadṛṣiproktaṃ ।
tatraikaṃ bhartumidaṃ vihartumanyattu bhūtabharturlalane ॥ 778 ॥
śrotuṃ stotraviśeṣaṃ bhaktaviśeṣaṃ ca boddhumayamīdṛgiti ।
dātuṃ ca vāñchitārthaṃ tava mātaścandralokarūpaṃ bhavati ॥ 779 ॥
kīśakiśoranyāyāt kāraṇarūpaṃ tavāmba yogī dhatte ।
otukiśoranyāyād bhaktaṃ paripāsi kāryarūpeṇa tvam ॥ 780 ॥
dṛḍhadhāraṇā na cettvaccyavate yogī maheśanayanajyotsne ।
nāyaṃ mameti bhāvastava yadi sadyaḥ savitri bhaktaṃ tyajasi ॥ 781 ॥
śithiladhṛtiryogī syād bādyairviṣayairnitāntamākṛṣṭo yaḥ ।
svīyamatilupyati te bhakte'hantāprasārakaluṣe mātaḥ ॥ 782 ॥
sāhaṅkṛtirna bhaktiḥ sabāhyaviṣayā dhṛtirna sarveśvari te ।
avijānantāvetad bhakto yogī ca naiva siddhau syātām ॥ 783 ॥
vyaktitvādapi yasya priyaṃ tvadīyaṃ savitri pādāmbhojam ।
so'dbhutaśaktirbhakto bhagavati kiṃ kiṃ karoti nāsmin jagati ॥ 784 ॥
vyaktitvalobhavivaśe siddhaḥ kāmo'pi bhavati samavacchinnaḥ ।
prāpto'pi salilarāśi salilāni ghaṭaḥ kiyanti saṅgṛhṇīyāt ॥ 785 ॥
jīvanneva naro yaḥ sāyujyaṃ te prayāti śambhoḥ pramade ।
sarve kāmāstasya prayānti vaśamāśu vītavividhabhrānteḥ ॥ 786 ॥
vyaktitvaṃ tubhyamidaṃ manīṣayā me pradattamadhikāriṇyā ।
bahukālabhogabalato vivadati deho madamba kiṃ karavāṇi ॥ 787 ॥
sthūlena varṣmaṇā saha sūkṣmā kalahaṃ matirna kartuṃ śaktā ।
sutarāṃ balavati mātarbalād gṛhāṇa svayaṃ tvamasmātsvīyam ॥ 788 ॥
sarveṣāṃ hṛdi yasmāttvamasi prāṇātmikāmba hetostasmāt ।
akhilaprāṇyārādhanamārādhananirviśeṣamagaputri tava ॥ 789 ॥
juhvati ke'pi kṛśānau tasmātprāptistaveti sampaśyantaḥ ।
apare prāṇiṣu juhvati sākṣātprāṇātmikā'si teṣvantariti ॥ 790 ॥
prāṇiṣvapi yaḥ prāṇaṃ bhūtādimanādimātmani sthitamanagham ।
satatamupāste yogī tasmin homena te'mba tṛptissulabhā ॥ 791 ॥
ātmani yo'mba śreṣṭhe prāṇe prāṇān juhoti daharābhimukhaḥ ।
tvadrūpe hatapāpe tena jitaṃ sakalamīśacittārāme ॥ 792 ॥
upasaṃhṛtamakhilebhyo viṣayebhyo nirnimeṣamantaḥkṛṣṭam ।
hṛdi dṛḍhapadena cakṣustvadrūpe hūyate madamba prāṇe ॥ 793 ॥
antassvaraṃ nigūḍhaṃ śreṣṭhaprāṇasya devi tava bhāgasya ।
śṛṇvadiva praṇavākhyaṃ śravaṇaṃ tatraiva bhavati jagadamba hutam ॥ 794 ॥
sarveṣāṃ mantrāṇāṃ stotrāṇāṃ ceśacittanāthe prakṛtau ।
gūḍhaṃ sadā svarantyāṃ prāṇantyāṃ tvayi juhoti maunī vācam ॥ 795 ॥
dehe skhalati manaścet viṣayeṣu hutaṃ dadhāti viṣayātmatvam ।
āvṛttaṃ yadi dehād sūkṣmāyāṃ tvayi hutaṃ tvadākṛti bhavati ॥ 796 ॥
tvagrasanaghrāṇānāmanubhūtīḥ prāṇaśaktisātkurvāṇaḥ ।
kaṃ nārpayate bhogaṃ bhagavati te sarvalokapārthivavanite ॥ 797 ॥
gacchan kurvan visṛjan ramamāṇaścāmba sakalalokādhīśe ।
yaḥ kevalāṃ kriyāmapi cintayate tena nityayajñaḥ kriyate ॥ 798 ॥
sarveṣāmaggrīnāṃ prāṇāgnistava vibhūtiruktaḥ śreṣṭhaḥ ।
tasminhutaṃ tu suhutaṃ dravyāṇi dhiyaḥ kriyāśca mantraḥ praṇavaḥ ॥ 799 ॥
āryāgītīnāmayamadharīkṛtamadhusudhādimādhuryarasaḥ ।
vargo gaṇapativadanānniṣkrānto bhavatu śarvasudṛśaḥ prītyai ॥ 800 ॥
॥ samāptaṃ ca aṣṭamaṃ śatakam ॥