kāvyakaṇṭha vāsiṣṭha śrī gaṇapati muni viracitam umāsahasram
Uma Sahasram
trayastriṃśaḥ stabakaḥ - vaṃśasthavṛttam
The thirty-third Stabaka, entitled **Japo Yogo’rpaṇaṃ ca — “Japa, Yoga and Self-offering”**, brings together three major modes of sādhana and shows how each leads toward the same Divine Mother. Śrī Gaṇapati Muni explains that mantra-japa strengthens and awakens Śakti within, yogic purification steadies and interiorizes the mind, and *arpaṇa*—the offering of mind and individuality—wins the Mother’s grace most directly. The title is therefore fully justified, because the Stabaka repeatedly compares and integrates **mantra practice, yogic realization and surrender of the ego** as complementary approaches to Umā.
A particularly important feature is Muni’s treatment of mantra and inner experience. He refers to Bhuvaneśvarī, Kālī and Pracaṇḍa-caṇḍī as powerful manifestations of the one Śakti, while also emphasizing that mere external or verbal knowledge of Tantra is insufficient without direct realization. The later verses move toward the inquiry into the source of *aham*, explicitly recalling the path taught by **Ramaṇa Maharṣi**. Muni asks whether the “I” is Consciousness itself, the voice of prāṇa, or the Kuṇḍalinī described by Tantrikas, and presses beyond terminology toward direct experience. He also insists that liberation without awareness, joy and living realization would be spiritually incomplete; true siddhi requires an inwardly established consciousness that can function freely even amid outward activity.
Muni’s writing here reveals exceptional command of **Vedic and Tantric mantra-śāstra, Kuṇḍalinī-yoga, self-enquiry, Advaita and the psychology of surrender**. He combines technical mantra doctrine with autobiographical spiritual struggle, philosophical questioning and direct contemplative instruction. The firm **Vaṃśastha metre** gives the Stabaka a reflective yet energetic movement, well suited to its progression from practice to realization. The central teaching is clear: japa, yoga and self-offering reach fulfilment when the sādhaka recognizes the Mother Herself as the power of thinking, seeing, speaking and awareness in every act.
navamaṃ śatakam
trayastriṃśaḥ stabakaḥ - vaṃśasthavṛttam
japo yogo'rpaṇaṃ ca
sudhāṃ kiranto'khilatāpahāriṇīṃ tamo harantaḥ paṭalena rociṣām ।
śriyaṃ diśanto diśi diśyasaṅkṣayāṃ jayanti śītādrisutāsmitāṅkurāḥ ॥ 801 ॥
kṛpākaṭākṣastava kena vā''pyate maheśaśuddhāntapurandhri karmaṇā ।
nirantaraṃ mantrajapena vā mateviṃśodhanenota manorpaṇena vā ॥ 802 ॥
viśodhanāddevi mateḥ pragṛhyase manorpaṇeneśavadhu prasīdasi ।
japena mantrasya śubhasya vardhase jagattrayīdhātri kalevarāntare ॥ 803 ॥
manaḥpratāpasya bhavatyasaṃśayaṃ pravardhanaṃ vaidikamantracintanam ।
praśasyate prāṇamahaḥpradīpane dayānvite tāntrikamantrasevitā ॥ 804 ॥
tavāmbike tāntrikamantramuttamaṃ stavātigaṃ yaḥ kanakāṅgi sevate ।
vicitrayantrādiva vaidyutaṃ mahastato viniryad bhuvanaṃ vigāhate ॥ 805 ॥
na tasya ceto vikṛtervaśe bhavenna tasya dṛṣṭirviṣayairvikṛṣyate ।
na tasya rogairapakṛṣyate vapuḥ savitri yaste bhajate mahāmanum ॥ 806 ॥
smaranti māyāṃ gaganāgniśāntibhiḥ sahācchabhāsā sahitābhirambike ।
tathā rasajñāṃ druhiṇāgniśāntibhirbhaṇanti dogdhrīṃ tu khaṣaṣṭhabindubhiḥ ॥ 807 ॥
abhaṇyatādyā bhuvaneśvarī budhairanantarā mātaragādi kālikā ।
pracaṇḍacaṇḍī parikīrtitā parā trayo'pyamī te manavo mahāphalāḥ ॥ 808 ॥
upādhibhūtaṃ śuci nābhasaṃ rajo dadhāti sākṣād bhuvaneśvarīpadam ।
tadāśrayā vyāpakaśaktiradbhutā manasvinī kācana kālikeritā ॥ 809 ॥
amartyasāmrājyabhṛtaḥ pravartikā viśālalokatrayaraṅganartikā ।
parākramāṇāmadhināyikocyate pracaṇḍacaṇḍīti kalā savitri te ॥ 810 ॥
smaranmanuṃ roditi bhaktimāṃstava pragṛhya pādaṃ muniramba lambate ।
phalaṃ cirāya prathamaḥ samāpnuyāt paro marandaṃ pada eva vindati ॥ 811 ॥
padaṃ tavānviṣṭamanekadā mudā hṛdantare spṛṣṭamivedamambike ।
palāyate'dho'hamanantaraṃ śucā parātpare rodimi mantraśabdataḥ ॥ 812 ॥
bhaṇanti santo marutāṃ savitri te mahāmanuṃ tvatpadabhāskarātapam ।
tato hi mūlātsvara eṣa nirgatastapatyaghaughaṃ jarayanmahomayaḥ ॥ 813 ॥
savitri sākṣāccaraṇasya te prabhāṃ vidhārayaṃstajjanamūlamārgaṇe ।
muhurmuhusso'hamaje dhṛtodyamaḥ pathā maharṣī ramaṇo babhāṇa yam ॥ 814 ॥
ahampadārtho yadi cillatā tatā kimeṣa dogdhrīmanubhāvato'paraḥ ।
ahaṃ yadi prāṇaninādavaikharī na kūrca ākhyātumasīti śakyate ॥ 815 ॥
pare tu yāṃ cetanaśaktimāmanantyabhāṇi sā kuṇḍalinīti tāntrikaiḥ ।
vilakṣaṇā nāma camatkṛtirjaḍān pratārayatyāgamasāradūragān ॥ 816 ॥
bhavatyakhaṇḍānubhavaḥ prabodhināmatīva sūkṣmānubhavaśca yoginām ।
karaṃ gatāssarvavidhāśca śerate maheśvarīmantraparasya siddhayaḥ ॥ 817 ॥
sahasrasaṅkhyāni janūṃṣi vā mama priyāṇi bhaktistava cedbhave bhave ।
tava smṛtiṃ ced galayenna sammadaṃ karoti mokṣo'pi mameśavallabhe ॥ 818 ॥
vinaiva dṛṣṭiṃ yadi satpraśiṣyate na sattayā'rthaḥ phalahīnayā tayā ।
idaṃ tu sat kinvasato viśiṣyate na tāta muktopalayostadā bhidā ॥ 819 ॥
śucāṃ nivṛttiryadi muktiriṣyate sukhapravṛttiryadi nātra vidyate ।
sadeva cettatra matirna bhāsate jaḍaṃ vimuktādvacasaiva bhidyate ॥ 820 ॥
matiḥ parācī vyavahārakāraṇaṃ bhavetpratīcī paramārthasampadi ।
ubhe diśau yasya matirvigāhate padā ca mūrdhvā ca sa siddha iṣyate ॥ 821 ॥
dṛḍhaṃ padaṃ yasya mateḥ sadā'ntare sa nā dhiyo'greṇa bahiścarannapi ।
savitri magnastvayi samprakīrtyate na tasya bhīḥ sañcarato'pi saṃsṛteḥ ॥ 822 ॥
vicintane cintanaśaktimadbhutāṃ vilokane lokanaśaktimujvalām ।
prabhāṣaṇe bhāṣaṇaśaktimuttamāṃ nibhālayaṃstvāṃ viṣayairna jīyate ॥ 823 ॥
vilokamānasya vilokanaṃ kavervilokyamāneṣu vihāya saktatām ।
vilocane sannihitā nirantaraṃ vidhūtabhītirvibudhastutā śivā ॥ 824 ॥
ayaṃ bhayānāṃ parimārjakassatāṃ samastapāpaughanivāraṇakṣamaḥ ।
manojñavaṃśasthagaṇo gaṇeśiturmano maheśābjadṛśo dhinotvalam ॥ 825 ॥