STARKLITERARIA 

                                                                        By Marilynn Stark          

 

   

 

 

 

 

 

                                   

                                                                                                
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On Skiing: The Metaphysics by Stark
by Marilynn Stark

 

    

 

This metaphysics is drawn from the discipline of skiing, and was written by me as an offering unto the Lord and unto the ski world.  To me skiing is a yoga, a practice in the physical whose design and whose beauteous surround in nature work to synergize the realization of truth and of self in a learning mode of  great worth.  May I dedicate this Web page to Grandmaster Duk Sung Son, whose mastery in the martial arts as he taught me worked so vitally to teach me the fuller dimension of skiing.     Marilynn Stark   

1997 by Marilynn Stark All Rights Reserved

Note: the text of this page has somehow been ruined; however that had happened, at least now it is being refurbished serially.  My apologies for this.    MLS March 15, 2010

Update: The text is now rectified up to verse 11. April 23, 2010

  Audio files have been added through an embedded media player, including verses 1 - 8.  Please see the bottom of this Web page for access to them; click onto the button to the left here.  Chanting by Marilynn Stark.

तत्त्व हिमसंसर्पणम्

tattva himasaṁsarpaṇam

The Truth of Skiing                                                              

                             

Verse 1

ओम् हिम हयस्वेत ब्रह्मने लोके तु नमस्ते।१।

om hima hayasveta brahmane loke tu namaste. |1|  

                                                  

Om  Salutations unto Thee, the conveyance as white snow, which verily is the Supreme Spirit, Brahman, in this world.  (1)   

COMMENTARY

     Tattva Himasaṁsarpaṇam begins with the invocation of the holy omkara.  The next word, hima, which means snow, forms the subject of the sentence.  Hima introduces the simple reality of 'what is'.  The beautiful poetry of Sanskrit, which derives partly from sheer grammatical structure, matches the topic word, snow, with the concept that snow is to be regarded as a conveyance -- hayasveta -- literally, 'white horse'.  Hayasveta stands grammatically as subjective complement to hima, thereby connoting 'becoming' or 'fusing with' that reality as a skier.  That is why 'horse' or 'haya' is used in stem form grammatically to combine with the obvious 'whiteness' of the ski world, sveta 

     The word Brahmane comes next in the dative case, matching the salutation (namaste) at the end of the line so as to lend reverence.  Loka in the locative case as loke,  place where grammatically, focuses that absolute Brahman into the reality of this world powerfully, and by the synchrony of the "e" sounds of Brahmane and loke, the reverence is matched from the absolute realm down into the locale; this reverence as intimated through the sound "e" is now uttered once again as the actual word definitional of reverence, namaste, is placed at the end of the sloka.

     Tu means 'indeed', or more emphatically tu means 'verily'.  Tu reasserts that sense which implies the almost contrariness of that fusion from absolute to locale to absolute.

     Any skier knows the power of the snow whose bounteous gift of beauty is matched by the profound utility of the motion and navigability it provides for two skis.  To address the snow in terms of reverence for the creation that is Brahman and to place the snow upon the metaphysical plane of reality as matched to the absolute should introduce the inquiry for the truth or tattva of skiing itself.  The word tattva indicates the absolute truth since this word is comprised of tat + tva: the demonstrative pronoun tat meaning 'that' (referring to all that is in the objective world of inquiry) and tva meaning Thou, the inquirer.  This word tattva therefore introduces through the fine resolve of Sanskrit as a language the concept of all of the universe being comprised of object plus subject: that plus Thou, or all of that plus you -- the objective realm and the subjective inquirer are summed up in the single word 'tattva'.  The title of the work on skiing is therefore opened with the word tattva which in turn opens the inquiry unto the nature of truth as is to be derived from himasaṁsarpaṇam, skiing, or snow gliding.

June 5, 2005     Edited March 15, 2010 

                                     

             

Verse 2

भूम्यै गगनाय च समं ग समयेन स्थानेन च स्वाहा।२

bhūmyai gaganāya ca samaṁ ga samayena sthānena ca svāhā |2|

Offerings unto the Earth and sky, going together through time and place. (2)

COMMENTARY

      Offerings are rendered unto the Earth and sky which are manifestations of Brahman, the Supreme Spirit, previously invoked.

     The instrumental case is used to indicate cause or reason (out of) for the invocation of time and space, samayena sthānena.  Time and space are the only two fundamental continua which contain the physical worth of Earth and sky; thus these two continua, time and space, are rendered even unto the absolute nature of space as oblations.  It is not that space is itself absolute, yet space inspires contemplations upon the absolute through its sheer, vast attribute of expansion that approaches infinity.  The word  sthānam (nominative case) can mean space or place.

     To ski is to be enlivened greatly unto nature; therefore, nature becomes to the skier an entity to be further understood as an activity on the ground, the Earth, blessed by the expanse of space to be espied through the window of the giver of snow, the sky.

June 6, 2005   Revised and edited March 15, 2010 and April 5, 2010.

                   

Verse 3       

ॐ सरस्वत्यै नमः।

om sarasvatyai namaḥ.

Om.  Salutations unto Goddess Sarasvati.    

ॐ शक्त्यै स्वाहा।

om śaktyai svāhā.                                                                                

Om.  Offering unto Thee power.

ॐ बलाय स्वाहा।

om balāya svāhā. 

Om.  Offering unto Thee strength.

ॐ मापनाय स्वाहा।

om māpanāya svāhā.

Om. Offering unto Thee balance.

ॐ नियतत्वाय स्वाहा।

om niyatatvāya svāhā.

Om. Offering unto Thee precision.

ॐ रयाय स्वाहा।                                                         

om rayāya svāhā.

Om. Offering unto Thee speed.

ॐ पञ्चभूतेभ्य स्वाह॥३॥

om pacabhūtebhya svāhā. ||3||

Om. Offering unto Thee the five elements. (3)   

  

COMMENTARY

     Sarasvati, the goddess of learning, is now invoked in Tattva Himasaṁsarpaṇam.  Any yoga, where yoga is defined as a discipline through which one binds to the self, is a discipline of learning and knowledge.  One surrenders the false ego, or the sense of the self which is identified with the body, to Sarasvati; one can humble oneself therein to the teaching of Sarasvati most profoundly.  This type of learning confers greater realization of the self, and this self-realization will also include the objective realm with its knowledge base of factual truths.  The factual truths of skiing can be explicated through practical knowledge and even the laws of physics.  Yet, the kind of knowledge which is also sought by a yogi, one who strives for greater self-realization, is that knowledge of the metaphysical under which is subsumed the physical laws of nature.  

     The most efficient ski techniques will be of the maximum economy of motion.  In order to achieve such maximum economy of motion,  the five elements of motion which should be used knowingly in physical action are enumerated and offered to Sarasvati.  These five elements of motion are: power, strength, balance, precision and speed.  

July 7 & 12, 2005

                 

Verse 4

हिमसंसर्पणारित्रे चलेयं कालाकशे

himasamsarpāritre caleyaṁ kālākaśe

May I ski through time and space

स्वरैक्येनाशेषेन पञ्चभूतैश्चलनस्य

svaraikyenāśeṣena pacabhūtaiścalanasya

in perfect harmony with the five elements of motion

शोभायां

śobhāyāṁ

in the splendor

स्वरूपस्य शैले हिमागमस्य॥४॥

svarūpasya śaile himāgamasya. ||4||

of nature on the mountain of winter.

May I ski through time and space in perfect harmony with the five elements of motion in the splendor of nature on the mountain of winter.  (4)                                                           

                                                                                  

Verse 5                     

एवम् आकाशाद्भवं पञ्चभूतनिनि चलनस्य

evam ākāśādbhavaṁ pacabhūtani calanasya

अशिषणि दातुं नित्यसातत्याय क्शराय

aśiṣaṇi dātuṁ nityasātatyāya kśarāya

कालाय कर्मसमुद्भवं इति।

kālāya karmasamudbhavaṁ iti.

तस्माद्ब्रह्मोद्भवं अक्षरात्कर्म यज्ञे॥५॥

tasmādbrahmodbhavaṁ akṣarātkarma yaje.||5||

                                   

So the five elements of motion arise from space blessed with the continuum of the perishable, time; thus action arises, and therefore action arises from the imperishable Brahman through sacrifice. (5)

 

                                              

                                                              

            

Verse 6

अहं वेद क्षरभवं हिमसंसर्पनाभ्यां अक्षरात्कर्म

ahaṁ veda kṣarabhavaṁ himasaṁsarpanābhyāṁ akṣarātkarma

यज्ञात्नित्यात्परं ब्रह्म॥६॥

yajātnityātparaṁ brahma. ||6||

May I know the perishable as born of the imperishable through my skis, the action as born of sacrifice eternal, which is limitless Brahman.  (6)

             

Verse 7

हे शादि मं महाप्रमाणैकाग्रं जवं हिमसंसर्पणारित्रे मे पञ्चभूतचलनजम्।

he śādi māṁ mahāpramanaikāgraṁ javaṁ himasaṁsarpaṇāritre me pacabhūtacalanajam. 

Oh, teach me, my skis, great and closely attentive speed born of the five elements of motion

तथाप्यकैकेऽनुरूपतायां सत्यतायां सत्यभवं स्थानवर्णाकारेग्रे

स्थूललोकस्य॥७॥

tathāpyakaike'nurūpatāyāṁ satyatāyāṁ satyabhavaṁ sthānavarṇākāregre sthūlalokasya. ||7||

yet in one-to-one correspondence with the reality derived from satyam which is the topographical contour in the physical realm before me.  (7) 

Oh, teach me, my skis, great and closely attentive speed born of the five elements of motion yet in one-to-one correspondence with the reality derived from satyam which is the topographical contour in the physical realm before me.  (7)

                

Verse 8   

विसृत्वरतरैकतात्वं ज्ञेयं शरीरेन

visṛtvarataraikatātvaṁ jeyaṁ śarīrena

मनसात्मा च  यथा चलेयं हिमं सुगिरौ।

manasātmā ca yathā caleyaṁ himaṁ sugirau.

सहचारहृदि भूमिगगनप्रकीर्तनकर्मवित्‌-

sahacārahṛdi bhūmigaganaprakīrtanakarmavit-

योग्यविवरनकृदाकारस्थाने॥८॥

yogyavivaranakṛdākārasthāne.||8||

May I know an ever more expanding unity of body, mind and spirit, so that I can know how to ski the snow in loving harmony with the mountain beautiful in the synergy of ground and sky, in such technique accomplished as fitting to the topographical contour before me.  (8)

             

Verse 9

आश्च्सर्यं आकाशस्य दिव्यस्य विशालस्य च

āścsaryaṁ ākāśasya divyasya viśālasya ca

दृष्टिं शृङ्गशैलस्यैतस्यैव हि तेजस्विनः।

dṛṣṭiṁ śṛṅgaśailasyaitasyaiva hi tejasvinaḥ.

तोलेयं प्रवणस्थाने नित्योदज्भक्त्या

toleyaṁ pravaṇasthāne nityodajbhaktyā

पादसाधनपाणिदृढग्रहयष्टिवरदैश्वर॥९॥

pādasādhanapāṇidṛḍhagrahayaṣṭivaradaiśvara. ||9||

Indeed, may I match only through the Lord, who is the giver of the gift of the tools beneath my feet and the poles in the grip of my hands, in the descent with an ever-ascending devotion the wonder of the vast and Heavenly space, which is in the view of this glorious mountain peak.  (9)

             

Verse 10  

आश्चर्यायेश्वरस्यैवं गते सृष्टेर्हैमंतयाः संपूर्णेन समार्पणेन तत्सत्याकुर्याम्।

āścaryāyeśvarasyaivaṁ gate sṛṣṭerhaimaṁtayāḥ saṁpūrṇena samārpaṇena tatsatyākuryām.  

May I realize in full surrender to the wonder of God's wintry creation and in these (prevailing ) conditions  

अतिसूक्ष्माद्भूतहिमसंसर्पणारित्रचलने

atisūkṣmādbhūtahimasaṁsarpaṇāritracalane  

in miraculous, yea, subtle motion on skis that: (that = tat, above: 'tatsatyākuryām' = may I realize that)

संपन्नतांस्वभावजां एवमेव नु।

saṁpannatāṁ  svabhāvajāṁ evameva nu.

the perfection innate, yea, indeed,

आत्मानं आनन्दं येषां मनानि जाताकाशेन

ātmānaṁ ānandaṁ yeṣāṁ manāni jātākāśena  

(which is) the self, the total bliss which is the Self, whose reflections are inspired by the space

दीननी मे हे आदौवुदयोत्तंगशैल।

dīnanī me he ādauvudayottaṁgaśaila.

at my humble command -- oh, first for the ascent of the towering mountain

यस्य रक्षितृशृङ्ग जीवति परिषदि परस्य च धर्मस्य कालस्य अनान्तकाले तु॥१०॥

yasya rakṣitṛśṛṅga jīvati pariṣadi parasya ca dharmasya kālasya anāntakāle tu. ||10||

whose guardian peak lives in the assembly of the Supreme Self and the soulful nature of time, timelessness.

                                       

. . . oh, first for the ascent of the towering mountain, whose guardian peak lives in the assembly of the Supreme Spirit and the soulful nature of time, timelessness.   (10)

[. . . ādauvudayottaṁgaśaila yasya rakṣitṛśṛṅga jīvati pariṣadi parasya ca dharmasya kālasya anāntakāle tu. ||10|| ]

May I realize in full surrender to the wonder of God's wintry creation and in these (prevailing ) conditions in miraculous, yea, subtle motion on skis that: the total bliss which is the Self, the innate perfection which is indeed the Self, whose reflections are inspired by the space at my humble command; oh, first for the ascent of the towering mountain, whose guardian peak lives in the assembly of the Supreme Spirit and the soulful nature of time, timelessness. (10)  

            

Verse 11

तथैव गुरुत्वं शादेद्मां कथं पाणिपादसमानी यथैव

tathaiva gurutvaṁ śādedmāṁ kathaṁ pāṇipādasamānī yathaiva

हिमरित्रसंसर्पनेयं।

himaritrasaṁsarpaneyaṁ.

यथैव स्वरैक्यंज संपन्नतायाः

yathaiva svaraikyaṁja saṁpannatāyāḥ

पञ्चभूतचलनस्योत्पतेत्लाभयंत्रं परिवृत्त्याः॥

pacabhūtacalanasyotpatetlābhayaṁtraṁ parivṛttyāḥ.

यत्सत्यं परिवृत्तिं कार्यक्षमतायाः गुरिष्ठायाः पुन नेत्रे

yatsatyaṁ parivṛttiṁ kāryakṣamatāyāḥ guriṣṭhāyāḥ puna netre

आकारगंदस्य प्रत्यक्षम्।

ākāragaṁdasya pratyakṣam.

एवं जवेन कालं जयेयं।

evaṁ javena kālaṁ jayeyaṁ.

ततस्त्योत्संगधरणं एकैकशधर्मेन कृत्स्नं जानीयाम्।॥

tatastyotsaṁgadharaṇaṁ ekaikaśadharmena kṛtsnaṁ jānīyām.

यतः शैल पारे सर्वं सत्कृत्परमेश्वरेन यद्वद्नाकं

yataḥ śaila pāre sarvaṁ satkṛtparameśvarena yadvadnākaṁ

मेघेस्वेवनाकं करे शून्ये॥११॥

meghesvevanākaṁ kare śūnye.||11||

So may gravity teach me how to unify the hands and feet as I ski, that the harmony born of the five elements of motion gives rise exactly to the leverage of the turn; in truth, to the turn of the maximum efficiency, yet in the vigil of the contour of the trail immediately before me; thus may I conquer time with speed; may I know from that the pull of the slope in its particulate nature as the pull of the entire mountain; for the mountain greets in universal reach all in its providence, just as (it greets) the sky for its very clouds, the sky for its wondrous space.  (11)

            

Verse 12

परिपूर्येयं प्रतिष्ठां अवश्यकां गुनं साध्यं बहुतमं

paripūryeyaṁ pratiṣṭhāṁ avaśyakāṁ gunaṁ sādhyaṁ bahutamaṁ  

May I realize the proficiency requisite to the greatest number of

परिवृत्तीनां गुरुत्व भूमौ।

parivṛttīnāṁ gurutva bhūmau.

 turns possible in the field of gravity,

यासां त्रिज्याः क्शुद्रा जवं उत्तमं संहरन्ति केन्द्रं ज्ञानं कालमानं

yāsāṁ trijyāḥ kśudrā javaṁ uttamaṁ saṁharanti kendraṁ jānaṁ kālamānaṁ

(turns) whose short radii modify maximum speed, (whose) focus becomes knowledge of time dimension

अन्तरेन क्षिप्रेन॥१२॥१।

antarena kṣiprena.||12| i

in quick interval. (12 i) 

May I realize the proficiency requisite to the greatest number of turns possible in the field of gravity, turns whose short radii modify maximum speed, whose focus in quick interval becomes knowledge of time dimension.  (12 i)

                       

अनेन परिवृत्तिरुत्संगं महान्तं नयनकृत्स्थाने

anena parivṛttirutsaṁgaṁ mahāntaṁ nayanakṛtsthāne

Thus does the turn reduce the great slope into the place

संयसकृत्पर्येते परिवृत्तेः।

 saṁyasakṛtparyete parivṛtteḥ.

circumscribed by the reach of turn.

क्शुद्रवारकृद्भ्रंशरेखायां जवं  

kśudravārakṛdbhraṁśarekhāyāṁ javaṁ

नैपुन्याद्बहुतमनेकत्वभवं वारानांनिष्कर्षेत्॥१२॥२।

 naipunyādbahutamanekatvabhavaṁ vārānāṁniṣkarṣet.||12| ii

The short turn in the fall line may derive its speed from the efficiency arising out of the greatest number of turns. (12 ii)

Thus does the turn reduce the great slope into the place circumscribed by the reach of turn.  The short turn in the fall line may derive its speed from the efficiency arising out of the greatest number of turns. (12 ii)

                           

आह्नानजीद्भ्रिगोः साधनेन रूपस्य विविक्तस्यैव क्शुद्रतमदूरविद्वारेन इति।

āhnānajīdbhrigoḥ sādhanena rūpasya viviktasyaiva kśudratamadūravidvārena iti.

Thus the challenge of the steep may be conquered by the realization of its contour discrete only unto the shortest distance knowable by turn.  (12 iii)

जव भृगौ तेन मापने प्रतिवशं क्शुद्रत्रिज्यावाराभवं यथाक्रमं

java bhṛigau tena māpane prativaśaṁ kśudratrijyāvārābhavaṁ yathākramaṁ bhraṁśarekhāyām.||12|| iii

Speed on the steep is thereby balanced against control arising out of short radius turns in succession down the fall line.  (12 iii)

                        

परिपूर्येयं प्रतिष्ठां अवश्यकां आशुभतमाः परिवृत्तीनां अपिच गुरुत्वभूमौ।

paripūryeyaṁ pratiṣṭhāṁ avaśyakāṁ āśubhatamāḥ parivṛttīnāṁ apica gurutvabhūmau.  

May I also realize the proficiency requisite to the fastest turns in the field of gravity --

यासां त्रिज्याः केन्द्रकृद्मध्ये भ्रंशरेखाया मध्यात्शरीरस्य हि परमसंख्यालाभयंत्रात्॥१२॥४।

yāsāṁ trijyāḥ kendrakṛdmadhye bhraṁśarekhāyā madhyātśarīrasya hi paramasaṁkhyālābhayaṁtrāt.||12|| iv

turns whose radii are indeed set by the focus into the fall line from center of the body for maximum leverage; (12 iv)

                        

यस्य जवजाकाण्डाशुसंपदनौजसंकृत्या तु च   गुरिष्ठलाभयंत्रपादकाभवम्।

yasya javajākāṇḍāśusaṁpadanaujasaṁkṛtyā tu ca guriṣṭhalābhayaṁtrapādakābhavam.  

(turns) whose speed is born of the synergy of divine energy, the sudden acceleration and indeed the maximum leverage which arise out of the boot; 

स्यां एककेन्द्रं पञ्चभूतचलनभवस्तत्रत्य भृगौ तथापि कर्माकर्मज्ञ तिष्ठति॥१२॥५।

syāṁ ekakendraṁ pacabhūtacalanabhavastatratya bhṛgau tathāpi karmākarmaja tiṣṭhati.||12|| v  

may I become one with the focus which arises out of the five elements of motion, belonging to that place on the steep, yet knowing that action subtends inaction. (12 v)

            

   May 16, 2010

तत्त्व हिमसंसर्पणम्

ॐ हिम हयस्वेत ब्रह्मने लोके तु नमस्ते।१।

भूम्यै गगनाय समं समयेन स्थानेन स्वाहा ।२।

सरस्वत्यै नमः।

शक्त्यै स्वाहा।

बलाय स्वाहा।

मापनाय स्वाहा।

नियतत्वाय स्वाहा।

रयाय स्वाहा।

पञ्चभूतेभ्य स्वाहा ॥३॥

हिमसंसर्पणारित्रे चलेयं कालाकशे

स्वरैक्येनाशेषेन पञ्चभूतैश्चलनस्य

शोभायां

स्वरूपस्य शैले हिमागमस्य ॥४॥

एवं आकाशाद्भवं पञ्चभूतानि चलनस्य

अशिषाणि दातुं नित्यसातत्याय क्षराय

कालाय कर्मसमुद्भवं इति।

तस्माद्ब्रह्मोद्भवम् अक्षरात्कर्म यज्ञे ॥५॥

अहं वेद क्षरभवं हिमसंसर्पनाभ्यां अक्षरात्कर्म यज्ञात्नित्यात्परं ब्रह्म॥६॥

हे शादि मं महाप्रमाणैकाग्रं जवं हिमसंसर्पणारित्रे मे पञ्चभूतचलनजम्।

तथाप्यकैकेऽनुरूपतायां सत्यतायां सत्यभवं स्थानवर्णाकारेग्रे स्थूललोकस्य॥७॥  

विसृत्वरतरैकतात्वं ज्ञेयं शरीरेन

मनसात्मा यथा चलेयं हिमं सुगिरौ।

सहचारहृदि भूमिगगनप्रकीर्तनकर्मवित्-

योग्यविवरनकृदाकारस्थाने॥८॥

आश्च्सर्यं आकाशस्य दिव्यस्य विशालस्य

दृष्टिं शृङ्गशैलस्यैतस्यैव हि तेजस्विनः।

तोलेयं प्रवणस्थाने नित्योदज्भक्त्या

पादसाधनपाणिदृढग्रहयष्टिवरदैश्वर॥९॥

आश्चर्यायेश्वरस्यैवं गते सृष्टेर्हैमंतयाः संपूर्णेन समार्पणेन तत्सत्याकुर्याम्।

अतिसूक्ष्माद्भूतहिमसंसर्पणारित्रचलने संपन्नतां स्वभावजां एवमेव नु।

आत्मानं आनन्दं येषां मनानि जाताकाशेन

दीननी मे हे आदौवुदयोत्तंगशैल।

यस्य रक्षितृशृङ्ग जीवति परिषदि परस्य

धर्मस्य कालस्य अनान्तकाले तु॥१०॥

तथैव गुरुत्वं शादेद्मां कथं पाणिपादसमानी यथैव हिमरित्रसंसर्पनेयं।

यथैव स्वरैक्यंज संपन्नतायाः पञ्चभूतचलनस्योत्पतेत्लाभयंत्रं परिवृत्त्याः॥

यत्सत्यं परिवृत्तिं कार्यक्षमतायाः गुरिष्ठायाः पुन नेत्रे आकारगंदस्य प्रत्यक्षम्।

एवं जवेन कालं जयेयं।

ततस्त्योत्संगधरणं एकैकशधर्मेन कृत्स्नं जानीयाम्

यतः शैल पारे सर्वं सत्कृत्परमेश्वरेन यद्वद्नाकं मेघेस्वेवनाकं करे शून्ये॥११॥

परिपूर्येयं प्रतिष्ठां अवश्यकां

गुनं साध्यं बहुतमं

परिवृत्तीनां गुरुत्व भूमौ।

यासां त्रिज्याः क्शुद्रा जवं उत्तमं

संहरन्ति केन्द्रं ज्ञानं कालमानं

अन्तरेन क्षिप्रेन॥१२॥१।

अनेन परिवृत्तिरुत्संगं महान्तं

नयनकृत्स्थाने संयसकृत्पर्येते परिवृत्तेः।

क्शुद्रवारकृद्भ्रंशरेखायां जवं नैपुन्याद्बहुतमनेकत्वभवं वारानांनिष्कर्षेत्॥१२॥२।

आह्नानजीद्भ्रिगोः साधनेन रूपस्य विविक्तस्यैव

क्शुद्रतमदूरविद्वारेन इति।

जव भृगौ तेन मापने प्रतिवशं

क्शुद्रत्रिज्यावाराभवं यथाक्रमं

भ्रंशरेखायाम्॥१२॥३।

  परिपूर्येयं प्रतिष्ठां अवश्यकांआशुभतमाः परिवृत्तीनां

अपिच गुरुत्वभूमौ।

यासां त्रिज्याः केन्द्रकृद्मध्ये भ्रंशरेखाया मध्यात्शरीरस्य हि

परमसंख्यालाभयंत्रात्॥१२॥४।

यस्य जवजाकाण्डाशुसंपदनौजसंकृत्या तु गुरिष्ठलाभयंत्रपादकाभवम्।

स्यां एककेन्द्रं पञ्चभूतचलनभवस्तत्रत्य भृगौ तथापि कर्माकर्मज्ञ तिष्ठति॥१२॥५।

श्रीश्वर वरवरद सुरूपाद्रिलोकाय स्वच्चश्वेतार्थस्वर्गमतिमोक्शप्रदप्रदः।

हिमं भावनं सर्वगतं यस्मिन्नेत्रानि

पूरणं नियोगं विश्ववृत्तद स्थापयन्ति॥१३॥१।

शून्योत्तप्तशौचम् हिमचारुतस्य मुकुटं

मंदं शृङ्गंशैलानां मृदुः कंबल तलेत्र।

हि हिमं समाहरेत्संरंभात्लोके प्रहर्षं स्वस्थं

तथ्यतेजस्वि रत्नवत्सुकृत्स्थापयेत्॥१३॥२।

हृद्यद्रौ हैमनंदनवनस्य हिमेन

शब्दार्च्चद्यते मौनम् एव समाश्चर्यविशालम्।

श्री यस्याश्चित्रं नित्यस्मृतेश्च

यस्याः कृपा हरितदेवदारुदिटपपूर्णदा हिमेन॥१३॥३।

मूकस्थितिवृक्शाः प्रतिनीलनाकसंज्ञांदा

दृष्टहिमसंसर्पकाय सर्वदामध्येग।

सर्वदामध्ये समनिरूप्तवद्भिर्वारैर्वा

स्रवत्सध्यसर्पनेन सर्वं आत्मैकीकृत्तु॥१३॥४।

यद्द्यप्यपगमकृत्यत्सत्यं गहनहिमान्युपधानं

 तत्रैव इदं आश्रयाद्रिपारम्।

पूरनं इव प्रदानेन सममात्रबलस्थलस्य

पूर्णया संभाव्यतया भायां आत्मनः॥१३॥५।

एवं हिमे अहं नकार्ताहं शेक्षेयं

हिमसंसर्पकैव साधक ईश्वरस्योत्तमस्य।

सर्वदामध्ये हिमलोके कुत्र हिमसंसर्पनं

मार्गणं स्वधर्मान्तरशांतिं मद्भक्त्या॥१३।६।

स्वधर्मान्तरशांतिः सूर्यविश्वस्य भां

अनुमन्यतां या चिंता सर्वं स्वाद्भुतश्र्यां सर्वत्र।

तत्त्वं असि विद्यैकज्ञ परत दशलक्षकणमंद

भायास्तस्य रत्नवत्हिमयिति॥१३॥७।  

तथापि तद्ब्रह्मणि समस्तं इदं ज्ञातव्यं तद्ब्रह्म

तद्ज्ञ चैनं विलक्शणं सत्यातेकम्।

चिंताया अस्य सर्वचित्तस्मिन्तत्त्वमसीति जानीयां तत्त्वमस्यद्वैतकृत्सर्ववित्शैले॥१३॥८।

  

 

                                                                     

Photo: by Larry Chapman / Chapman Outdoor Photography
   cop@cophoto.com  /   http://www.cophoto.com/
   

                                                       

 

This page was last edited on 05/16/2010 02:15 PM

 
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