किरणागमान्तर्गतशिवस्तोत्रम् – kiraṇāgamāntargataśivastotram – A saiddhāntika stotra from the kiraṇāgama by garuḍa to śrīkaṇṭha-rudra
In the saiddhāntika śaiva system, there are twenty-eight mūlāgama-s (primary āgama-s), each of which is traditionally supposed to be complete with four distinct sections:
The kiraṇāgama (also known as the kiraṇamahātantra) begins with the vidyāpāda, the section/pāda of an āgama text which covers the “vidyā” portion of an āgama, covering the matters of how the various āgama-s were revealed and to whom they were revealed, the doctrine of tattva-s (the fundamental principles which constitute all of existence; in the saiddhāntika and bhairava streams of mantramārga śaivam, there are 36 tattva-s) and other such philosophical matters. The vidyāpāda of the kiraṇāgama opens with this verse by garuḍa:
कैलासशिखरासीनं सोमं सोमार्धशेखरम्।
हरं दृष्ट्वाब्रवीतार्क्ष्यः स्तुतिपूर्वमिदं वचः
kailāsaśikharāsīnaṃ somaṃ somārdhaśekharam|
haraṃ dṛṣṭvābravīttārkṣyaḥ stutipūrvamidaṃ vacaḥ
[The one] seated on a summit of mount kailāsa, the soma (Here, it figuratively means, “one with umā”), the one crowned with the half-moon, the hara (Figuratively, the one who removes the bonds of the soul); preceded by a stuti, having seen him, tārkṣya (garuḍa-deva) says these words.
Here, the great saiddhāntika commentator of kāśmīradeśa, the great lion of siddhānta śaivam, mahākaṇṭha kaṇṭhīrava śrī bhaṭṭa rāmakaṇṭha (hereafter, rāmakaṇṭha), takes the pains to explain the order in which the opening events of the text takes place:
- Firstly, the stuti of garuḍa takes place: This beautiful stuti is given in śloka-s 2 to 9 of the first chapter of the āgama.
- Secondly, having uttered the words of praise, garuḍa obtains the sight of śrīkaṇṭha-rudra.
- Thirdly and finally, having now seen his guru, śrīkaṇṭha-rudra, garuḍa then utters the words (the question in śloka 10 of the text), opening the sacred dialogue between master and disciple.
We will see the actual commentary in detail in a subsequent post, or a subsequent edit of this very post. Now, we will see this stuti of 8 śloka-s, where the word, “jaya” appears a total of sixteen times.
Victory, oh one skilled in splitting the knot of the broad shoulders of andhaka!
jaya pravaravīreśasaṃruddhapuradāhaka ॥
Victory, oh burner of the [threefold] city, held/concealed by those most distinguished among the lords of the heroes/vīra-s (the three tripurāsura-s)
Victory, oh fearsome one, [who] lopped off a head of the lord of all the deva-s (brahma)!
jaya prathitasāmarthyamanmathasthitināśana ॥
Victory, oh one who is the very destruction of that manmatha (kāmadeva), whose skill/ability [to induce passions] is well-renowned/widely-spread.
Victory, oh one who removes the power of the kālakūṭa [poison], which ruined the body of acyuta!
Victory, oh the bearer (vidhāraṇa) of the force/speed (vega) of the river (sarit), which is greatly proud/haughty (maha+āṭopa) with its windings/curves (āvarta)!
jaya dāruvanodyānamunipatnīvimohaka ।
Victory, oh deluder of the sages as well as their wives in the dāruvana garden-grove!
jaya nṛttamahārambhakrīḍāvikṣobhadāruṇa ॥
Victory, oh who dreads [the world] with shaking, due to the great exertion/effort of the play of his dance!
Victory, oh one who, assuming the fierce form, terrified the thirty (tridaśa, a synonym for deva) and the asuras (Basically, the devāsura-s)!
Victory, one who, in the mouth of the lord of the cruel folks, showed a stream of blood!
Note: Due to the sheer strange wording of the verse, this is my favorite part of the whole stuti. While, on a surface reading, commentators have identified this line to pertain to the episode, where śiva humbles rāvaṇa by pressing down the mountain on his heads, one of the commentators, the venerable śrī tryambakaśambhu, gives a rich and beautiful inner meaning of this line, which we will see in a subsequent post or subsequent edit of this post.
jaya vīraparispandadakṣayajñavināśana ।
Victory, oh who is (or caused) the destruction of dakṣa’s sacrifice by stirring up (parispanda) the hero/vīra (that is, vīrabhadra)
Victory, one who took pride in that form (saṃsthāna) of the liṅga, wondrous (adbhuta) and great (maha)!
jaya śvetanimittogramṛtyudehanipātana ।
Victory, oh one who, for the sake of śveta-muni, felled the body of fierce death (ugramṛtyu)!
Victory, who has infatuated/bewitched the daughter of the mountain (śailaja; that is umā) with desire (kāma); [this kāma] which is the abode (vāsa) of the totality (aśeṣa) of pleasures (sukhā)!
Victory, oh one who removed the great heat/torture (santāpa) of upamanyu and the darkness (tamas) of the web (jāla) of delusion (moha)!
Victory, oh one who burns (pradāhaka) [these] worlds (loka-s) and the aloka-s (the non-human worlds ranging from those of piśāca-s to brahmadeva) from above (ūrdhva) the root (mūla) of the pātāla-s!
Note: In the siddhānta cosmology, below the pātāla-s are the naraka-s, which are directly above the world of kālāgni-rudra. At the time of absolute destruction, kālāgnirudra engulfs all the worlds above it.
We have thus ended the simple translation of the stuti. We hope to delve, as soon as possible, deep into the symbolic meanings and the classical commentaries on the stuti by the boundless grace of sadāśiva.
May the sixteen loud and thunderous jaya-s of the stuti shake the skulls of those who mock śiva and his āgama-s; may the deva praised by the four vedas and twenty-eight āgama-s protect the student of the hymn!