- 'Mr.kirhmuru,adakah kamu ini vegetarian? Tolong cerita sikit pasal vege ini? '
- 'Macam mana seseorang penganut hindu itu boleh tahu dia dilahirkan untuk kali yang ke berapa?'
- 'Adakah apa-apa bukti untuk menunjukkan apa yang agama hindu adalah atas perintah Tuhan?dalam kitab?siapa cipta kitab?'
"Saraswathy Namasthubyam, Varathey Kaama Roobini, Vidyam Rambham Karishyaami, Sitthir Bavathu Mesatha."
Saturday, November 13, 2010
Jawapan Bagi Persoalan Yang dikemukakan
The Banana Leaves and Its benefits
Diabetes and insulin resistance have swept the nation - and with them, a growing list of pharmaceutical drugs that cause as many problems as they solve, if not more. Many diabetes drugs now carry warning labels about their dangerous side effects, which can include an increased risk of heart failure. There's no question as to why so many people are searching for natural alternatives, like banaba leaf extract, that can help them manage blood sugar.
The herbal extract known as banaba leaf can be a powerful weapon in the fight against high blood sugar. Banaba leaf comes from a tree with thick, waxy leaves and striking purple flowers, typically found in Southeast Asia. Banaba leaf was a popular remedy for blood sugar, kidney and liver health in traditional cultures there, particularly in the Philippines and in India. It was often brewed as a tea, but today can easily be found in supplement form in Western society.
Today, banaba leaf has caught the eye of medical experts who are interested in finding a natural way to bring blood sugar levels back to normal in patients who suffer from chronically high blood sugar. Scientists have put this traditional remedy to the test in numerous clinical studies. Research has shown banaba leaf is effective for lowering blood glucose in people with regularly high blood sugar. It may also aid weight loss if high blood sugar has led to obesity.
Experts say the reason banaba leaf can have a positive effect on blood sugar levels is because it contains a natural concentration of corosolic acid, which mimics the function of insulin by aiding the metabolism of glucose. Corosolic acid can work like insulin to reduce blood sugar levels by transporting glucose into cells and out of the bloodstream. This can be beneficial to anyone who has trouble with high blood sugar, and especially to those with insulin resistance or diabetes.
The easiest way for most people to take banaba leaf extract is in supplement form. It is generally administered in small daily doses of 8-48 mg, with a 1-2 percent concentration of corosolic acid. Studies have shown this dose can produce a positive effect on blood sugar levels. Taking an excessive dose of banaba leaf may actually lower blood sugar to the point of hypoglycemia. While this should most certainly be avoided, it speaks for the power of this amazing herb.
For More Information:
http://www.naturalnews.com/026653_blood_sugar_blood_sugar.html
http://www.totalhealthbreakthroughs...
http://www.micronutra.com/journal/w...
http://diabetes-treatment.suite101....
BOMBAY UYIRE UYIRE LYRICS
uyirae uyirae .. vandhu ennoadu kalandhuvidu
uyirae uyirae ennai unnoadu kalandhuvidu
ninaivae ninaivae endhan nenjoadu kalandhuvidu
nilavae nilavae indha vinnoadu kalandhuvidu
kaadhal irundhaal endhan kannoadu kalandhuvidu
kaalam thaduththaal ennai mannoadu kalandhuvidu
(uyirae)
en suvaasak kaatru varumpaadhai paarththu uyirthaangi naaniruppaen
malarkonda penmai vaaradhu poanaal malaimeedhu theekkulippaen
en uyir poagum poanaalum thuyarillai kannae adharkaagavaa paadinaen
varum edhirkaalam un meedhu pazhipoadum pennae adharkaagaththaan vaadinaen
mudhalaa mudivaa adhai un kaiyil koduththuvittaen
uyirae uyirae inru unnoadu kalandhuvittaen
uravae uravae inru en vaasal kadandhuvittaen
ninaivae ninaivae undhan nenjoadu niraindhuvittaen
kanavae kanavae undhan kannoadu karaindhuvittaen
kaadhal irundhaal endhan kannoadu kalandhuvidu
kaalam thaduththaal ennai mannoadu kalandhuvidu
uyirae uyirae vandhu ennoadu kalandhuvidu
ninaivae ninaivae endhan nenjoadu kalandhuvidu
oar paarvai paarththae uyirthandha penmai vaaraamal poayvidumaa
oru kannil konjam valivandha poadhu maru kannum thoongidumaa
naan karumpaarai palathaandi vaeraaga vandhaen kannaalan mugam paarkkavae
en kadungaaval palathaandi kaatraaga vandhaen kannaa un kural kaetkavae
adadaa adadaa inru kanneerum thiththikkinradhae
uyirae uyirae vandhu ennoadu kalandhuvidu
uyirae uyirae ennai unnoadu kalandhuvidu
ninaivae ninaivae endhan nenjoadu kalandhuvidu
nilavae nilavae indha vinnoadu kalandhuvidu
mazhaipoal mazhaipoal vandhu mannoadu vizhundhuvittaen
manampoal manampoal undhan oonoadu maraindhuvittaen
uyirae uyirae inru unnoadu kalandhuvittaen
ninaivae ninaivae undhan nenjoadu niraindhuvittaen
http://www.justsomelyrics.com/1185482/Bombay-Uyire-Uyire-Lyrics
Tips on How to Become a Good Teacher
What's the difference between a good teacher and and a good educator?
A good teacher doesn't just teach a good lesson, but also aims to educate his/her students. Learning how to become a good teacher isn't only about practicing how to write interesting motivating lessons, but also about finding unique ways how to motivate the students beyond the level of the material. A good educator wants his/her students to think for himself in wasys that can be made possible beyond the level of the textbook. In order to do this successfully and on a consistent, plan at least one activity that engages the student beyond the level of the textbook.
Don't be surprised however if suddenly you find yourself spontaneously choosing a new activity. Often this is what happens to new teachers who are experimenting with new and different things.
One way to do this explicitly is to ask students their opinions of various different issues. The more interesting the questions, the better their responses. In my case, I found that I was able to ask questions when I became more spontaneous. In one lesson, I taught my students about poverty using a rap song to my ninth grade students, I told the students that the next lesson they would learn another side to the rap song beginning with vocabulary.
We focused on the social level awareness of targeted vocabulary. I was looking for ways to go beyond what the book had to offer in terms of how to teach vocabulary and thought about connecting the plight of rappers in the seventies to a social action theme?
Knowing my students, I used a graphic organizer and elicited the social action cycle.
Immigrants come → they live in slum areas → they live in poverty → they join gang members → they are controlled by the gang members (Mafia) → they live in hopelessness →together they create violence
Now came the real icing on the educator's cake:
I asked the class - what are some ways to take action against this?
One student said, "write social rap songs... it's the way to stop poverty and violence."
"What is the one thing that is going to save an immigrant from not entering this cycle of poverty and hopelessness?
The kids said: "self-awareness."
I asked them "Why?" They answered "education. When you know, you have another choice."
In this case, I tried to stimulate my students in non-academic ways in order to help them acquire the meanings of the targeted words which I wanted them to acquire. As you can see, relating to the students on a more direct personal level doesn't have to be completely innovative. Educating students is actually what good teachers are all about. They try to include opportunities to relate to content in a value-centered way.
To receive your free ebook, Taking Charge in the Classroom and other information for new teachers, visit the New Teacher Resource Center at http://www.newteacherresourcecenter.com Dorit Sasson is a freelance writer, educator and founder and director of the New Teacher Resource Center. |
http://ezinearticles.com/?Tips-on-How-to-Become-a-Good-Teacher&id=1404915
How To Be A Good Kisser
It is said that just after one kiss, a woman comes to know whether you are the one she can spend her entire life with, or not. I’m sure that this one liner must have stressed the importance of kissing, for all you guys out there. Infact, being a good kisser is one of the essential requirements of having good physical relations between the partners. A kiss might mean anything, right from emotional affection to passionate desire. What you are able to convey to the other partner will depend upon the way you kiss him/her.
Kissing Tips & Techniques
· First things first! Make sure that your physical appearance is attractive. Otherwise, the other person will not even feel like kissing.
· Kissing means using lips. Make sure you lips are soft and supple and for that, start using lip balm on a daily basis. However, don’t use a balm or a gloss just before kissing; it will be a major turn-off.
· Nobody wants to kiss garlic or onion or say, smoke. Do not kiss if you have just had smelly things for lunch or smoked cigarettes. At the same time, always keep mints with you, for that perfect fresh breath.
· In the initial seconds, go easy. Give the other person time to feel completely at ease. You don’t want to scare your partner.
· Always try different types of kisses. French kiss is not the only kiss in the world.
· Don’t become so lost in the kiss, so as to completely forget the other person. Be attentive to his/her non-verbal responses.
· Lastly, be confident. Getting nervous while kissing is sure to make the beautiful sensations end up in a mess. Just go with the flow.
Different Kiss Types
· Many people believe that there are only two types of kisses - check kiss and French kiss. However, the realm of kiss is very vast. To know more, read on!
· In the Butterfly Kiss, you bring your face very close to that of your partner and then, flutter your eyelashes rapidly.
· Cheek Kiss, as we all know, is one of the friendly kisses. It is usually adopted on the first date. You need to gently brush you lips across your partner’s cheek.
· Earlobe Kiss involves sipping and sucking the earlobe of the partner. Since you are so close to the ear, do not make too loud noises.
· In the Eskimo Kiss, you gently rub your nose with that of your partner.
· Eye Kiss, as the name suggests, implies giving a tender kiss on the closed eyes of the partner.
· You can do the Finger Kiss, while relaxing with your partner. Take his/her fingers and gently suck on them.
· Considered an erotic kiss, Foot Kiss involves gently sucking the toes and then, kissing the foot very lightly.
· Forehead Kiss is meant to be the friendliest kiss. You simply brush your lips across your partner’s forehead.
· Freeze Kiss, also known as Melt Kiss, is the one in which you put an ice cube into your mouth and kiss your partner, while passing the cube to his/her mouth with your tongue.
· French Kiss is the most sensual kiss amongst all. At times called the Soul Kiss, it involves the tongue along with the lips.
· While doing the Fruity Kiss, you put a piece of a juicy fruit between your lips. While kissing you nibble a part of the fruit, while he nibbles the other.
· In Hand Kiss, you raise your partner’s hand to your lips and brush them lightly across the tip of the hand.
· Hot and Cold Kiss involves first licking your partners lips to make them warm and then, blowing on them to make them cold. Keep alternating.
· Lick Kiss is gently running your tongue over your partner’s lips, just before kissing.
· Lip Sucking Kiss means that you suck on the lower lip of the partner while kissing.
· For Neck Nibble Kiss, start with nibbling you way up and down your partner’s neck. Finally, place a gentle kiss on his/her lips.
· Nip Kiss will require you to slightly nibble on your partner’s lips, while kissing. Make sure you do not end up biting him/her.
· While doing the Shoulder Kiss, come from behind your partner, give a slight hug and then, kiss the top of his/her shoulder.
· You can do the Sip Kiss while drinking something sweet. Take a sip of the drink, leaving a little of it on your lips, and gently kiss your partner.
· In Trickle Kiss, you take a sip of your favorite drink and then, trickle it into your partner’s mouth while kissing.
· Wake Up Kiss is more about time than technique. Just before your partner is about to wake up, kiss him/her - starting with the cheeks and ending at the lips. Then, softly say - Good Morning!
Monday, November 8, 2010
What is a Mantra and How Does It Work ?
Mantras are powerful sounds. Mantras are the ones that have when chanted produce great effects. These are chanted repeatedly and that is called Japa. Japa is a key part of Hindu prayer.
Mantras are very rich in their meaning. While doing japa one can meditate on the mantra and its meaning. As the mind dwell more and more into that, the mantra conditions the mind and takes up to the higher states and forms the path to the great liberation - eternal bliss !
What makes mantras so special as compared to the normal words ? Mantras are not human composed. One may wonder how can that be possible. Especially given that there are sages associated with the mantras ! The point to be noted is that these sages are not composers of these mantras, as we normaly compose the sentences; they are not the inventors, but they are the discoverers of the mantra. They get to know the mantras in a state in which these words do not emanate from their thoughts, but they are just passive audience to it. Those who go deep in meditation and realize God may be able to get a feel of this situation.
To be such a discoverer, even though they are just passive hearers, needs great amount of qualification. Only the perfect one can unchangedly reproduce the mantra heard. The only one that is absolutely perfect is God. All other discoverers reproduce that mantra only as pure as their closeness to perfection.
veda samhitAs are full of mantras and hence have been preserved for ages in their pure form by utilizing the various techniques like patha, krama, jaTa, gaNa pATas, that ensure that the chanter clearly gets the correct letters and even the correct level of sound for each letter (svara). The chanters are advised to chant the mantras only after getting the right pronunciation of it, so that the mantras are presered against deterioration with time. There would be gurus who initiate the disciple in a mantra. guru ensures that the disciple got the mantra right, so that the person can chant independently as well as initiate others in that mantra. Ensuring this preservation vedas were passed only through the tradition of guru and disciples and was never written down till very recent past. (It is really amazing to note that without being written down the vedas have been preserved in pure form across the land by these techniques. Though the texts are freely available now for anybody to read, it would be important to ensure that these mantras are properly learnt and then chanted. This way the treasure that as been preserved so carefully over multiple milleniums do not deteriorate due to indifference.)
It is to be noted that many of the hymns of thirumuRai are known to have great powers of mantras that are practiced even today.
While there are plenty of mantras available, there are a few that are chanted with high esteem by the shaivas. Definitely those are highly powerful ones that can lead the chanter on the great path to mukti (liberation). praNava, paNJchAkashra, gAyatri to name a few. For shaivites the Holy Five Syllables (paNJchAkshara) with or without combined with the praNava is the ultimate mantra.
Definition # 1: Mantras are energy-based sounds.
Saying any word produces an actual physical vibration. Over time, if we know what the effect of that vibration is, then the word may come to have meaning associated with the effect of saying that vibration or word. This is one level of energy basis for words.
Another level is intent. If the actual physical vibration is coupled with a mental intention, the vibration then contains an additional mental component which influences the result of saying it. The sound is the carrier wave and the intent is overlaid upon the wave form, just as a colored gel influences the appearance and effect of a white light.
In either instance, the word is based upon energy. Nowhere is this idea more true than for Sanskrit mantra. For although there is a general meaning which comes to be associated with mantras, the only lasting definition is the result or effect of saying the mantra.
Definition #2: Mantras create thought-energy waves.
The human consciousness is really a collection of states of consciousness which distributively exist throughout the physical and subtle bodies. Each organ has a primitive consciousness of its own. That primitive consciousness allows it to perform functions specific to it. Then come the various systems. The cardio-vascular system, the reproductive system and other systems have various organs or body parts working at slightly different stages of a single process. Like the organs, there is a primitive consciousness also associated with each system. And these are just within the physical body. Similar functions and states of consciousness exist within the subtle body as well. So individual organ consciousness is overlaid by system consciousness, overlaid again by subtle body counterparts and consciousness, and so ad infinitum.
The ego with its self-defined "I" ness assumes a pre-eminent state among the subtle din of random, semi-conscious thoughts which pulse through our organism. And of course, our organism can "pick up" the vibration of other organisms nearby. The result is that there are myriad vibrations riding in and through the subconscious mind at any given time.
Mantras start a powerful vibration which corresponds to both a specific spiritual energy frequency and a state of consciousness in seed form. Over time, the mantra process begins to override all of the other smaller vibrations, which eventually become absorbed by the mantra. After a length of time which varies from individual to individual, the great wave of the mantra stills all other vibrations. Ultimately, the mantra produces a state where the organism vibrates at the rate completely in tune with the energy and spiritual state represented by and contained within the mantra.
At this point, a change of state occurs in the organism. The organism becomes subtly different. Just as a laser is light which is coherent in a new way, the person who becomes one with the state produced by the mantra is also coherent in a way which did not exist prior to the conscious undertaking of repetition of the mantra.
Definition #3: Mantras are tools of power and tools for power.
They are formidable. They are ancient. They work. The word "mantra" is derived from two Sanskrit words. The first is "manas" or "mind," which provides the "man" syllable. The second syllable is drawn from the Sanskrit word "trai" meaning to "protect" or to "free from." Therefore, the word mantra in its most literal sense means "to free from the mind." Mantra is, at its core, a tool used by the mind which eventually frees one from the vagaries of the mind.
But the journey from mantra to freedom is a wondrous one. The mind expands, deepens and widens and eventually dips into the essence of cosmic existence. On its journey, the mind comes to understand much about the essence of the vibration of things. And knowledge, as we all know, is power. In the case of mantra, this power is tangible and wieldable.
Statements About Mantra
Mantras have close, approximate one-to-one direct language-based translation.
If we warn a young child that it should not touch a hot stove, we try to explain that it will burn the child. However, language is insufficient to convey the experience. Only the act of touching the stove and being burned will adequately define the words "hot" and "burn" in the context of "stove." Essentially, there is no real direct translation of the experience of being burned.
Similarly, there is no word which is the exact equivalent of the experience of sticking one's finger into an electrical socket. When we stick our hand into the socket, only then do we have a context for the word "shock." But shock is really a definition of the result of the action of sticking our hand into the socket.
It is the same with mantras. The only true definition is the experience which it ultimately creates in the sayer. Over thousands of years, many sayers have had common experiences and passed them on to the next generation. Through this tradition, a context of experiential definition has been created.
Definitions of mantras are oriented toward either the results of repeating the mantra or of the intentions of the original framers and testers of the mantra.
In Sanskrit, sounds which have no direct translation but which contain great power which can be "grown" from it are called "seed mantras." Seed in Sanskrit is called "Bijam" in the singular and "Bija" in the plural form.
Let's take an example. The mantra "Shrim" or Shreem is the seed sound for the principle of abundance (Lakshmi, in the Hindu Pantheon.) If one says "shrim" a hundred times, a certain increase in the potentiality of the sayer to accumulate abundance is achieved. If one says "shrim" a thousand times or a million, the result is correspondingly greater.
But abundance can take many forms. There is prosperity, to be sure, but there is also peace as abundance, health as wealth, friends as wealth, enough food to eat as wealth, and a host of other kinds and types of abundance which may vary from individual to individual and culture to culture. It is at this point that the intention of the sayer begins to influence the degree of the kind of capacity for accumulating wealth which may accrue.
Mantras have been tested and/or verified by their original framers or users.
Each mantra is associated with an actual sage or historical person who once lived. Although the oral tradition predates written speech by centuries, those earliest oral records annotated on palm leaves discussed earlier clearly designate a specific sage as the "seer" of the mantra. This means that the mantra was probably arrived at through some form of meditation or intuition and subsequently tested by the person who first encountered it.
Sanskrit mantras are composed of letters which correspond to certain petals or spokes of chakras in the subtle body.
As discussed earlier, there is a direct relationship between the mantra sound, either vocalized or subvocalized, and the chakras located throughout the body.
Mantras are energy which can be likened to fire.
You can use fire either to cook your lunch or to burn down the forest. It is the same fire. Similarly, mantra can bring a positive and beneficial result, or it can produce an energy meltdown when misused or practiced without some guidance. There are certain mantra formulas which are so exact, so specific and so powerful that they must be learned and practiced under careful supervision by a qualified guru.
Fortunately, most of the mantras widely used in our portal and certainly those contained in this chapter are perfectly safe to use on a daily basis, even with some intensity.
Mantra energizes prana.
"Prana" is a Sanskrit term for a form of life energy which can be transferred from individual to individual. Prana may or may not produce an instant dramatic effect upon transfer. There can be heat or coolness as a result of the transfer.
Some healers operate through transfer of prana. A massage therapist can transfer prana with beneficial effect. Even self-healing can be accomplished by concentrating prana in certain organs, the result of which can be a clearing of the difficulty or condition. For instance, by saying a certain mantra while visualizing an internal organ bathed in light, the specific power of the mantra can become concentrated there with great beneficial effect.
Mantras eventually quiet the mind.
At a deep level, subconscious mind is a collective consciousness of all the forms of primitive consciousnesses which exist throughout the physical and subtle bodies. The dedicated use of mantra can dig into subconscious crystallized thoughts stored in the organs and glands and transform these bodily parts into repositories of peace.
Some of you may be interested or even fascinated by the discipline of mantra, but feel somewhat overwhelmed by the array of mantras and disciplines, astotaras and pujas you find in here. If so, then this chapter will be of use to you. It contains some simple mantras and their common application. They have been compiled from vedas and upanishads, drawn from the various headings of the deities or principles involved. These mantras address various life issues which we all face from time to time. If you want more information or more mantras relating to the deities or principles involved, email to rishi@mailerindia.com
Source: http://www.mailerindia.com/slokas/mantras/index.php?mantrahow
Mahishasuramardini Stotra and Its meanings
ayi girina.ndini na.nditamedini vishvavinodini na.ndanute
girivara vi.ndhya shirodhinivaasini vishhNuvilaasini jishhNunute .
bhagavati he shitikaNThakuTuMbini bhuuri kuTuMbini bhuuri kR^ite
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 1..
O daughter of the mountain, who makes the whole earth happy, who makes the whole universe rejoice, praised by Nandin dwelling on the peak of the great Vindhya mountain, glittering widely, praised by those desirous of victory O Goddess, wife of the blue necked Siva, One who has many families, One who has done a lot, be victorious, be victorious, O destroyer of the demon mahisa, with beautiful braids of hair, daughter of the mountain Himalaya
suravaravarshhiNi durdharadharshhiNi durmukhamarshhiNi harshharate
tribhuvanaposhhiNi sha.nkaratoshhiNi kilbishhamoshhiNi ghoshharate .
danuja niroshhiNi ditisuta roshhiNi durmada shoshhiNi sindhusute
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 2..
O bestower of boons on Gods, One who assails those hard to control, who tolerates those with ugly faces (?), one engrossed in rejoicing One who nourishes the three worlds, One who pleases sankara, One who removes sins, One who engrosses in sound of Om (?) One who is angry with the progeny of Danu (demon), One who is angry with the sons of Diti (also demon), One who destroys those with evil intoxication of pride, daughter of the ocean
ayi jagadaMba madaMba kadaMba vanapriya vaasini haasarate
shikhari shiromaNi tuN^ga himaalaya shR^i.nga nijaalaya madhyagate .
madhu madhure madhu kaiTabha ga.njini kaiTabha bha.njini raasarate
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 3..
O mother of the world, my mother, One who loves to dwell in a forest of Kadamba trees, One who keeps on smiling One who is on her own dwelling on the tall peak of the Himalaya, the greatest among the mountains One who is very sweet, One who has the treasure of demons Madhu and Kaitabha, destroyer of the demon Kaitabha, engaged in dancing
ayi shatakhaNDa vikhaNDita ruNDa vituNDita shuNDa gajaadhipate
ripu gaja gaNDa vidaaraNa chaNDa paraakrama shuNDa mR^igaadhipate .
nija bhuja daNDa nipaatita khaNDa vipaatita muNDa bhaTaadhipate
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 4..
Large O One who split the heads (of demons) into hundreds of pieces and One who cut the trunks of great battle elephants whose great lion is skilled in terrifying valor in tearing apart the temples of enemy elephants One who has cut down into pieces the heads of enemy chieftains with the strength of her own arms
ayi raNa durmada shatru vadhodita durdhara nirjara shaktibhR^ite
chatura vichaara dhuriiNa mahaashiva duutakR^ita pramathaadhipate .
durita duriiha duraashaya durmati daanavaduuta kR^itaa.ntamate
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 5..
Large O One who holds the invincible and undiminishing striking force which arose on the occasion of killing the enemies who were hard to subdue on the battlefield who made Pramatha, the great attendant of Shiva, a leader in subtle thinking, her commander (?) who decided to destroy the messenger of demons who were sinful, with evil intentions, thoughts and mind
ayi sharaNaagata vairi vadhuuvara viira varaabhaya daayakare
tribhuvana mastaka shuula virodhi shirodhi kR^itaamala shuulakare .
dumidumi taamara du.ndubhinaada maho mukhariikR^ita tigmakare
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 6..
O One who gives protection to the great heroic husbands of the enemy wives who have come seeking refuge One who holds in her hands a spotless spear pointed towards the head of the opponent who is causing a great pain for all the three worlds One who is like the blazing hot sun, aroused by the power of resounding noise of the drums of Gods
ayi nija hu.NkR^iti maatra niraakR^ita dhuumra vilochana dhuumra shate
samara vishoshhita shoNita biija samud.hbhava shoNita biija late .
shiva shiva shuMbha nishuMbha mahaahava tarpita bhuuta pishaacharate
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 7..
O One who has blown aside hundreds of streams of smoke coming from demons with smoking eyes merely with her own roaring who is like a vine of blood-drops grown from the dried blood drops in battle One who delights in the company of auspicious Shiva, Shumbha, Nishumbha, and the spirits who were fed during the great battle.
dhanuranu sa.nga raNakShaNasa.nga parisphura da.nga naTatkaTake
kanaka pisha.nga pR^ishhatka nishha.nga rasad.hbhaTa shR^i.nga hataavaTuke .
kR^ita chaturaN^ga balakShiti raN^ga ghaTad.hbahuraN^ga raTad.hbaTuke
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 8..
Large One who decks herself with dancing ornaments on throbbing limbs at the moment of the battle, making her bow ready who killed the huge enemy soldiers with a shining sword and with (arrows from) a quiver which has golden brown spots who made the battleground with fourfold army into a stage with a colorful drama with screaming little soldiers
jaya jaya japya jayejaya shabda parastuti tatpara vishvanute
bhaNa bhaNa bhiJNjimi bhi.nkR^ita nuupura si.njita mohita bhuutapate .
naTita naTaardha naTiinaTa naayaka naaTita naaTya sugaanarate
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 9..
Large Be victorious! be victorious! whose victory should be sung, praised by the whole universe ready to sing the praise extolling her victory who attracted the attention of shiva by twinkling of bells making various sounds of dancing who delights in beautiful singing and in dance-drama presented by a leading dancer acting out the role of an actress with half of his body
ayi sumanaH sumanaH sumanaH sumanaH sumanohara kaa.ntiyute
shrita rajanii rajanii rajanii rajanii rajaniikara vaktravR^ite .
sunayana vibhramara bhramara bhramara bhramara bhramaraadhipate
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 10..
Large O One who has a flowerlike complexion attractive to the good heart of the goodhearted people (meaning of this part is unclear, the last word seems to mean "surrounded by the face of the moon" ) (meaning of this compound is not clear)
sahita mahaahava mallama tallika mallita rallaka mallarate
virachita vallika pallika mallika bhillika bhillika varga vR^ite .
sitakR^ita pullisamulla sitaaruNa tallaja pallava sallalite
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 11..
avirala gaNDa galanmada medura matta mataN^gaja raajapate
tribhuvana bhuushhaNa bhuuta kalaanidhi ruupa payonidhi raajasute .
ayi suda tiijana laalasamaanasa mohana manmatha raajasute
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 12..
Who is in charge of huge royal elephants in fury whose rut is streaming down their temples incessantly princess, the daughter of the ocean, who has the beauty of the moon, the ornament of all the three worlds princess of cupid who enchants the minds desirous of ladies with beautiful teeth
kamala dalaamala komala kaa.nti kalaakalitaamala bhaalalate
sakala vilaasa kalaanilayakrama keli chalatkala ha.nsa kule .
alikula saN^kula kuvalaya maNDala maulimilad.hbhakulaali kule
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 13..
Large Whose spotless forehead is enhanced by the beautiful complexion, pure and delicate like that of lotus petals whose flock of swans is moving sportingly with steps which are the marks of all beautiful arts whose bees from the bakula trees meet on the tops of lotus flowers which are crowded with (their own) bees
kara muralii rava viijita kuujita lajjita kokila maJNjumate
milita pulinda manohara guJNjita ra.njitashaila nikuJNjagate .
nijaguNa bhuuta mahaashabariigaNa sadguNa saMbhR^ita kelitale
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 14..
Large Whose sweet cooing sounds made with the flute held in her own hands have put to shame the Kokila bird and who has sweet thoughts who is in colorful mountain groves pleasantly resounding with the assembled mountain folks whose playbround is filled with good qualities of the flocks of the great tribal women who are manifestations of her own qualities
kaTitaTa piita dukuula vichitra mayuukhatiraskR^ita cha.ndra ruche
praNata suraasura maulimaNisphura da.nshula sannakha cha.ndra ruche .
jita kanakaachala maulipadorjita nirbhara ku.njara kuMbhakuche
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 15..
Who has set aside the brilliance of the moon with the colorful rays coming from the yellow silk she is wearing on her waist whose toe-nails shine like the moon because of the rays emanating form the crest jewels of the bowing gods and demons whose breasts outshine the temples of wild elephants and the high peaks of the golden mountains
vijita sahasrakaraika sahasrakaraika sahasrakaraikanute
kR^ita surataaraka saN^garataaraka saN^garataaraka suunusute .
suratha samaadhi samaanasamaadhi samaadhisamaadhi sujaatarate
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 16..
Who has set aside the brilliance of the moon with the colorful rays coming from the yellow silk she is wearing on her waist whose toe-nails shine like the moon because of the rays emanating form the crest jewels of the bowing gods and demons whose breasts outshine the temples of wild elephants and the high peaks of the golden mountains
padakamalaM karuNaanilaye varivasyati yo.anudina.n sa shive
ayi kamale kamalaanilaye kamalaanilayaH sa kathaM na bhavet.h .
tava padameva paraMpadamityanushiilayato mama kiM na shive
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 17..
O benevolent goddess accompanied by Shiva, if someone daily cherishes your lotuslike feet (contd. from prev line) then, O lotus dwelling Lakshmi, how will he not become wealthy? O auspicious Goddess, is there anything that I would not have, if I earnestly believe that your feet are the highest goal to be achieved?
kanakalasatkala sindhu jalairanu siJNchinute guNa raN^gabhuvaM
bhajati sa kiM na shachiikucha kuMbha taTii pariraMbha sukhaanubhavam.h .
tava charaNaM sharaNaM karavaaNi nataamaravaaNi nivaasi shivaM
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 18..
If someone bathes you, the playground of virtues, with shining golden waters of the ocean will he not experience in heaven the happiness (equal to that of Indra) embracing the full bosom of Sachi? O Goddess worshipped by the speech of Gods, I take refuge in your feet, which are also the abode of Shiva
tava vimalendukulaM vadanendumalaM sakalaM nanu kuulayate
kimu puruhuuta puriindumukhii sumukhiibhirasau vimukhiikriyate .
mama tu mataM shivanaamadhane bhavatii kR^ipayaa kimuta kriyate
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 19..
He who sufficiently dedicates himself to your entire moonlike face, which is as bright as a host of spotless moons will he be turned away (in heaven) by the moon-faced beauties of the city of Indra? (the text of this line is unclear)
ayi mayi diinadayaalutayaa kR^ipayaiva tvayaa bhavitavyamume
ayi jagato jananii kR^ipayaasi yathaasi tathaa.anumitaasirate .
yaduchitamatra bhavatyurari kurutaadurutaapamapaakurute
jaya jaya he mahishhaasuramardini ramyakapardini shailasute .. 20..
.. iti shriimad.h aadyasha.nkaraachaaryavirachitaa shriimahishhaasuramardini stotraM saMpuurNam.h ..
O Uma, you should be kindly disposed toward me because of your virtue of compassion toward the meek (meaning unclear) you may choose to do (with me) whatever is appropriate, she removes the great pain (of her devotees).
Source: http://www.mailerindia.com/slokas/mantras/index.php?mahmard
