About this stotra
The Ānanda Laharī (Wave of Bliss) is a devotional hymn addressed to Bhavānī, the Divine Mother, celebrating her incomparable beauty and grace. The work opens by declaring that even the greatest gods—Brahmā with his four faces, Śiva with five, Ṣaṇmukha with six, and Viṣṇu with a thousand—cannot adequately praise her, establishing from the outset the impossibility of fully describing the Goddess.
Through its verses, the hymn moves between philosophical reflection and intimate devotion. The poet compares the sweetness of the Devī's nature to ghṛta, milk, grapes, and honey—yet declares it ultimately beyond the tongue's capacity to describe, knowable only to the vision of Paramaśiva himself. Other verses lovingly enumerate her adornments: tāmbūla on her lips, kajjala lining her eyes, kāśmīra on her forehead, pearls at her throat, and a golden kāñchī at her waist. The composition envisions the Goddess at play among lotuses in a spring lake, attended by companions and fanned by the Malaya breeze.
Recitation of this hymn is said to bring relief from afflictions such as fever and bodily suffering, as suggested by the closing imagery of one who meditates on the Devī amid blossoming waters finding all distress dissolved.
Ananda Lahari lyrics and meaning
॥ १ ॥♪ CHANTING NOW
Verse 1
भवानि स्तोतुं त्वां प्रभवति चतुर्भिर्न वदनैः
प्रजानामीशानस्त्रिपुरमथनः पञ्चभिरपि ।
न षड्भिः सेनानीर्दशशतमुखैरप्यहिपतिः
तदान्येषां केषां कथय कथमस्मिन्नवसरः ॥ 1॥
bhavāni stōtuṃ tvāṃ prabhavati chaturbhirna vadanaiḥ
prajānāmīśānastripuramathanaḥ pañchabhirapi ।
na ṣaḍbhiḥ sēnānīrdaśaśatamukhairapyahipatiḥ
tadānyēṣāṃ kēṣāṃ kathaya kathamasminnavasaraḥ ॥ 1॥
O Bhavānī — Brahmā, the lord of all beings, cannot praise you even with four faces; nor can the destroyer of Tripura (Śiva) with five; nor Ṣaṇmukha with six; nor Hari with a thousand. So how then can I praise you, O Tripura — you whose praises even the gods fail to exhaust?
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Verse 2
घृतक्षीरद्राक्षामधुमधुरिमा कैरपि पदैः
विशिष्यानाख्येयो भवति रसनामात्र विषयः ।
तथा ते सौन्दर्यं परमशिवदृङ्मात्रविषयः
कथङ्कारं ब्रूमः सकलनिगमागोचरगुणे ॥ 2॥
ghṛtakṣīradrākṣāmadhumadhurimā kairapi padaiḥ
viśiṣyānākhyēyō bhavati rasanāmātra viṣayaḥ ।
tathā tē saundaryaṃ paramaśivadṛṅmātraviṣayaḥ
kathaṅkāraṃ brūmaḥ sakalanigamāgōcharaguṇē ॥ 2॥
Just as the sweetness of ghee, milk, raisins, and honey cannot be expressed in words — it remains only a matter for the tongue alone — so too your beauty, O Tripura Sundarī, cannot be described but only experienced.
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Verse 3
मुखे ते ताम्बूलं नयनयुगले कज्जलकला
ललाटे काश्मीरं विलसति गले मौक्तिकलता ।
स्फुरत्काञ्ची शाटी पृथुकटितटे हाटकमयी
भजामि त्वां गौरीं नगपतिकिशोरीमविरतम् ॥ 3॥
mukhē tē tāmbūlaṃ nayanayugaḻē kajjalakalā
lalāṭē kāśmīraṃ vilasati gaḻē mauktikalatā ।
sphuratkāñchī śāṭī pṛthukaṭitaṭē hāṭakamayī
bhajāmi tvāṃ gaurīṃ nagapatikiśōrīmaviratam ॥ 3॥
Betel-leaf adorns your face; kohl-art adorns your eyes; saffron paste adorns the forehead; a pearl-creeper adorns the neck; a gleaming kāñcī-girdle and golden-threaded garments adorn your hips; camphor and sandalwood adorn your body. May your form, O mother, remain in my heart.
॥ ४ ॥♪ CHANTING NOW
Verse 4
विराजन्मन्दारद्रुमकुसुमहारस्तनतटी
नदद्वीणानादश्रवणविलसत्कुण्डलगुणा
नताङ्गी मातङ्गी रुचिरगतिभङ्गी भगवती
सती शम्भोरम्भोरुहचटुलचक्षुर्विजयते ॥ 4॥
virājanmandāradrumakusumahārastanataṭī
nadadvīṇānādaśravaṇavilasatkuṇḍalaguṇā
natāṅgī mātaṅgī ruchiragatibhaṅgī bhagavatī
satī śambhōrambhōruhachaṭulachakṣurvijayatē ॥ 4॥
She whose breast-region shines with a garland of the Mandāra tree's blossoms, adorned with the sound of a ringing vīṇā; who is slightly bowed — the great Mātaṅgī — with graceful movement, whose eyes are as beautiful as a deer's — she who has accepted (absorbed into herself) Śiva — salutations to that goddess.
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Verse 5
नवीनार्कभ्राजन्मणिकनकभूषणपरिकरैः
वृताङ्गी सारङ्गीरुचिरनयनाङ्गीकृतशिवा ।
तडित्पीता पीताम्बरललितमञ्जीरसुभगा
ममापर्णा पूर्णा निरवधिसुखैरस्तु सुमुखी ॥ 5॥
navīnārkabhrājanmaṇikanakabhūṣaṇaparikaraiḥ
vṛtāṅgī sāraṅgīruchiranayanāṅgīkṛtaśivā ।
taḍitpītā pītāmbaralalitamañjīrasubhagā
mamāparṇā pūrṇā niravadhisukhairastu sumukhī ॥ 5॥
Adorned with gem-and-gold ornaments blazing like the newly risen sun — with a doe-eyed beautiful vision that has made Śiva her own — yellow as lightning, wearing a lustrous yellow garment, holding a parrot and a bouquet — she who illuminates the night with the light of the moon — salutations to Rājarājeśvarī.
॥ ६ ॥♪ CHANTING NOW
Verse 6
हिमाद्रेः सम्भूता सुललितकरैः पल्लवयुता
सुपुष्पा मुक्ताभिर्भ्रमरकलिता चालकभरैः ।
कृतस्थाणुस्थाना कुचफलनता सूक्तिसरसा
रुजां हन्त्री गन्त्री विलसति चिदानन्दलतिका ॥ 6॥
himādrēḥ sambhūtā sulalitakaraiḥ pallavayutā
supuṣpā muktābhirbhramarakalitā chālakabharaiḥ ।
kṛtasthāṇusthānā kuchaphalanatā sūktisarasā
rujāṃ hantrī gantrī vilasati chidānandalatikā ॥ 6॥
Born of the Himalaya — with tender creeper-like hands — adorned with beautiful flowers — with locks twined with bees and pearls — who has made Śiva her place of residence — the very embodiment of all three worlds — [I meditate upon that goddess].
॥ ७ ॥♪ CHANTING NOW
Verse 7
सपर्णामाकीर्णां कतिपयगुणैः सादरमिह
श्रयन्त्यन्ये वल्लीं मम तु मतिरेवं विलसति ।
अपर्णैका सेव्या जगति सकलैर्यत्परिवृतः
पुराणोऽपि स्थाणुः फलति किल कैवल्यपदवीम् ॥ 7॥
saparṇāmākīrṇāṃ katipayaguṇaiḥ sādaramiha
śrayantyanyē vallīṃ mama tu matirēvaṃ vilasati ।
aparṇaikā sēvyā jagati sakalairyatparivṛtaḥ
purāṇō'pi sthāṇuḥ phalati kila kaivalyapadavīm ॥ 7॥
Others seek refuge in other creepers — honored with various qualities. But my mind moves thus: only Aparṇā (Pārvatī, the leafless one) is to be served — she who is a creeper with leaves, flowers, and blossoms that never fade, yielding all fruits to those who seek refuge in her.
॥ ८ ॥♪ CHANTING NOW
Verse 8
विधात्री धर्माणां त्वमसि सकलाम्नायजननी
त्वमर्थानां मूलं धनदनमनीयाङ्घ्रिकमले ।
त्वमादिः कामानां जननि कृतकन्दर्पविजये
सतां मुक्तेर्बीजं त्वमसि परमब्रह्ममहिषी ॥ 8॥
vidhātrī dharmāṇāṃ tvamasi sakalāmnāyajananī
tvamarthānāṃ mūlaṃ dhanadanamanīyāṅghrikamalē ।
tvamādiḥ kāmānāṃ janani kṛtakandarpavijayē
satāṃ muktērbījaṃ tvamasi paramabrahmamahiṣī ॥ 8॥
O you whose lotus-feet are beautiful as Kubera's treasures — you are the orderer of all dharmas, the mother of all sacred teachings (āmnāya). You are the root of all wealth. You are the beginning of all desires. You are the foundation of liberation. Therefore — I bow to you.
॥ ९ ॥♪ CHANTING NOW
Verse 9
प्रभूता भक्तिस्ते यदपि न ममालोलमनसः
त्वया तु श्रीमत्या सदयमवलोक्योऽहमधुना ।
पयोदः पानीयं दिशति मधुरं चातकमुखे
भृशं शङ्के कैर्वा विधिभिरनुनीता मम मतिः ॥ 9॥
prabhūtā bhaktistē yadapi na mamālōlamanasaḥ
tvayā tu śrīmatyā sadayamavalōkyō'hamadhunā ।
payōdaḥ pānīyaṃ diśati madhuraṃ chātakamukhē
bhṛśaṃ śaṅkē kairvā vidhibhiranunītā mama matiḥ ॥ 9॥
Though my devotion to you is not great — my mind being restless — yet you, O Śrīmatī (Lakṣmī-goddess), should look upon me now with compassion. A cloud gives water — and yet a plant does not ask for it. [Similarly, your grace comes naturally without my deserving it.]
॥ १० ॥♪ CHANTING NOW
Verse 10
कृपापाङ्गालोकं वितर तरसा साधुचरिते
न ते युक्तोपेक्षा मयि शरणदीक्षामुपगते ।
न चेदिष्टं दद्यादनुपदमहो कल्पलतिका
विशेषः सामान्यैः कथमितरवल्लीपरिकरैः ॥ 10॥
kṛpāpāṅgālōkaṃ vitara tarasā sādhucharitē
na tē yuktōpēkṣā mayi śaraṇadīkṣāmupagatē ।
na chēdiṣṭaṃ dadyādanupadamahō kalpalatikā
viśēṣaḥ sāmānyaiḥ kathamitaravallīparikaraiḥ ॥ 10॥
O one of good conduct — quickly grant your compassionate sidelong glance! It is not right for you to neglect me who have taken the vow of taking refuge. If the wish-fulfilling tree does not give what is wished — then why do people resort to it? What is its value then?
॥ ११ ॥♪ CHANTING NOW
Verse 11
महान्तं विश्वासं तव चरणपङ्केरुहयुगे
निधायान्यन्नैवाश्रितमिह मया दैवतमुमे ।
तथापि त्वच्चेतो यदि मयि न जायेत सदयं
निरालम्बो लम्बोदरजननि कं यामि शरणम् ॥ 11॥
mahāntaṃ viśvāsaṃ tava charaṇapaṅkēruhayugē
nidhāyānyannaivāśritamiha mayā daivatamumē ।
tathāpi tvachchētō yadi mayi na jāyēta sadayaṃ
nirālambō lambōdarajanani kaṃ yāmi śaraṇam ॥ 11॥
Placing great faith in your two lotus-feet, I have not taken refuge in any other deity here — yet if your heart is still indifferent to me, O Umā — then to whom, alas, should I go? Who is there for the refuge of the abandoned?
॥ १२ ॥♪ CHANTING NOW
Verse 12
अयः स्पर्शे लग्नं सपदि लभते हेमपदवीं
यथा रथ्यापाथः शुचि भवति गङ्गौघमिलितम् ।
तथा तत्तत्पापैरतिमलिनमन्तर्मम यदि
त्वयि प्रेम्णासक्तं कथमिव न जायेत विमलम् ॥ 12॥
ayaḥ sparśē lagnaṃ sapadi labhatē hēmapadavīṃ
yathā rathyāpāthaḥ śuchi bhavati gaṅgaughamilitam ।
tathā tattatpāpairatimalinamantarmama yadi
tvayi prēmṇāsaktaṃ kathamiva na jāyēta vimalam ॥ 12॥
Just as iron that is in contact with [the philosopher's stone] immediately attains the status of gold — just as street-water becomes pure when it joins the flood of the Gaṅgā — so too, one extremely tainted by various sins, having attained your proximity, O Bhavānī, becomes pure.
॥ १३ ॥♪ CHANTING NOW
Verse 13
त्वदन्यस्मादिच्छाविषयफललाभे न नियमः
त्वमर्थानामिच्छाधिकमपि समर्था वितरणे ।
इति प्राहुः प्राञ्चः कमलभवनाद्यास्त्वयि मनः
त्वदासक्तं नक्तं दिवमुचितमीशानि कुरु तत् ॥ 13॥
tvadanyasmādichChāviṣayaphalalābhē na niyamaḥ
tvamarthānāmichChādhikamapi samarthā vitaraṇē ।
iti prāhuḥ prāñchaḥ kamalabhavanādyāstvayi manaḥ
tvadāsaktaṃ naktaṃ divamuchitamīśāni kuru tat ॥ 13॥
There is no certainty that [desires] will be fulfilled from anyone other than you. You alone, O Āmnāya, are capable of granting even more than what is desired. Thus the ancient ones have spoken — and tradition itself shows this. Therefore I take refuge only in you, Bhavānī.
॥ १४ ॥♪ CHANTING NOW
Verse 14
स्फुरन्नानारत्नस्फटिकमयभित्तिप्रतिफल
त्त्वदाकारं चञ्चच्छशधरकलासौधशिखरम् ।
मुकुन्दब्रह्मेन्द्रप्रभृतिपरिवारं विजयते
तवागारं रम्यं त्रिभुवनमहाराजगृहिणि ॥ 14॥
sphurannānāratnasphaṭikamayabhittipratiphala
ttvadākāraṃ chañchachChaśadharakalāsaudhaśikharam ।
mukundabrahmēndraprabhṛtiparivāraṃ vijayatē
tavāgāraṃ ramyaṃ tribhuvanamahārājagṛhiṇi ॥ 14॥
In a palace whose walls of crystals and gems reflect your glowing form with the moving crescent-moon on its top — [your form] is being worshipped by Viṣṇu (Mukunda), Brahmā, and Indra with joined palms. Thus — that half-form of yours with the crescent-moon — let it shine always in my heart.
॥ १५ ॥♪ CHANTING NOW
Verse 15
निवासः कैलासे विधिशतमखाद्याः स्तुतिकराः
कुटुम्बं त्रैलोक्यं कृतकरपुटः सिद्धिनिकरः ।
महेशः प्राणेशस्तदवनिधराधीशतनये
न ते सौभाग्यस्य क्वचिदपि मनागस्ति तुलना ॥ 15॥
nivāsaḥ kailāsē vidhiśatamakhādyāḥ stutikarāḥ
kuṭumbaṃ trailōkyaṃ kṛtakarapuṭaḥ siddhinikaraḥ ।
mahēśaḥ prāṇēśastadavanidharādhīśatanayē
na tē saubhāgyasya kvachidapi manāgasti tulanā ॥ 15॥
Her dwelling is on Kailāsa. Brahmā, Indra, and others are engaged in singing her praises. The three worlds are her family. The assembly of Siddhas [stands with] joined palms. Maheśa stands in front with [his characteristic offerings]. What does this Bhavānī lack?
॥ १६ ॥♪ CHANTING NOW
Verse 16
वृषो वृद्धो यानं विषमशनमाशा निवसनं
श्मशानं क्रीडाभूर्भुजगनिवहो भूषणविधिः
समग्रा सामग्री जगति विदितैव स्मररिपोः
यदेतस्यैश्वर्यं तव जननि सौभाग्यमहिमा ॥ 16॥
vṛṣō vṛddhō yānaṃ viṣamaśanamāśā nivasanaṃ
śmaśānaṃ krīḍābhūrbhujaganivahō bhūṣaṇavidhiḥ
samagrā sāmagrī jagati viditaiva smararipōḥ
yadētasyaiśvaryaṃ tava janani saubhāgyamahimā ॥ 16॥
An old bull is the vehicle. Irregular food. The sky is the garment. Cremation ground is the playground. A mass of serpents is the ornament-arrangement. All this [pertaining to Śiva] exists in the world — yet Bhavānī chose him. What does this say about the power of a beautiful woman?
॥ १७ ॥♪ CHANTING NOW
Verse 17
अशेषब्रह्माण्डप्रलयविधिनैसर्गिकमतिः
श्मशानेष्वासीनः कृतभसितलेपः पशुपतिः ।
दधौ कण्ठे हालाहलमखिलभूगोलकृपया
भवत्याः सङ्गत्याः फलमिति च कल्याणि कलये ॥ 17॥
aśēṣabrahmāṇḍapralayavidhinaisargikamatiḥ
śmaśānēṣvāsīnaḥ kṛtabhasitalēpaḥ paśupatiḥ ।
dadhau kaṇṭhē hālāhalamakhilabhūgōlakṛpayā
bhavatyāḥ saṅgatyāḥ phalamiti cha kalyāṇi kalayē ॥ 17॥
Paśupati — whose natural disposition is [the total dissolution of all universes] — sitting in the cremation grounds, smeared with sacred ash — held the hālāhala poison in his throat for the sake of all beings. Such is her husband. O daughter of the mountain — what else is [your glory] beyond this?
॥ १८ ॥♪ CHANTING NOW
Verse 18
त्वदीयं सौन्दर्यं निरतिशयमालोक्य परया
भियैवासीद्गङ्गा जलमयतनुः शैलतनये ।
तदेतस्यास्तस्माद्वदनकमलं वीक्ष्य कृपया
प्रतिष्ठामातन्वन्निजशिरसिवासेन गिरिशः ॥ 18॥
tvadīyaṃ saundaryaṃ niratiśayamālōkya parayā
bhiyaivāsīdgaṅgā jalamayatanuḥ śailatanayē ।
tadētasyāstasmādvadanakamalaṃ vīkṣya kṛpayā
pratiṣṭhāmātanvannijaśirasivāsēna giriśaḥ ॥ 18॥
Having seen your incomparable beauty, O daughter of the mountain — the very Gaṅgā, whose body is made of water, was seized with such fear [of being compared unfavorably] that she became the white foam on the water — and from that time, her foam-drop at the corner of your face is said to be the dot of white on the dark night-sky.
॥ १९ ॥♪ CHANTING NOW
Verse 19
विशालश्रीखण्डद्रवमृगमदाकीर्णघुसृण
प्रसूनव्यामिश्रं भगवति तवाभ्यङ्गसलिलम् ।
समादाय स्रष्टा चलितपदपांसून्निजकरैः
समाधत्ते सृष्टिं विबुधपुरपङ्केरुहदृशाम् ॥ 19॥
viśālaśrīkhaṇḍadravamṛgamadākīrṇaghusṛṇa
prasūnavyāmiśraṃ bhagavati tavābhyaṅgasalilam ।
samādāya sraṣṭā chalitapadapāṃsūnnijakaraiḥ
samādhattē sṛṣṭiṃ vibudhapurapaṅkēruhadṛśām ॥ 19॥
O Bhagavatī — the wide unguent-water for your bath — mixed with sandalwood liquid, musk, saffron, fragrant substances, and flowers — was taken by Brahmā, who then departed eagerly, having used it to create the many-colored universe.
॥ २० ॥♪ CHANTING NOW
Verse 20
वसन्ते सानन्दे कुसुमितलताभिः परिवृते
स्फुरन्नानापद्मे सरसि कलहंसालिसुभगे ।
सखीभिः खेलन्तीं मलयपवनान्दोलितजले
स्मरेद्यस्त्वां तस्य ज्वरजनितपीडापसरति ॥ 20॥
vasantē sānandē kusumitalatābhiḥ parivṛtē
sphurannānāpadmē sarasi kalahaṃsālisubhagē ।
sakhībhiḥ khēlantīṃ malayapavanāndōlitajalē
smarēdyastvāṃ tasya jvarajanitapīḍāpasarati ॥ 20॥
In the joyful spring — surrounded by flowering creepers — in a lotus-filled lake graced by beautiful geese — O you of beautiful yellow complexion — you were playing with your companions in the Malaya-mountain breeze — [thus the poet meditates on you].
ॐ
