abhayAmbikAyAH anyaM

kEdAragauLa jhampa dIkSitar saMskRta kRti

Sahityam

Pallavi

abhayAmbikAyAH anyaM na jAnE
ajJAna dhmAnE¹ aparOkSa jJAnE²

I know of none other than Goddess abhayAmbikA, the one who removes all ignorance and the personification of limitless knowledge.

Anupallavi

ibha rAja gatyAH³ IzvaryAH jagatyAH⁴
(madhyama kAla sAhityam)
nabhO-maNi gatyAH³ nAda laya gatyAH³

Show Word Meanings

The one who has the majestic gait of an elephant and the supreme Goddess of the universe. The one who makes the sun shine and the one who is embodiment of sound and beats.

Charanam

bAlAdi nAma dhEya prakAzinyAH
kAlAdi tatvAnta⁵ prakAzinyAH
mUlAdi dvAdazAnta⁶ prakAzinyAH
sthUlAdi maunAnta⁷ prakAzinyAH
(madhyama kAla sAhityam)
trailOkya mUla prakRtyAH sva-zaktyAH
sAlOkya⁸ sAmIpya sArUpya⁹ muktyAH
mAlinI mantra mAlAdi¹⁰ tantrOktyAH
zUlinI guru guha svAnubhava gatyAH

Show Word Meanings

The one who shines in various manifestations like bAla, etc. The one who shines forth as the philosophy, beginning with time. The one who radiates from the nerve centers starting with mUlAdhAra located 12 inches from the crown. The one who manifests as various forms starting from the gross and ending with the esoteric/subtle. The one who is the primordial force responsible for the creation of the three worlds and the self-propelling force. The one who gives all the four types of liberations, namely, sAlOkya, sAmIpya, sArUpya and sAyujya. The one who is the essence of tantric works like mAlini and mantramAlA. The one who bears the trident and the one who is the self experience of guruguha.

Variations

¹ ajJAna dhmAnE - ajJAna dhvAnE
⁴ IzvaryAH jagatyAH - Izvara gatyAH
⁵ tatvAnta - tatvAntaH
⁶ dvAdazAnta - dvAdazAntaH
⁷ maunAnta - maunAntaH
⁸ sAlOkya - sAlOka
⁹ sArUpya - sArUpa
¹⁰ mAlAdi - mAyAdi

References

[http://guruguha.org/wiki/abhayambikayah.html Guruguha Wikipedia]
[http://nadhasudharasa.blogspot.com/2008/03/abhayambikayah-kedaragowla.html Nadhasudharasa Blog]

Commentary

’’’ Kshetram - Mayavaram ’''
² aparOkSa jJAnE - According to vEdAnta , cognition may be of different kinds. jJAna that is transient is achieved through means such as pratyaksha and other pramANAs . aparOkSa jJAna is the knowledge of the self borne out of realization.
³ ibharAja gatyAH/nabhOmaNi gatyAH/nAdalayagatyAH - Here dIkshitar uses the word gati in three distinct senses. The first is to convey the walk or gait of an elephant. It is an allusion frequently employed as a simile or metaphor to the walk of a woman. nabhOmani means the sun and here dIkshitar uses the word gati to indicate the Goddess as someone who controls the movements of the celestial bodies. nAda is the innate music, laya is the component of time/tempo and gati is the term for the gait of the tAla . Here the goddess is referred to as the one innate in all these elements of music. The same term gati is used in the last line as svAnubhava gatyAh to refer to the state of svAnubhava or experiential bliss of the self.
⁶ dvAdazAnta - The energy goes through channels from mUlAdhAra cakra at the base of the spine to the sahasrAra plane at the crown by channels known as nAdis . Below mUlAdhara cakra , there are CakrAs of lower order, responsible for animal and human instinct, and intellect. The Yogi’s soul departs the body and escapes through brahmArandhra , the anterior frontal area, to merge with the brahman . This area is said to be 12 inches above the crown and is called dvAdazAnta , where absorption of Yogi’s consciousness into the Pure Consciousness takes place.
⁷ sthUlAdi maunAnta - sthUla dhyAna is meditation upon a particular , such as one’s teacher or the goddess. mauna dhyAna is meditation in silence.