सर्वज्ञः सर्वकर्ता च सर्वानुग्रहकारकः । अविद्यायां तु यत्किञ्चित्प्रतिबिम्बं नगाधिप
He is all-knowing, all-doing, the bestower of all grace; but whatever reflection appears in avidyā, O Lord of Mountains—
तदेव जीवसंज्ञं स्यात्सर्वदुःखाश्रयं पुनः । द्वयोरपीह सम्प्रोक्तं देहत्रयमविद्यया
—that is called the individual soul, the source of all suffering; and for both, the threefold body is declared here, due to ignorance.
देहत्रयाभिमानाच्चाप्यभून्नामत्रयं पुनः । प्राज्ञस्तु कारणात्मा स्यात्सूक्ष्मदेही तु तैजसः
From identification with the three bodies, there also arises the threefold designation: prājña is the causal self, taijasa is the subtle-bodied one.
स्थूलदेही तु विश्वाख्यस्त्रिविधः परिकीर्तितः । एवमीशोऽपि सम्प्रोक्त ईशसूत्रविराट्पदैः
The gross-bodied one is called viśva; thus, the Lord too is described by the terms Īśa, Sūtra, and Virāṭ.
प्रथमो व्यष्टिरूपस्तु समष्ट्यात्मा परः स्मृतः । स हि सर्वेश्वरः साक्षाज्जीवानुग्रहकाम्यया
The first is the individual form, while the collective is considered supreme; he is indeed the Lord of all, directly, wishing to bestow grace upon the souls.
करोति विविधं विश्वं नानाभोगाश्रयं पुनः । मच्छक्तिप्रेरितो नित्यं मयि राजन्प्रकल्पितः
He creates the diverse universe, the abode of various enjoyments, always impelled by my power, O King, and established in me.
श्रीदेवीविराड्रूपदर्शनसहितं देवकृततत्स्तववर्णनम् देव्युवाच मन्मायाशक्तिसंक्लृप्तं जगत्सर्वं चराचरम् । सापि मत्तः पृथङ्माया नास्त्येव परमार्थतः
The entire world, moving and unmoving, is fashioned by my māyā power; yet, apart from me, māyā truly does not exist at all.
व्यवहारदृशा सेयं विद्या मायेति विश्रुता । तत्त्वदृष्ट्या तु नास्त्येव तत्त्वमेवास्ति केवलम्
From the standpoint of worldly dealings, this is known as knowledge or māyā; but from the perspective of reality, it does not exist—only the essence alone exists.
साहं सर्वं जगत्सृष्ट्वा तदन्तः प्रविशाम्यहम् । मायाकर्मादिसहिता गिरे प्राणपुरःसरा
I create the entire world and then enter into it; accompanied by māyā, karma, and so on, with the vital force at the forefront, O Mountain.
लोकान्तरगतिर्नोचेत्कथं स्यादिति हेतुना । यथा यथा भवन्त्येव मायाभेदास्तथा तथा
Otherwise, how could there be movement among the worlds? In whatever ways the divisions of māyā arise, so too do their effects.
उपाधिभेदाद्भिन्नाहं घटाकाशादयो यथा । उच्चनीचादिवस्तूनि भासयन्भास्करः सदा
Just as I appear divided due to various limiting adjuncts, like the space within a pot and so on, so too does the sun always illuminate objects high and low.
न दुष्यति तथैवाहं दोषैर्लिप्ता कदापि न । मयि बुद्ध्यादिकर्तृत्वमध्यस्यैवापरे जनाः
In the same way, I am never tainted by faults, nor am I ever covered by them; people attribute agency of intellect and so forth to me, but only due to superimposition.
वदन्ति चात्मा कर्मेति विमूढा न सुबुद्धयः । अज्ञानभेदतस्तद्वन्मायाया भेदतस्तथा
The deluded, not the wise, say that the self acts; this is due to ignorance, just as difference arises from Māyā.
जीवेश्वरविभागश्च कल्पितो माययैव तु । घटाकाशमहाकाशविभागः कल्पितो यथा
The distinction between the individual soul and the Lord is imagined only by Māyā, just as the division between the space within a pot and the great space is imagined.
तथैव कल्पितो भेदो जीवात्मपरमात्मनोः । यथा जीवबहूत्वं च माययैव न च स्वतः
In the same way, the difference between the individual self and the supreme self is imagined; just as the multiplicity of individual souls is due to Māyā and not inherent.
तथेश्वरबहुत्वं च मायया न स्वभावतः । देहेन्द्रियादिसङ्घातवासनाभेदभेदिता
So too, the multiplicity of Lords is due to Māyā, not by nature; the distinction arises from the differences and non-differences of the aggregates of body, senses, and tendencies.
अविद्या जीवभेदस्य हेतुर्नान्यः प्रकीर्तितः । गुणानां वासनाभेदभेदिता या धराधर
Ignorance alone is declared as the cause of the difference among living beings, O mountain; the distinction of tendencies of the qualities is what divides them.
माया सा परभेदस्य हेतुर्नान्यः कदाचन । मयि सर्वमिदं प्रोतमोतं च धरणीधर
That Māyā alone is always the cause of all distinctions; there is no other cause. All this, O mountain, is woven and interwoven in me.
ईश्वरोऽहं च सूत्रात्मा विराडात्माहमस्मि च । ब्रह्माहं विष्णुरुद्रौ च गौरी ब्राह्मी च वैष्णावी
I am the Lord, the cosmic thread, and the cosmic form; I am Brahmā, Viṣṇu, Rudra, Gaurī, Brāhmī, and Vaiṣṇavī.
सूर्योऽहं तारकाश्चाहं तारकेशस्तथास्म्यहम् । पशुपक्षिस्वरूपाहं चाण्डालोऽहं च तस्करः
I am the sun, I am the stars, I am also the Lord of the stars; I am the forms of animals and birds, I am the outcaste and the thief.
व्याधोऽहं क्रूरकर्माहं सत्कर्माहं महाजनः । स्त्रीपुन्नपुंसकाकारोऽप्यहमेव न संशयः
I am the hunter, I am the cruel-doer, I am the virtuous, I am the great person; I am indeed of the forms of woman, man, and neuter, without doubt.
यच्च किञ्चित्क्वचिद्वस्तु दृश्यते श्रूयतेऽपि वा । अन्तर्बहिश्च तत्सर्वं व्याप्याहं सर्वदा स्थिता
Whatever thing is seen or heard anywhere, all that, within and without, I pervade and always exist in.
न तदस्ति मया त्यक्तं वस्तु किञ्चिच्चराचरम् । यद्यस्ति चेत्तच्छून्यं स्याद्वन्ध्यापुत्रोपमं हि तत्
There is not a single moving or unmoving thing abandoned by me; if there were, it would be void, like the son of a barren woman.
रज्जुर्यथा सर्पमालाभेदैरेका विभाति हि । तथैवेशादिरूपेण भाम्यहं नात्र संशयः
Just as a single rope appears as a snake or a garland due to differences in perception, so too do I shine forth as Īśa and others—of this there is no doubt.
अधिष्ठानातिरेकेण कल्पितं तन्न भासते । तस्मान्मत्सत्तयैवैतत्सत्तावान्नान्यथा भवेत्
What is imagined apart from the substratum does not shine forth; therefore, by my existence alone does this exist, not otherwise.
हिमालय उवाच यथा वदसि देवेशि समष्ट्याऽऽत्मवपुस्त्विदम् । तथैव द्रष्टुमिच्छामि यदि देवि कृपा मयि
Himalaya said: O Goddess of the gods, just as you say this universe is your collective form, so too I wish to see it, if you, O Goddess, show me your grace.
व्यास उवाच इति तस्य वचः श्रुत्वा सर्वे देवाः सविष्णवः । ननन्दुर्मुदितात्मानः पूजयन्तश्च तद्वचः
Vyāsa said: Hearing his words, all the gods, along with Viṣṇu, rejoiced with delighted hearts, honoring those words.
अथ देवमतं ज्ञात्वा भक्तकामदुघा शिवा । अदर्शयन्निजं रूपं भक्तकामप्रपूरिणी
Then, knowing the intention of the gods, the auspicious one, who fulfills the wishes of devotees, revealed her own form, fulfilling the desires of her devotees.
अपश्यंस्ते महादेव्या विराड्रूपं परात्परम् । द्यौर्मस्तकं भवेद्यस्य चन्द्रसूर्यौ च चक्षुषी
They beheld that Supreme Form of the Great Goddess, transcending all, whose head was the sky, and whose eyes were the sun and moon.
दिशः श्रोत्रे वचो देवाः प्राणो वायुः प्रकीर्तितः । विश्वं हृदयमित्याहुः पृथिवी जघनं स्मृतम्
The directions were her ears, the gods her speech, the wind is said to be her breath; the universe is called her heart, and the earth is remembered as her hips.