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.
नभस्तलं नाभिसरो ज्योतिश्चक्रमुरःस्थलम् । महर्लोकस्तु ग्रीवा स्याज्जनोलोको मुखं स्मृतम्
The region of space is her navel, the circle of light her chest; the Maharloka is her neck, and the Janaloka is remembered as her mouth.
तपोलोको रराटिस्तु सत्यलोकादधः स्थितः । इन्द्रादयो बाहवः स्युः शब्दः श्रोत्रं महेशितुः
The Tapoloka is her throat, and the Satyaloka lies below; Indra and the other gods are her arms, and sound is the ear of the Great Ruler.
नासत्यदस्रौ नासे स्तो गन्धो घ्राणं स्मृतो बुधैः । मुखमग्निः समाख्यातो दिवारात्री च पक्ष्मणी
The Ashvins are her nostrils, and scent is known by the wise as her sense of smell; fire is declared to be her mouth, and day and night are her eyelashes.
ब्रह्मस्थानं भ्रूविजृम्भोऽप्यापस्तालुः प्र्कीर्तिताः । रसो जिह्वा समाख्याता यमो दंष्ट्राः प्रकीर्तिताः
The place of Brahma is her brow's arch, water is said to be her palate; taste is declared to be her tongue, and Yama is said to be her fangs.
दन्ताः स्नेहकला यस्य हासो माया प्रकीर्तिता । सर्गस्त्वपाङ्गमोक्षः स्याद् व्रीडोर्ध्वोष्ठो महेशितुः
Her teeth are the phases of affection, her laughter is called Māyā; creation is the glance of her eye, and modesty is the upper lip of the Great Ruler.
लोभः स्यादधरोष्ठोऽस्याधर्ममार्गस्तु पृष्ठभूः । प्रजापतिश्च मेढ्रं स्याद्यः स्रष्टा जगतीतले
Greed is her lower lip, the path of unrighteousness is her back; Prajāpati is her generative organ, he who creates on the earth.
कुक्षिः समुद्रा गिरयोऽस्थीनि देव्या महेशितुः । नद्यो नाड्यः समाख्याता वृक्षाः केशाः प्रकीर्तिताः
Her belly is the oceans, her bones are the mountains, O Great Goddess; her veins are called the rivers, and her hair is said to be the trees.
कौमारयौवनजरा वयोऽस्य गतिरुत्तमा । बलाहकास्तु केशाः स्युः सन्ध्ये ते वाससी विभो
Childhood, youth, and old age are her supreme movements; the clouds are her hair, and the twilights are her garments, O Lord.
राजञ्छ्रीजगदम्बायाश्चन्द्रमास्तु मनः स्मृतः । विज्ञानशक्तिस्तु हरी रुद्रोऽन्तःकरणं स्मृतम्
O King, the moon is remembered as the mind of the World-Mother; the power of knowledge is Vishnu, and Rudra is remembered as her inner faculty.
अश्वा हि जातयः सर्वाः श्रोणिदेशे स्थिता विभोः । अतलादिमहालोकाः कट्यधोभागतां गताः
All the races of horses are situated at her hips, O Lord; the great worlds beginning with Atala are located below her waist.