ज्ञातं मयाऽखिलमिदं त्वयि सन्निविष्टं त्वत्तोऽस्य सम्भवलयावपि मातरद्य । शक्तिश्च तेऽस्य करणे विततप्रभावा ज्ञाताऽधुना सकललोकमयीति नूनम्
I have now understood that all this is established in You; from You arise the creation and dissolution of this world, O Mother. Your power, manifest in all actions, is now truly known to be the very essence of all worlds.
विस्तार्य सर्वमखिलं सदसद्विकारं सन्दर्शयस्यविकलं पुरुषाय काले । तत्त्वैश्च षोडशभिरेव च सप्तभिश्च भासीन्द्रजालमिव नः किल रञ्जनाय
You expand all, the entire mutable and immutable, and reveal it flawlessly to the Purusha in due time; by means of the sixteen and the seven principles, You appear, like a magical illusion, for our delight.
न त्वामृते किमपि वस्तुगतं विभाति व्याप्यैव सर्वमखिलं त्वमवस्थिताऽसि । शक्तिं विना व्यवहृतो पुरुषोऽप्यशक्तो वम्भण्यते जननि बुद्धिमता जनेन
Without You, nothing at all appears to exist; pervading all, You are ever established. Without Your power, even the Purusha is incapable of action—so declare the wise, O Mother.
प्रीणासि विश्वमखिलं सततं प्रभावैः स्वैस्तेजसा च सकलं प्रकटीकरोषि । अत्स्येव देवि तरसा किल कल्पकाले को वेद देवि चरितं तव वै भवस्य
You constantly delight the entire universe with Your powers, and by Your radiance, You reveal everything. O Devi, at the time of dissolution, You swiftly absorb all—who indeed knows Your deeds, O Devi, in this world?
त्राता वयं जननि ते मधुकैटभाभ्यां लोकाश्च ते सुवितताः खलु दर्शिता वै । नीताः सुखस्य भवने परमां च कोटिं यद्दर्शनं तव भवानि महाप्रभावम्
O Mother, we have been protected by You from Madhu and Kaitabha, and the worlds have truly been shown to be spread out by You. We have been led to the abode of happiness and to the highest bliss, by the vision of You, O Bhavani, of great power.
नाहं भवो न च विरिंचि विवेद मातः कोऽन्यो हि वेत्ति चरितं तव दुर्विभाव्यम् । कानीह सन्ति भुवनानि महाप्रभावे ह्यस्मिन्भवानि रचिते रचनाकलापे
Neither I, nor Bhava, nor Virinchi, O Mother, have known Your inscrutable deeds; who else indeed can know them? How many worlds exist here, O greatly powerful Bhavani, in this creation composed by You?
अस्माभिरत्र भुवने हरिरन्य एव दृष्टः शिवः कमलजः प्रथितप्रभावः । अन्येषु देवि भुवनेपु न सन्ति किं ते किं विद्म देवि विततं तव सुप्रभावम्
Here, in this world, we have seen only Hari, Shiva, and Kamalaja, renowned for their power; but in other worlds, O Devi, are there not others? What do we know, O Devi, of Your vast and supreme power?
याचेऽम्ब तेऽङ्घ्रिकमलं प्रणिपत्य कामं चित्ते सदा वसतु रूपमिदं तवैतत् । नामापि वक्त्रकुहरे सततं तवैव सन्दर्शनं तव पदाम्बुजयोः सदैव
I beg of You, Mother, bowing to Your lotus feet, this one desire: may this form of Yours always dwell in my heart; may even Your name ever be in my mouth, and may I always behold the vision of Your lotus feet.
भृत्योऽयमस्ति सततं मयि भावनीयं त्वां स्वामिनीति मनसा ननु चिन्तयामि । एषाऽऽवयोरविरता किल देवि भूया- द्व्याप्तिः सदैव जननी सुतयोरिवार्थे
This servant is always to be devoted to you; in my mind, I constantly reflect, 'You are the Mistress.' Indeed, O Goddess, let this unbroken connection between us ever increase, like that between a mother and her child.
त्वं वेत्सि सर्वमखिलं भुवनप्रपञ्चं सर्वज्ञता परिसमाप्तिनितान्तभूमिः । किं पामरेण जगदम्ब निवेदनीयं यद्युक्तमाचर भवानि तवेङ्गितं स्यात्
You know all, the entire expanse of the worlds; your omniscience reaches the highest and most complete state. O Mother of the Universe, what could a mere mortal like me declare to you? Do what is fitting; O Bhavani, let your intention be done.
ब्रह्मा सृजत्यवति विष्णुरुमापतिश्च संहारकारक इयं तु जने प्रसिद्धिः । किं सत्यमेतदपि देवि तवेच्छया वै कर्तुं क्षमा वयमजे तव शक्तियुक्ताः
Brahma creates, Vishnu sustains, and Rudra, the Lord of Uma, destroys—this is the well-known order among people. But is this truly so? O Goddess, it is only by your will that we are able to act, for we are empowered by your strength, O birthless one.
धात्री धराधरसुते न जगद्बिभर्ति आधारशक्तिरखिलं तव वै बिभर्ति । सूर्योऽपि भाति वरदे प्रभया युतस्ते त्वं सर्वमेतदखिलं विरजा विभासि
O Daughter of the Mountain, the earth does not support the world; rather, your sustaining power upholds everything. Even the sun shines, O Giver of Boons, by your radiance. You, pure and untainted, shine forth as all this universe.
ब्रह्माऽहमीश्वरवरः किल ते प्रभावा- त्सर्वे वयं जनियुता न यदा तु नित्याः । केऽन्ये सुराः शतमखप्रमुखाश्च नित्या नित्या त्वमेव जननी प्रकृतिः पुराणा
Brahma, I, and the supreme Lord exist only by your power; we are all born, not eternal. What other gods, even Indra and the rest, are eternal? You alone, O Mother, are the eternal, ancient Prakriti.
त्वं चेद्भवानि दयसे पुरुषं पुराणं जानेऽहमद्य तव संनिधिगः सदैव । नोचेदहं विभुरनादिरनीह ईशो विश्वात्मधीरिति तमःप्रकृतिः सदैव
If you, O Bhavani, show compassion to the ancient Person, then I know that today I am always in your presence. Otherwise, I, the Lord, beginningless and actionless, would remain as the self of the universe, but always in darkness, as mere nature.
विद्या त्वमेव ननु बुद्धिमतां नराणां शक्तिस्त्वमेव किल शक्तिमतां सदैव । त्वं कीर्तिकान्तिकमलामलतुष्टिरूपा मुक्तिप्रदा विरतिरेव मनुष्यलोके
You alone are knowledge for the wise among men; you alone are power for those who possess strength. You are fame, beauty, fortune, and satisfaction; you are the giver of liberation and the very detachment in the world of men.
गायत्र्यसि प्रथमवेदकला त्वमेव स्वाहा स्वधा भगवती सगुणार्धमात्रा । आम्नाय एव विहितो निगमो भवत्यै सञ्जीवनाय सततं सुरपूर्वजानाम्
You are the Gayatri, the foremost portion of the Vedas; you are Svaha, Svadha, the blessed one, and the subtle half-syllable with qualities. The Veda itself is prescribed for you, O Bhavani, for the constant reviving of the ancient gods.
मोक्षार्थमेव रचयस्यखिलं प्रपञ्चं तेषां गताः खलु यतो ननु जीवभावम् । अंशा अनादिनिधनस्य किलानघस्य पूर्णार्णवस्य वितता हि यथा तरङ्गाः
You create the entire universe solely for the sake of liberation, for those who have attained it no longer possess individual existence. The souls are but parts of you, the sinless, beginningless, and endless one, like waves spread out from the full ocean.
जीवो यदा तु परिवेत्ति तवैव कृत्यं त्वं संहरस्यखिलमेतदिति प्रसिद्धम् । नाट्यं नटेन रचितं वितथेऽन्तरङ्गे कार्ये कृते विरमसे प्रथितप्रभावा
When the soul realizes that all this is your doing, then it is known that you withdraw everything. Just as a play, created by an actor, ceases when the purpose is fulfilled, so do you, of manifest power, withdraw when your work is done.
त्राता त्वमेव मम मोहमयाद्भवाब्धे- स्त्वामम्बिके सततमेमि महार्तिदे च । रागादिभिर्विरचिते वितथे किलान्ते मामेव पाहि बहुदुःखकरे च काले
You alone are my savior from the ocean of delusion, O Ambika; I always approach you in great distress. When the end comes, fashioned by passions and the like, which bring much suffering, protect me alone at that time.
नमो देवि महाविद्ये नमामि चरणौ तव । सदा ज्ञानप्रकाशं मे देहि सर्वार्थदे शिवे
Salutations to you, O Goddess, O great wisdom! I bow to your feet. Always grant me the light of knowledge, O Giver of all aims, O auspicious one.
हरब्रह्मकृतस्तुतिवर्णनम् ब्रह्मोवाच इत्युक्त्वा विरते विष्णौ देवदेवे जनार्दने । उवाच शङ्करः शर्वः प्रणतः पुरतः स्थितः
Description of the praise offered by Hara and Brahma. Brahma said: When Vishnu, the god of gods, Janardana, became silent after speaking thus, Shankara, Sharva, standing before her with reverence, spoke.
शिव उवाच यदि हरिस्तव देवि विभावज- स्तदनु पद्मज एव तवोद्भवः । किमहमत्र तवापि न सद्गुणः सकललोकविधौ चतुरा शिवे
Shiva said: If Hari, O Goddess, is your manifestation, and then Padmaja (Brahma) is also born from you, why should I not also possess good qualities from you, O Shiva, who are skillful in the creation of all worlds?
त्वमसि भूः सलिलं पवनस्तथा खमपि वह्निगुणश्च तथा पुनः । जननि तानि पुनः करणानि च त्वमसि बुद्धिमनोऽप्यथ हङ्कृतिः
You are the earth, water, air, and likewise space; you are also the quality of fire. O Mother, you are again those elements and their instruments; you are also intellect, mind, and ego.
न च विदन्ति वदन्ति च येऽन्यथा हरिहराजकृतं निखिलं जगत् । तव कृतास्त्रय एव सदैव ते विरचयन्ति जगत्सचराचरम्
Those who speak otherwise, who say that Hari, Hara, and others created the whole world, do not know. It is only your three forms that always create the world, both moving and unmoving.
अवनिवायुखवह्निजलादिभिः सविषयैः सगुणैश्च जगद्भवेत् । यदि तदा कथमद्य च तत्स्फुटं प्रभवतीति तवाम्ब कलामृते
The world exists with earth, air, space, fire, water, and the like, along with their objects and qualities. If so, how could all this manifest clearly without even a fraction of your power, O Mother?
भवसि सर्वमिदं सचराचरं त्वमजविष्णुशिवाकृतिकल्पितम् । विविधवेषविलासकुतूहलै- र्विरमसे रमसेऽम्ब यथारुचि
You are all this, both moving and unmoving, imagined as the forms of Brahma, Vishnu, and Shiva. With various playful forms and wondrous displays, you cease or delight, O Mother, as you wish.
सकललोकसिसृक्षुरहं हरिः कमलभूश्च भवाम यदाऽम्बिके । तव पदाम्बुजपांसुपरिग्रहं समधिगम्य तदा ननु चक्रिम
Whenever I, Hari, and the lotus-born, desire to create all worlds, O Ambika, we attain this only after receiving the dust of your lotus feet.
यदि दयार्द्रमना न सदाम्बिके कथमहं विहितश्च तमोगुणः । कमलजश्च रजोगुणसंभवः सुविहितः किमु सत्त्वगुणो हरिः
If your mind is not always softened by compassion, O Ambika, how could I be assigned the quality of darkness, the lotus-born be born of passion, and Hari be endowed with the quality of goodness?
यदि न ते विषमा मतिरम्बिके कथमिदं बहुधा विहितं जगत् । सचिवभूपतिभृत्यजनावृतं बहुधनैरधनैश्च समाकुलम्
If your mind is not impartial, O Ambika, how is this world made so diverse—filled with ministers, kings, servants, the wealthy and the poor, all mingled together?
तव गुणास्रय एव सदा क्षमाः प्रकटनावनसंहरणेषु वै । हरिहरद्रुहिणाश्च क्रमात्त्वया विरचितास्त्रिजगतां किल कारणम्
Your qualities alone are always capable in creation, preservation, and destruction; by you, Hari, Hara, and the lotus-born are successively fashioned as the causes of the three worlds.