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.
परिचितानि मया हरिणा तथा कमलजेन विमानगतेन वै । पथिगतैर्भुवनानि कृतानि वा कथय केन भवानि नवानि च
I, Hari, and the lotus-born, have explored the worlds, even by traveling in celestial vehicles; tell me, by whom are new worlds created?
सृजसि पासि जगज्जगदम्बिके स्वकलया कियदिच्छसि नाशितुम् । रमयसे स्वपतिं पुरुषं सदा तव गतिं न हि विद्म वयं शिवे
You create and protect the world, O Mother of the world, and destroy it as much as you wish by your own power; you always delight your spouse, the Purusha, yet we do not know your path, O Shiva.
जननि देहि पदाम्बुजसेवनं युवतिभागवतानपि नः सदा । पुरुषतामधिगम्य पदाम्बुजा- द्विरहिताः क्व लभेम सुखं स्फुटम्
Mother, grant us the service of your lotus feet, even to us who have attained the state of youthful devotees; having gained manhood but deprived of your lotus feet, where could we find clear happiness?
न रुचिरस्ति ममाम्ब पदाम्बुजं तव विहाय शिवे भुवनेष्वलम् । निवसितुं नरदेहमवाप्य च त्रिभुवनस्य पतित्वमवाप्य वै
O Mother, I have no desire for anything in this world, abandoning your lotus feet, O Shiva—even if I were to gain a human body or the lordship of the three worlds.
सुदति नास्ति मनागपि मे रति- र्युवतिभावमवाप्य तवान्तिके । पुरुषता क्व सुखाय भवत्यलं तव पदं न यदीक्षणगोचरम्
O beautiful one, I have not the slightest pleasure, even after attaining youthfulness near you; how could manhood bring happiness if your feet are not within sight?
त्रिभुवनेषु भवत्वियमम्बिके मम सदैव हि कीर्तिरनाविला । युवतिभावमवाप्य पदाम्बुजं परिचितं तव संसृतिनाशनम्
O Ambika, may my fame always remain unsullied in the three worlds; having attained youthfulness, I have become acquainted with your lotus feet, which destroy the cycle of birth.
भुवि विहाय तवान्तिकसेवनं क इह वाञ्छति राज्यमकंटकम् । त्रुटिरसौ किल याति युगात्मतां न निकटं यदि तेऽङ्घ्रिसरोरुहम्
Who, having abandoned the service of your presence on earth, would desire a kingdom free from thorns? That prosperity soon perishes, for if your lotus feet are not near, it does not last an age.
तपसि ये निरता मुनयोऽमला- स्तव विहाय पदाम्बुजपूजनम् । जननि ते विधिना किल वञ्चिताः परिभवो विभवे परिकल्पितः
Those pure sages who are devoted to austerity, forsaking the worship of your lotus feet, O Mother, are indeed deceived by fate; disgrace is established even in prosperity.
न तपसा न दमेन समाधिना न च तथा विहितैः क्रतुभिर्यथा । तव पदाब्जपरागनिषेवणा- द्भवति मुक्तिरजे भवसागरात्
Liberation from the ocean of existence does not arise from austerity, self-restraint, meditation, or prescribed sacrifices as much as from devoted service to the dust of your lotus feet.
कुरु दयां दयसे यदि देवि मां कथय मन्त्रमनाविलमद्भुतम् । समभवं प्रजपन्सुखितो ह्यहं सुविशदं च नवार्णमनुत्तमम्
Show mercy, O Goddess, if you are compassionate to me; tell me the wondrous, pure mantra. When I recited it, I became happy, and the clear, supreme nine-lettered mantra appeared.