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.
प्रथमजन्मनि चाधिगतो मया तदधुना न विभाति नवाक्षरः । कथय मां मनुमद्य भवार्णवा- ज्जननि तारय तारय तारके
I attained it in my first birth, but now the nine-lettered mantra does not shine forth. Tell me the mantra today, O Mother, so I may cross the ocean of existence—save me, save me, O Savior.
इत्युक्ता सा तदा देवी शिवेनाद्भुततेजसा । उच्चचाराम्बिका मन्त्रं प्रस्फुटं च नवाक्षरम्
Thus addressed, the Goddess, radiant with wondrous brilliance, then clearly uttered the nine-lettered mantra.
तं गृहीत्वा महादेवः परां मुदमवाप ह । प्रणम्य चरणौ देव्यास्तत्रैवावस्थितः शिवः
Having received it, Mahadeva attained supreme joy; bowing to the Goddess's feet, Shiva remained there.
जपन्नवाक्षरं मन्त्रं कामदं मोक्षदं तथा । बीजयुक्तं शुभोच्चारं शङ्करस्तस्थिवांस्तदा
Reciting the nine-lettered mantra, which grants desires and liberation, endowed with seed and auspicious pronunciation, Shankara stood there.
तं तथाऽवस्थितं दृष्ट्वा शङ्करं लोकशङ्करम् । अवोचं तां महामायां संस्थितोऽहं पदान्तिके
Seeing Śaṅkara, the benefactor of the worlds, thus situated, I spoke to that great Māyā, standing near her feet.
न वेदास्त्वामेवं कलयितुमिहासन्नपटवो यतस्ते नोचुस्त्वां सकलजनधात्रीमविकलाम् । स्वधाभूता देवी सकलमखहोमेषु विहिता तदा त्वं सर्वज्ञा जननि खलु जाता त्रिभुवने
The Vedas are not skilled enough here to comprehend you in this way; therefore, they do not declare you, the flawless bearer of all beings. You are the essence of offerings, established in every sacrificial rite; thus, you became the all-knowing Mother in the three worlds.
कर्ताऽहं प्रकरोमि सर्वमखिलं ब्रह्माण्डमत्यद्भुतं कोऽन्योस्तीह चराचरे त्रिभुवने मत्तः समर्थः पुमान् । धन्योऽस्म्यत्र न संशयः किल यदा ब्रह्माऽस्मि लोकातिगो मग्नोऽहं भवसागरे प्रवितते गर्वाभिवेशादिति
I am the creator; I perform everything, the entire wondrous universe. Who else, among moving and unmoving beings in the three worlds, is as capable as I? I am indeed blessed here, without doubt, for I am Brahmā, transcending the worlds, immersed in the ocean of existence, overcome by pride.
अद्याहं तव पादपङ्कजपरागादानगर्वेण वै धन्योऽस्मीति यथार्थवादनिपुणो जातः प्रसादाच्च ते । याचे त्वां भवभीतिनाशचतुरां मुक्तिप्रदां चेश्वरीं हित्वा मोहकृतं महार्तिनिगडं त्वद्भक्तियुक्तं कुरु
Today, by the dust of your lotus feet, without pride, I am truly blessed, and have become skilled in speaking truthfully by your grace. I beg you, O Lady, destroyer of fear of existence, giver of liberation, abandon the great chains of delusion and suffering, and make me devoted to you.
अतोऽहञ्च जातो विमुक्तः कथं स्यां सरोजादमेयात्त्वदाविष्कृताद्वै । तवाज्ञाकरः किङ्करोऽस्मीति नूनं शिवे पाहि मां मोहमग्नं भवाब्धौ
Thus, how can I be liberated, born from the lotus, revealed by you? I am surely your servant, obeying your command. O Śivā, protect me, immersed in delusion in the ocean of existence.
न जानन्ति ये मानवास्ते वदन्ति प्रभुं मां तवाद्यं चरित्रं पवित्रम् । यजन्तीह ये याजकाः स्वर्गकामा न ते ते प्रभावं विदन्त्येव कामम्
Those humans who do not know you speak of me as the Lord, and of your pure, primordial conduct. Those priests here who worship for heaven do not truly know your power, though they desire it.