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Translation of Devishataka (Devīśataka)

Language
English
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166 passages, 15,704 words
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complete digital text
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pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-10) of in.lit.kavya.stotra.devisataka · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1

Kāvyamālā.
The *Devīśataka* composed by the venerable teacher Ānandavardhana, together with the commentary composed by the venerable Kayyaṭa.

Homage to the Lord of Speech, Hayagrīva, Viṣṇu,
whose hands are marked by Kaumodakī, the discus, the conch, and the lotus.

Having bowed to the supreme light, through whose grace these [luminaries] shine—
the sun, the lord of the stars, and fire—though afflicted by the might of great delusion,

wishing fully to abbreviate with synonyms fashioned by his own intellect
the commentary which Vallabhadeva composed on the hymn of praise to Bhavānī for the remembrance of noble minds,

Kayyaṭa, son of Candrāditya and that very [Vallabhadeva's] grandson,
reading the readings composed by the poet together with the grammatical operation [and] with synonyms, made this new [commentary].

What is done by me, one of little intellect, upon this poem composed by the foremost poet Ānandavardhana?
Yet do not swarms of ants seek shelter in the line of footprints left by a rutting elephant's tusks, immeasurable in strength?

Whether my intellect stumbles on this poetical path, uneven or delightful,
yet reaching this boyish path, it moves forward step by step.

Everywhere at the commencement of a poem, the connection, subject matter, and purpose must be known: "For the success of the listeners' undertaking proceeds from stating the connection; therefore, in all branches of learning, the connection is stated first." And: "Of every treatise whatsoever, or indeed of any action of a person, so long as the purpose is not stated, who takes it up?" Here, however, the connection is the propitiation of the Supreme Worshipful One by means of a hymn of praise to the Devī. Her qualities and deeds are the subject matter here. And the purpose is the attainment of the fruits of worldly enjoyment and final liberation, which constitute the seen and unseen fruit of propitiating the Devī by means of recounting them.

There, at the outset, the poet, wishing to begin the hymn of praise, constructed a *kulaka* of five verses:

She who fills the universe with infinite majesty, whom Vedhas knows not,
and who, like a mother, shows compassion to a human who bows [to her]— (1)

2

by whom the afflictions of those who bow are removed; tormenting the host of enemies of the gods;
whose solar body is not unlike [her], bringing about a state devoid of wretchedness; (2)

4

by whom Vidhi's lotus-faces shine, [swarming with the bees of the Ṛgveda];
who is compassion incarnate, and who brings about the arising of maintenance, creation, and dissolution; (3)

who is resorted to on account of her purity; who severs the low torment [of hell];
who is to be besought with the intellect, [resorted to by those who have attained freedom from toil in māyā], praised by Śrī; (4)

5

through earnest devotion to whose hymn of praise your darknesses vanish—
may the dust-particles from the feet of that Mother of intellects serve for your perfection! (5)

5_1

(A group of verses [*kulaka*])
May the dust of the feet of that Mother of intellects serve for your perfection: the particles of dust from the feet of the Mother of intellects, that is, of intuitive wisdom, whose nature is about to be described, may they bring about your, that is to say, your, perfection, the attainment of focused composure.
"Whom Vedhas knows not": which Devī even the Creator does not know. If the creator does not know her, who else, poor wretch, will know? "He cannot comprehend the Dhātṛ": that is, even the Dhātṛ, Prajāpati, cannot comprehend [her]. What kind [of goddess]? "Who fills the universe with infinite majesty": Ananta is the blessed Viṣṇu; his majesty is his greatness; she by whom the universe, the three worlds, is pervaded, filled, by that [greatness]. For according to sacred tradition, the Blessed Lady fills the world through the majesty of Hari. Or else: she by whom the universe is filled with infinite, manifold, immeasurable glories. "And who, like a mother": like a progenitor, "shows compassion": nurtures tenderness, "to a human who bows": to a person who is humble, a devotee. This expresses that although her nature is difficult to know, she is easily attained through devotion by her devotees. She whom even Vedhas does not know is easily attained through devotion; thus there is fruitfulness in the effort of the hymn of praise. (1)

Another [qualification]: Her "solar body," that is, her solar form, is not not equal [to her], meaning it is indeed identical. *Tāpanī* means of the sun (*tapana*). Of what kind of Devī? "By whom the afflictions of those who bow are removed": by whom the afflictions, passion and the rest, of those who bow, the devotees, are removed, destroyed—of such a one. And of what kind is the solar body? "Tormenting the host of enemies of the gods": destroying the enemies of the gods; it has the nature of tormenting the enemies of the gods. The Devī also is just like this, hence their similarity. Likewise, "bringing about a state devoid of wretchedness": it causes one to obtain, brings about, non-meanness, that is, strength and dignity; it is a bestower of elevation. Thus it is common to both. (2)

5_2

Through whom, in the form of speech, the lotus-faces of Vidhi, of Brahmā, shine, look beautiful. What kind of [lotus-faces]? With the bees of the Ṛgveda (*ṛgālayaḥ*): the Ṛc verses themselves are the bees (*alayaḥ*); accompanied by the threefold division of the Veda. And which Devī is "compassion incarnate": consisting of compassion, this is the meaning. Likewise, which Devī "brings about the arising of maintenance, creation, and dissolution": he by whom maintenance, creation, and dissolution—protection, origination, and destruction—are produced, effected, is the blessed Viṣṇu, who brings about maintenance, creation, and dissolution; she whose arising is from him. The purport is that the Devī is the very potency of the Lord. Or else: she by whom the arising, the manifestation, of maintenance, creation, and dissolution is produced. (3)

5_3

Moreover: she who is resorted to, worshipped, by purity—that is, she is pure; and likewise, the Goddess who cuts through torment, torment being the ripening of wicked actions performed previously; and further, she who is to be petitioned by an unblemished intellect, [an intellect] of insight, for the cessation, the removal, of the toil that is the extension of māyā, the cosmic manifestation of ignorance; and who is praised by Śrī, by Lakṣmī. // 4

5_4

Likewise: through devotion to praising that Goddess, through eagerness to take refuge in her, darknesses such as delusion and ignorance attain destruction, dissolution; may the foot-dust belonging to that mother of intellects, the progenitress of thoughts, serve to bring about your perfection! // 5

6

She who brought to ruin the darknesses of the seers, consisting of the threefold Veda,
may she protect you, bearing across the world mercy that cuts through mental distress! // 6

6_5

May that Goddess protect you! Consisting of the threefold Veda, having the nature of Ṛg, Yajus, and Sāman, she brought to ruin, destroyed, the darknesses, the ignorances, of the seers, the sages. For when the threefold Veda has arisen, the darknesses of the seers are destroyed. Likewise, bearing, carrying, mercy, compassion. Of what sort of mercy? Destroying mental distress, ruining mental anguish, across the world, throughout the universe. // 6

7

She who was petitioned by the Foe of Smara, and through whom this activity of Vidhi [was accomplished],
and whom even Acyuta praised: may that Pārvatī, being pleased, bring satisfaction to you! // 7

7_6

May that Pārvatī, the daughter of the Himavat, be pleased, gracious towards you! She who was petitioned, besought, by the Foe of Smara, the enemy of Kāma; through which Goddess, acting as the cause, this directly perceptible activity of Vidhi, of Prajāpati, characterized as creation, was accomplished; and whom even Acyuta praised—meaning she was praised by Hari, Hara, Hiraṇyagarbha, and others. // 7

8

She who is easily worshipped through the sacrifice of self-restraint and protection, by means of an essence of prudence,
by whom long-extended [demons] were vanquished to become the object of deceitful mockery by Hari! // 8

9

By reading backward and forward, this second stanza is produced:
She whose māyā has vanished in the extended battle, ah, alas, by whom here
can that innate, unblemished mercy of hers, a stream of elixir, not be sung? // 9

10

May that Āryā, whose intellect is of supreme light, purify you,
through devotion to whom even this world, having its darkness removed, attains purity! // 10

10_7

(A group of three verses)
May that Āryā, the venerable Goddess, purify you! She who is easily propitiated, won over, through the sacrifice of self-restraint and protection—restraint being a tranquil state of mind, protection being preservation, and that very thing being the sacrifice, the offering; by whom, abounding in prudence, long-extended, energetic [demons] were vanquished, overcome, to the deceitful mockery, the pretext for derision, of Hari, of Indra. The meaning is: those who, under the sway of arrogance, even attacked Śakra to mock him were also overcome by her. // 8

10_8

She whose māyā has vanished in the extended, far-reaching battle, conflict—meaning free of deceptive display, engaged in open warfare—or else displaying various illusions and cosmic displays; and ah, alas, by whom among the gods and others here in this world is that unblemished, splendid, innate compassion, mercy of this Goddess not to be sung, not to be chanted? The meaning is: she is worthy of praise by all. The words 'hā' and 'bata' here both express wonder, as in 'Ah, alas, your prowess is to be envied!' And what is that mercy? It is a stream of elixir, an outflow of nectar, because of its delight-giving nature. // 9

10_9

Moreover: she is the intellect, the mind of the good, of the virtuous. Of what kind of intellect? Of supreme light, excellent brilliance. For the eye of insight perceives even the light of the sun, moon, and fire, whereas the physical eye does not; thus, the intellect that has the nature of light free from rajas and tamas is said to be the Goddess’s very nature. And likewise, through devotion to her, through serving her, this world, these people, having darkness rooted out, having delusion destroyed, or even though having darkness risen up, attain purity, the state of having impurities removed. In this way, with the stanza produced by reading backward, this forms a triad of verses. // 10

11

She who, accompanied by the gods, fought against the enemy for the protection of the virtuous,
radiant with a sword that removes the battle-fatigue of the gods; // 11

12

She who shone on the courtyard of battle, having slain the buffalo-demon by the fall of her foot,
revered by people free of passion, through victories born of prudence; // 12

13

May that Ambikā protect you, whose name is worthy of adoration,
bowing before whom a man, adorned with honor and prudence, spreads boundless renown everywhere! // 13

13_10

(This too is a triad of verses)
May that Ambikā, the Mother, protect you! She who, accompanied by the gods—or, even while bestowing conciliation—fought, waged war, with the enemy for the protection of the virtuous, for the preservation of good people. Of what sort is the Goddess? Radiant, gleaming with a sword. With what sort [of sword]? With one that removes the battle-fatigue, the sorrow arising from battle, of the gods, the immortals—that is, possessing the nature of destroying the anguish of combat. // 11

13_11

Likewise, the Goddess who shone, gleamed, through victories born of prudence, through the triumphs of good conduct. Of what sort? Having slain the buffalo-demon by the fall of her foot, having killed the demon Mahiṣa by the strike of her foot, on the courtyard of battle, the field of conflict. Furthermore, revered by people free of passion: by the negation of rajas, tamas is negated even more distantly; hence it means: bowed to by sattvic persons, as in 'those devoid of rajas reach the supreme abode.' // 12

14

Furthermore: bowing before that Goddess, a man spreads, diffuses, immense fame and renown everywhere—indeed, he certainly spreads it. And that man has a revered name; or, the Goddess's bow, reverence, is worthy of adoration. Moreover, that man is adorned with honor and prudence, embellished by respect and policy. // 13
She by whom, being begged, death was delivered constantly to her enemy,
and who, through her honor, constantly unites a bowed person [with glory]; // 14

15

She who is the abode of boundless joy through self-restraint, bestowing honor upon the face,
honored by men whose perpetual wealth is forbearance, pride, and generosity; // 15

16

(Murajabandha)
May she, boundless, protect you, she who brings delight, who dispels the pallor [of grief],
possessing supreme gravity, who repeatedly strikes down the host of foes! // 16

16_12

(Samudgaka pattern)
(This also forms a viśeṣaka)
May that Devī protect you, guard [you], by whose enemy—beseeching, asking for continuous combat—death was met, destruction obtained; and which Devī joins, binds with honor and worship, a bowed, humbled person, one practicing restraint and discipline. || 14

16_13

Which Devī is the unexcelled abode of bliss through self-control: through self-control, the conquering of the senses, an unexcelled, supreme abode of bliss, a place of joy. For through wisdom comes the attainment of the bliss of tranquility. Moreover: bestowing honor to the face. She gives, grants honor—in the form of praise—to the face, the mouth. By speaking words free from corruption, the mouth becomes honored. And thus, through the two words, the nature of light and the nature of speech belonging to the Devī as taught in the āgama is revealed. Likewise, honored by men whose perpetual wealth is generosity, respect, and forbearance. Generosity is the offering of wealth to a worthy recipient; respect is knowledge; forbearance is the destruction of anger. Honored, worshiped by those men, human beings, whose wealth, riches, perpetually and imperishably consist of these. The meaning is: just as the Devī is honored by generosity and the rest, she is not [so] by flowers and the like. This is the murajabandha pattern. || 15

16_14

May that boundless, limitless speech, unhindered and unobstructed, protect [you]. Repeatedly, again and again, [protecting] from the destruction of excellence. Producing delight: she who produces passion or cuts it off, she is the maker of delight. May she protect a desired or neutral thing. Of what kind of you? Of you whose enemy is boundless. Moreover, preeminent in dignity: distinguished, superior through dignity and honor. The meaning is: teacher of all. This is the samudgaka pattern. || 16

17

Without resorting to whom, people become those whose masses of delusion are not driven away,
and by whom the supreme mind of Hara was delighted for a long time; || 17

18

who delivers from the perils of existence whose burning pains have arisen uninterruptedly—
may that Gaurī take away your actions to which disasters have come immediately. || 18

18_15

(Saṃdānitaka pattern)
May that Gaurī take away, remove your actions, deeds whose disasters, obstacles, have approached, arrived immediately, leaving no interval; which, even when uncompleted, have destruction arising. The meaning is: may she destroy evil actions. Those men who have not resorted to the Devī, who have not taken refuge, become, turn out to be those whose masses of delusion are not driven away, whose collections of ignorance are unmoved, whose darkness is undestroyed. Just as by Gaurī the unexcelled mind of Hara, the thought of Mahādeva, preeminent in wisdom, was delighted, won over for a long, extended time. Likewise, the Devī who delivers from the perils of existence, from the suffering of the transmigratory cycle; or, existence itself is the peril, of Bhava. From what kind of peril of existence? From that whose burning pain of passion, the torment of love's affliction, is endless, boundless—the rescuer, deliverer from it. In the compound 'peril of existence' (bhavāpadaḥ), the genitive case denotes the object in conjunction with a primary noun. Alternatively, it is a qualifier of the Devī: she who exhausts, casts away the endless burning pains produced by passion. || 17–18

19

Conquering the toil of Yama, destroying the torpor of grief that clings [to people],
she who is the mother, constantly the protectress of the multitude of devoted people; || 19

20

(Gomūtrikā pattern)
Abandoning effortless affection for conciliation, with the enemies of the gods,
together with the gods, her hosts were eager to march into battle; || 20

21

by whom, joyful and unconquered, when the foe was struck down by sharp weapons,
the hope of victory arising from conciliation was relinquished out of pride by those gods. || 21

22

By whom [...]
[...] || 22

23

May that Gaurī ever protect you, long-lived, flourishing;
going to whom for refuge, a man does not go according to the pleasure of disease. || 23

23_16

(A kulaka consisting of five verses)
May that Gaurī, the daughter of the mountain, always, continually protect, guard you. Conquering the toil of Yama: she overcomes, subdues the toil, the torment wrought by the Finisher for the host of bowed people. Who, being the compassionate mother, always, at all times, destroys the clinging mass of grief of her devotees themselves: she fells, completely extinguishes those sluggish states born of grief, arisen from distress, which cling and adhere. And the protectress, guardian of the host, the multitude of devoted people. Gomūtrikā pattern. || 19

23_17

Likewise, whose hosts—the individual attendants belonging to her—having abandoned, given up effortless, untroublesome affection for conciliation, fondness for peaceful means, became accompanied by the gods, proud, eager to go, to enter into battle, combat with the enemies of the gods, with the daityas. || 20

23_18

And by whom, unborn, joyful, with delighted mind, when the enemy, the adversary, was struck down, slain by sharp weapons, acute arms, that hope of victory arising from conciliation—desire for conquest produced by peaceful alliance—was relinquished, abandoned out of pride, through arrogance, by those gods, deities. 'Joyful' means one whose arising of conciliation exists. || 21

23_19

yayā āyāya ayi ayāḥ yūyam yaḥ yaḥ ayam yeyayā eya yām
yayuḥ yāyiyayā iyāya yaye ayāyāya yā āyayuk || 22 || These are the individual words.

23_20

"O people, having come forth through that Devī as the instrumental cause, become sheltered in Viṣṇu ('ayāḥ')! Become those who attain ('ayāḥ') to 'A', the blessed Vāsudeva! For the Devī is the cause of all coming-into-being: such is the import. And as scripture says: 'The Devī is the sister of Govinda; at the end, she grants his state.' Whichever person, having reached her—that Devī who is to be attained—has departed by the path of one who pierces the solar orb. The sun is called 'yayuyāyin', one whose nature is to go ('yāti') by horses ('yayu'); 'yayuyāyiya' means one who goes to the sun, that is, one who pierces the solar orb, meaning one who is liberated. And 'yayuyāyiyayā' means by that path, that course, of one who pierces the solar orb. Because of the metarule, 'A form ending in a kvip suffix does not lose its verbal-root status,' the 'ā' is elided by the rule 'āto dhātoḥ', giving this form. 'Iyāya' means he went. By what kind of path? By that which must be attained ('yeyayā'). Whichever person takes refuge in that Devī departs by the path that pierces the solar orb; he is liberated: this is the general purport. Moreover, that Devī has been resorted to ('yaye') for obtaining auspicious destiny ('ayāyāya'): 'aya' means knowledge or favorable destiny; its acquisition is 'ayāya'; 'āya' is attainment. For that purpose, for the attainment of knowledge, she was resorted to. Hence the Devī unites [one] with gain ('āyayuk'): she unites, connects [one] with 'āya', meaning knowledge or the arrival of wealth. 'Āya' is coming, formed with the suffix ghañ in the sense of action. 'Eya' is from the root iṅ preceded by āṅ with the suffix lyap... 22.

23_21

Likewise, the man seeking refuge in that Devī, betaking himself to her, being long-lived with an excellent long life, prospers, obtaining prosperity and wealth. And he does not yield to the whim of disease: he suffers no recurrence of illness; he never has to drink medicine on account of sickness. Whoever takes refuge in the Devī attains longevity, health, and sovereign power: this is the meaning of the sentence. 23.

24

By whom the fortune established among the enemies of the gods was destroyed, / she who, embodied as speech, strikes down sins from afar like an arrow against the foes of the gods. 24.

25

[From the] Kāvyamālā [edition]: / By her, by whom lack of conduct has been conquered, who has been bowed to, unconquered, who has vast firmness, / she who is not without protection, the sovereign queen who is an enemy to the torments of the end, [may devotion to policy always be placed in Āryā]. 25.

26

(A sarvatobhadra verse)
By that Āryā who delights the mind of the enemy of Smara, whose sole skill is the removal of old age and disease, / who grants purity through the destruction of arrogance, may devotion to policy always be placed by you. 26.

26_22

(A viśeṣaka: a unit of three verses)
By you, through that Āryā, Gaurī, may devotion to policy, adherence to prudent conduct, be maintained at all times, be established. By which Devī fortune, prosperity, having established its seat, having gained a foothold among the enemies of the gods, the foes of the suras, was smitten, taken away. And she who, consisting of speech, possessing the forms of Parā, Paśyantī, Madhyamā, and Vaikharī, strikes down sins, evils, and distress. With what? With beautiful sounds, auspicious words. And she is like an arrow ('iṣuḥ') on account of striking from afar... 24.

26_23

So, 'by whom lack of conduct has been conquered' ('jitānayā'): those who have no conduct or policy have been subdued by her. So too, that Devī 'has vast firmness' ('natājitārasātatasāratā'): of those who are bowed, her devotees, she brings about crossing over, victory from battle ('ājitaḥ'), wherein her firmness ('sāratā'), her solidity, is unfolded ('ātatā'), extended; that is, she possesses immense steadfastness. 'She is not without protection' ('na sāvanā na'): she exists with protection ('sāvanā'); not 'not with protection', but rather full of protection, safeguarding her devotees. Moreover, she is 'the enemy to the torments of the end' ('avasānayātanāriḥ'): the enemy, the destroyer of those torments, the fruitions of wicked deeds that occur at the end, at the time of death. 'Inā' means the sovereign queen. This is a sarvatobhadra; the diagrammatic arrangement is indeed well-known... 25.

26_24

By that Devī, 'delighting the mind of the enemy of Smara' ('manobhavārātimanobhirāmayā'): pleasing to the heart of the foe of Mind-born [Kāma], captivating the heart of the Three-eyed Lord. Likewise, 'whose sole skill is the removal of old age and disease' ('jarāmayāpākaraṇaika-dakṣayā'): skilled, clever in casting off, in destroying old age, gray hair, and diseases, illnesses. Furthermore, 'granting purity through the destruction of arrogance' ('madakṣayānnirmalatāṃ dadānayā'): bestowing, giving freedom from passion through the dissolution of egoism. This is a viśeṣaka... 26.

28

She who arrived for the welfare of Indra in battle, who was not conquered by the army of enemies deploying deceit; / the moon taking shelter with Hara, clearly begged for an elegance equal to hers on account of its slender grace. 27. / Pure through washing the world of becoming, supreme, praised by the foremost of the varied, shining white, / knowing the inner heart, her lotus-face like a forest of fresh blue lotuses, / standing in the face like an armor of tranquility, an ornament in jest in the secret abode of the delighted Hara, / may she protect—revealed, protecting in battle, intent on saving those bowed in thought, drinking compassion. 28.

28_25

(Anuloma-pratiloma in each quarter-verse; a yugmaka)
May that Devī, manifest ('aktā'), protect, safeguard [us]! She who came ('samāyayau') to the battle for the welfare of Indra, for the good of Śakra. Thus it is stated that the Devī's true nature is both manifest and unmanifest. She who was not conquered, not overcome by the enemy's army using deception ('samāyayā'). Furthermore, endowed with delicate slender grace ('mugdhatayā'), the moon ('māḥ'), clinging to, embraced by Hara, Mahādeva, clearly, surely begged for lovely charms equal ('samāḥ') to those of the Devī. Desiring a beauty equal to hers, the moon clearly begs Hara... 27.

28_26

[And which Goddess?] She is foremost in cleansing the mind: 'cleansing' means purity of the mind, and she is the best in that respect. Likewise, her form is celebrated for its majesty: she whose form is celebrated and majestic, possessing great power. Having a radiant white splendor: she whose light is pure, white luster; the meaning is that she is of the nature of pure illumination. Furthermore, she fulfills the longing of the wise man: she satisfies the desire [of the knower]. Likewise, she whose face is praised like a fresh forest of lotuses: she whose face is worthy of praise like an expanse of fresh lotuses. Likewise, she is unborn, free from birth. Furthermore, situated in the mouth, she is joyful armor, the best shield; the meaning is that through the form of speech she is always the highest protective armour for the virtuous. Likewise, in secret, she wears as an ear ornament the playful jests made at the proper occasion by Hara, Śambhu, who is full of aesthetic relish: she whose ear adornment is the playful banter spoken at the right moment by him. She is the protector in battle, guarding in conflict. Moreover, she is devoted to protecting those whose bowing is deeply esteemed: she is intent on protecting those whose bowing, whose reverence to the Goddess, is greatly valued; because, protecting compassion, she guards or attains compassion. The sense is that she is supremely compassionate toward those who bow [to her]. || 28

29

Whom men worship, desiring constant adoration, [she] who brings about prosperity for mankind,
renowned for embodying Śambhu's slender form—may that Gaurī bring about your welfare! || 29

29_27

(Bearing three meanings)
May that Gaurī, Mṛḍānī, bring about what is beneficial and favorable for you! Whom people worship, whom they attend upon. Because she brings about the rise of men: by whom the manifestation and elevation of the learned or of mankind has been effected. What kind of people? Desiring service, that is, pleasing and turning toward [her] constantly, always, or beautifully. Of what nature is the Goddess? Bearing the slender form of Śambhu, Śarva; renowned, celebrated. Now furthermore, may that cow of speech, speech itself, grant what is desired! Of what kind? Whose manifestation has been made by the learned. Renowned as bearing the non-slender nature of Śambhu, of Brahman; the sense is that speech remains fully manifest in that feminine form as well. 'Śambhu' should be known as Brahman and Īśvara. Whom people worship. What kind of people? Desiring the pleasing of the virtuous, the winning of their hearts. Alternatively, may that Gaurī, the earth, grant your desire! Whom people inhabit and serve. What kind of people? Accompanied by their wives, desiring wealth and riches. What kind of earth? Whose seasonal abundance is produced by furrows, by ploughing and furrowing with ploughs. And the Goddess's form is made of speech and the earth; this is the meaning of the sentence. || 29

30

Whom men instantly bow to, equal to the thirty-three gods, endowed with generosity and enjoyments;
first bowing low before her, those dwellers of the sky ever cast away their sins, equal to their adversaries. || 30

31

May the attention of Hara's beloved bring about fortune for you—she whose might
delighted the gods through the slaying of the army of foes, and brings day to the lotus of Hara's mind! || 31

31_28

(Connected verse)
...May that ruler, the beloved of Hara, Lord of the Mountains, direct her care and effort toward fortune and prosperity for you! Men who, immediately after bowing down, bow as equals to the thirty-three gods. Moreover, endowed with generosity and enjoyments: those who possess generosity and the experiences of sensory enjoyments. Likewise, those who are bowed low before that Goddess, having gone to the sky, ever cast off their sins together with their enemies. || 30

31_29

Likewise, the Goddess whose power and majesty delighted and satisfied the gods, the sky-dwellers, by the slaughter and killing of the enemy army; and furthermore, who is like the day to the lotus of his mind, because of causing it to blossom. This is an adjective of the Goddess or of her power. || 31

32

"O gods, defeated, having witnessed the weakness of the king of the gods' elephant, depart from the battle without fear!
Is your proper realm truly unattainable? An army of well-wishers will always be yours!" || 32

33

She who crossed beyond the illusion of the foes of the king of gods, radiant with gods, fearlessly;
her consciousness free from slumber, worshipped by the great, that army of well-wishers constantly bowed to the Lord. || 33

34

(Great chiasmus)
She who, ready in herself, thus addressed the gods driven off by their enemies:
by her, praiseworthy, with insight into truth, may an auspicious pacification of suffering be effected for you today! || 34

34_30

(This is a group of verses)
Likewise, by that praiseworthy and auspicious Goddess, today, on this day, with insight into truth, with knowledge of the essential reality, may an auspicious, beneficial welfare—meaning happiness—and the pacification of suffering, the destruction of the threefold afflictions (internal, divine, and elemental), be brought about for you. The Goddess who, herself prepared for combat and arrayed for battle, addressed and spoke in the manner to be stated to the gods routed and chased by hostile foes. She said how: "O gods, who are conquered and overcome, depart from the battlefield having become fearless and free from dread! Let there be no fear of battle for you. You by whom the weakness and incapacity of Airāvata, the elephant of the king of the gods, has been perceived. Moreover, is your favorable realm and abode truly not easy to attain? The meaning is that it is indeed easily attainable. And furthermore, the army of the gods, brilliant with the lord, radiant with the divine master... amidst the reasoned enemies of the mind, your prosperity..." This is a complete-stanza great chiasmus. || 32, 33, 34

35

Bearing a face that caused weariness to the moon, having the form of a sun in pacifying total delusion,
she who cast down the foe of the immortals who had imprisoned them, casting him away on the battlefield—may she protect you! || 35

36

[Girdle-rhyme (kāñcīyamaka):]
May that Devī protect you! She who bears a face that causes weariness to the moon—by the extraordinary splendor of her own complexion she bestows weariness, a paleness, upon the moon—bearing such a face; likewise, [in the Devīśataka,]
she is like the sun in dispelling inner delusion, darkness of the heart; as the sun is skilled at destroying darkness, so the Devī is intent on removing the darkness of the heart, such is the meaning; likewise, that Devī, free from reproach, blameless, on the field of battle, the ground of combat, challenged the enemy who had imprisoned the gods, called him forth for battle, such is the meaning. Because it binds like a girdle (kāñcī), it is a girdle-rhyme. The meter is Jaladharamālā. (35)

May [the Devī] be in your favored desire, O praised one; unconquered, she conquered the unmeasured [foes];
through Jayā, the birthless one, mankind, free from rebirth, gained ample strength. (36)

36_31

[This is a rhyme called āvali:]
May the Devī named Jayā be in your favored desire, in a favorable endeavor; that which is desired is beneficial; let her act in your beneficial work, such is the meaning. In what kind? In the praised one, the lauded one. What kind of Devī? Having attained conquest in battle, she went, and unmeasured, of boundless nature. Furthermore, through her as cause, mankind, the world, attained, obtained, ample strength. Through whom? Through the birthless one, free from birth. What kind of mankind? Being free from rebirth; taking "rebirth" as jana, it is a negative compound; having attained knowledge of truth, such is the meaning. It is said that a person seeking liberation obtains the capacity to attain liberation through her grace. (36)

37

May Durgā protect you, bestowing upon you attachment to acquiring merit, [protecting] those who strive in sacrifices,
she who always gives distress to those of haughty intellect tainted by stubborn obstinacy;
chief among those whose minds are attached to fostering the zeal of the virtuous, [...]
by merely remembering [... bringing affliction to those whose misfortunes abound with pride!] (37)

37_32

[...] giving distress, granting pain. Likewise, she is the chief, the foremost, among the guardians of the world whose minds are intent, whose intellects are devoted, to fostering the zeal of good people. Furthermore, by mere remembrance, merely by remembering [...] extended [...]. The abundance of malice, that is, excess of hatred [...] misfortune, bad luck, bringing distress, causing pain to those [possessing these]. (37)

38

She who somehow bears a form united with the body of the Enemy of Smara,
seeing whom, unconquered, Śumbha together with his magic swiftly met destruction,
she who is praised without weariness by bowing gods, siddhas, kiṃnaras, and men—
may she, the consort of the Three-eyed Lord, be the cause of the destruction of your misfortune! (38)

38_33

May the consort of the Three-eyed Lord, the wife of Hara, become the cause, the instrument, of the destruction of your misfortune, the counteracting of ill-fortune. She who, for some reason, bears, carries a form, a body, united, mingled with the body of the Enemy of Madana. And seeing whom, unconquered, unvanquished, the daitya named Śumbha, though deceitful, full of delusion, swiftly, instantly met destruction, death, attained it. Likewise, she is praised, lauded without weariness, without indolence, by bowing gods, siddhas, gandharvas, and men. (38)

39

A refuge for the three worlds in distress, who pitilessly crushed the daitya champions,
who gently, by the creation of her own portions, dispels the deeply impenetrable, great delusion of the heart,
who is to be praised, who, merely remembered, fulfills all that is desired by the devoted,
may Pārvatī, who has cast off immense defects and who quells enemies, be yours on every side! (39)

O Devī, whose newly-fashioned, fresh praises are regarded with respect by the gods,
who are to be approached with eager care to banish the multiple fears arising from worldly existence:
I bow with a bow to your two feet, whose graceful movement is a play of dance, yet I am never sated. (40)

39_34

May Pārvatī quell your enemies, crush your foes, from every side, from all directions and places. Cast off, destroyed are the great faults, formed and formless. Likewise, she is the refuge, the place of fearlessness, for the three worlds in distress, filled with suffering, consisting of the earth, atmosphere, and heaven. Furthermore, by whom the daitya champions, the chief asuras, were crushed, destroyed mercilessly, without pity. Moreover, through the manifestations of her own limbs, her portion-creations, she gently, slowly, dispels, drives away the great delusion of the heart, the lack of discernment that is born in the mind and deeply impenetrable, difficult to pierce. In another respect, merely remembered, merely meditated upon by one devoted to her worship, a man intent on service who has a desire for fitting praise, she nourishes, brings about all that is wished. (39)

[Verse 40 recited in the previous segment.]

40

[Continuous garland rhyme (nirantarāvaliyamaka):]
O Devī, whose nine-fold praises, newly composed with fine arrangement, are seen by the gods; likewise, who are to be approached, reached with zeal, with eagerness, for the dispelling of the manifold fears born of transmigratory existence, arising in worldly life. She who is to be reached through respect for worldly fear, she who is to be approached. The connection is made with the first half-verse. To your two feet, whose movement is the tempo of one devoted to playful grace—bowing with a bow to these two feet, I am not sated, I am not satisfied; I do not reach satiety, such is the meaning. (40)

41

She who, placed upon the lap of the Slayer of Smara, caused fresh amazement to women,
and the twang of whose bow never caused any weakness to women... (41)

42

She who, having gone to the sky, addressed Kaṃsa with great power as he was about to slay [her]:
"Kṛṣṇa, who has crushed the strength of his foes, has abandoned you along with your supreme illusion." (42)

43

Bow to her, Bhadrakālī, who shines repeatedly in battles by her bent posture;
by whom mankind's renown shines with bright discernment, possessing auspicious timeliness. (43)

43_35

(Combination of four verses)
"Bow to that Devī"—bow down to her who, being placed upon the lap, mounted upon the lap, by her husband Hara, the Slayer of Smara, caused fresh, unprecedented wonder, astonishment, among women; and the clanging twang also belonging to whose bow did not fail to bring about the diminishment, destruction, of enemies; furthermore, who, shining, going through the sky, said to the daitya named Kaṃsa in this manner: "The blessed Vāsudeva Kṛṣṇa, your devoted killer, will strike [you] down!" How? He explains: abandoning transcendent māyā, giving up the deceitful stratagems of the enemy, with his arm of supreme strength, together with his brother, the blessed one named Saṃkarṣaṇa, of matched strength, by whom enemies were slain; and who, as Bhadrakālī, Kātyāyanī, shines, appears in many ways, in battles; and through whom, through that Devī, when bowed to, the multitude of people, endowed with the radiant splendor of discernment, the illumination of superior knowledge, shines, is made evident—the meaning is that the Devī shines—by being exceedingly connected to what is auspicious, as a worthy cause; the connection is: "Bow [to her]!" (Verses 41, 42, 43)

44

Remember her, who, being merely remembered, indeed grants by force equality with the immortals to a mortal;
her to whom he bows, Śrī attends from the force of the host of bowed enemies, who are like lotuses among men. (44)

45

Remember, contemplate, that Devī. "For" (hi)—because she, being merely remembered, merely meditated upon, by a wise person, grants equality with the immortals, divinity, immortality, etc. So also, Śrī attends, waits upon, the one who is bowed down to her—abandoning the host of enemies whose necks are bowed all around, a lotus of a mortal—having come from that: such is the sense of the ablative in the omission of the gerund (lyablopa) denoting the object... (44)

Who, having attained bodily form arising from the highest mountain, was seen by Giriśa
with perpetual, joyful passion—to her, who cuts off transmigratory existence, the beloved of the world, Satī, I am bowed down. (45)

45_36

To that Satī, the one named Satī or the virtuous wife, I am bowed down, I have paid homage. Of what kind? She who, having attained bodily form arising from that mountain which is not inferior, the most exalted, and having reached the state of being beloved by the world, was seen by Giriśa, Mahādeva, in this world, with perpetual, joyful passion, with longstanding affection, accompanied by joy. And so says Kālidāsa: "Satī, having abandoned her body through yogic practice." And likewise: "cutting off existence"—she cuts off, severs, the cycle of transmigratory existence. (45)

46

Surely Menā, her mind distracted, thought this honoring by the name "Umā" [inadequate]:
"By this [name], O you whose names are manifold, whose obeisance dispels sin, the estimation is truly none at all!
O you who are not diminished compared to the sun, through contemplation whose nourishment is thought humbled by the absence of the sense of 'mine',
I, bowed, [hymn you] whose face shines with joy, who elevate the honors in the minds of sages!" (46)

46_37

(Two-syllable verse)
O Devī, whose obeisance dispels sin—sin is that which is impelled, and that very thing is obeisance; she whose service destroys sins, that is the meaning. Having addressed her, "to you" is inferred from the context, thus: O Devī, homage to you; we bow to you, this is the purport. Likewise, O Devī, Menā, the woman of Himavat, being longing, distracted, surely, certainly, considered, understood, this honoring, worshipping, by this name of yours, the designation "Umā"—"nu" is an interrogative. O you whose inferences, names, are manifold: by this single name "Umā" there is no adequacy, no measure, indeed—the word "nāma" indicates concession—what kind of honor could there be through the single name "Umā"? That is the meaning. Likewise, through silence, through asceticism; the word "silence" here indicates being purified, etc.; the intention is restraint here. "amama-māna-nimna-mananānna": the sense of "mine" and pride, the notion of egotism, ego; lowered, diminished by that is "mamamāna-nimna"; when the negative compound is made: "unhumbled by the sense of 'mine' and pride"; that contemplation, knowledge, which is their very food, bodily maintenance, for those whose asceticism is the function of knowledge devoid of egotism. "inānūnime": the state of deficiency is deficiency; non-deficiency is fullness; she who has non-deficiency compared to Ina, the sun; the vocative form ending in ṭāp: "O you who are equal to the sun!" Likewise, "munminnānanomā": she whose moon-face is tender, moistened, with delight, joy; O you who consist of bliss, that is the meaning. And further, "she who elevates the mind and honor of sages": she has this as her nature or habit, thus named. She nourishes the knowledge of the minds of sages, such is the purport. The connection is the addressing of her. (46)

47

I praise her who, having fashioned a fresh body consisting of knowledge,
as good intellect, casts off the skin of great delusion from the steadfast [man]. (47)
To that Devī I pay homage, I am bowed down, who, being the good intellect, the form of excellent wisdom, of the steadfast man whose senses are not stolen away by objects, having fashioned, produced, a fresh, new body consisting of knowledge, of awakening, casts off, flings away, destroys the skin, the hide, that consists of great delusion, of great ignorance. (47)

48

Praising whom, [men] attain praiseworthiness in speech that is prepared with charming meaning,
placing my devotion [in her], I praise that wife of Giriśa, the noble one. (48)

49

That wife of Giriśa, the consort of Hara, having placed my devotion [in her], having set service first, having made it good, excellent, with speech, mind, and body, I praise, I extol. Praising, bowing to which Devī, they attain praiseworthiness, obtain praise, in speech that is prepared with charming meaning, proficient in enchanting subjects. (48)

Bowed to whom, this [man] does not fall into the transgression of conduct due to pride,
I remember her, who is beneficial in Śiva, who is beneficial to Śiva, who is beyond the measure of Smara. (49)

49_38

I remember, contemplate, meditate upon that Devī, unmeasured, unbounded, unvanquished by Smara—by desire. / When bowed to her—the man who has bowed down to her—because of the decline of unpropitious fate: 'aya' is favorable destiny, its 'dāna' is loss, a form of [the root] dā/do; therefore, from the loss of bad fortune, he does not go, does not fall into ruin of conduct—into the destruction of prudent policy. What kind of Devī? Benevolent, favorable to Śiva—to Śaṅkara; likewise, whose desire or intention brings about welfare—bestows supreme good. (49)

50

Move to favor me exceedingly; / take your stand in the ocean of my mind, / O Sarasvatī, / you who are the Sarasvatī of the Kurukṣetra of the body! (50)

50_39

O Devī named Sarasvatī! Move, go towards exceedingly great favor: the word 'svati' means 'exceedingly'. Likewise, take your stand, abide in the ocean of my mind: the mind itself is an ocean (sarasvat), in that ocean of the mind. The 'kṣetra' is the body, which is itself the holy place known as Kurukṣetra; because of your eternal dwelling there, like the river Sarasvatī, you are the Sarasvatī thereof—this is an address to her. The meaning is that she abides in the body in the form of eternally arisen speech. (50)

51

Devīśataka. / Among men in this triad of worlds, / whose minds are steeped in devotion to you, / of them alone do I consider the attainment of birth / to be freed from all debts. (51)

51_40

(Apparent Contradiction [virodhābhāsa]) / O Devī, whatever men have their minds steeped in devotion to you, whose intellects are perfumed by your service, here in this world, in the triad of worlds—in the three realms—of them alone do I consider the attainment of birth, their state of having taken birth, to be debtless, with the three debts destroyed. The meaning is: that freedom from debt in this world towards the seers, ancestors, and gods which is accomplished through celibacy, offspring, and sacrifice, is attained through devotion to the Devī. The apparent contradiction lies in 'atraye traye' and 'anṛṇāṃ nṛṇām'. (51)

52

You are the surpassing refuge of this world, steadfast and supreme; / in this world you deliver from delusion, the enemy, without effort, having established an abode free from the flavor of fear. (52) / (This is an ardhabhrama) / O Devī, you are the surpassing, excellent refuge, the goal of this world—of the triad of worlds. The meaning is: you are the shelter. Of what kind? Steadfast, unfailing; and supreme: the meaning is, superior to all. Likewise, here in this world, being 'asatārā'—'sattārā' means 'with effort (tāra)', and 'asatārā' means 'without effort'—you cross over, that is, you destroy without effort delusion, the enemy. How? By having established an abode devoid of fear: in which there is no place for the flavor of terror, that is, for anxious obsession. It is called ardhabhrama because it turns halfway in comparison to a sarvatobhadra. (52)

53

From the mere remembrance of your name Lakṣmī does not become fickle, / and everywhere, O Pārvatī, Alakṣmī quickly flees away. (53) / O Pārvatī, daughter of the mountain! From the mere remembrance of your name, from the mere meditation upon your title, Lakṣmī—Śrī—does not act fickle; that is, she does not depart. And quickly, swiftly, everywhere, in all ten directions, from all objects, Alakṣmī—misfortune—flees, departs far away. (53)

54

Victorious in battle are your devotees, whose wealth equals that of the Lord of Wealth; / homage to you whose arms are exerted in the battle for the sake of the three worlds! (54) / O Devī, your devotees, your servants, are victorious in battle, in combat—they stand in supreme preeminence, having subdued their foes. Devotees of what kind? Whose wealth is equal to that of the Lord of Wealth, Vaiśravaṇa. Therefore, homage to you! To you of what kind? Whose arms, whose limbs, are exerted, engaged on all sides with effort, in the battle, in the war, that is for the sake of the three worlds—that is, for the preservation of the three worlds. (54)

55

Fully bringing forth purity in the heart, you shine, resplendent; / you shook the army, the host of the enemies, the foes. (55) / (Apparent Tautology [punaruktavadābhāsa]) / Kāvyamālā. / O Devī, you shine, you appear splendid, in the heart, in the mind free from the defilement of passion (rajas). Having done what? Fully, duly revealing, making manifest the quality of mind which is purity (sattva). Likewise, you shook, caused to tremble, the army, the battle-host belonging to enemies, to adversaries—a potent army with its leaders. Because 'bhāsi' and 'virājase', 'dviṣām' and 'arīṇām', 'senām' and 'vāhinīm', and 'udakam' and 'payaḥ' appear to be synonymous, this is an apparent tautology, though not an actual repetition. (55)

56

The fortunate man who, with sentiment drawn from afar, devotes himself to your praises, / for him perfections come into being whose delight is attained without delay. (56) / O Devī, whatever fortunate man, meritorious person, devotes himself to, offers hymns of praise to you, for that man perfections—wishes, or the powers such as lightness (aṇiman) and the rest—come into being, are accomplished. Perfections of what kind? Those in which delight is drawn from afar, that is, intensely obtained; meaning they are deeply desirable. And those which naturally accomplish crossing over far away, that is, beyond bad attachments. (56)

57

Having slain delusion with the sword of sound, O Mother, you go to that abode of light; / by what dweller of the sky are you not praised? (57) / O Mother, Mother! By what dweller of the sky, by what sky-abiding god, are you—possessing the nature to be described—not praised? The meaning is: you are praised by all the gods. Who are you? You who, having slain, destroyed terrible ignorance with the sword of sound—with the unmanifest sound (anāhata)—go to your own realm of light, an abode consisting of the luminous quality of purity (sattva). And so it has been said: 'In the unstruck sound, when the ear is attentive, when broken sound is dissolved in the stream: one proficient in the sound-Brahman attains the supreme Brahman.' (57)

57_41

Having illuminated the multitude of clouds that cuts through the distress of embodied men, / you are seen standing before the wise, pure by nature of your insight. (58)

58

(Apparent solecism [apaśabdābhāsa])
O Devī, you are [present]. Manifesting what is to be illumined in the vision, that is, the intellect, of the wise—those possessed of knowing, understanding, and knowledge—by means of your nature as insight, your nature as discernment, you remain pure as the sun, having the sun's form. Of what nature are you? You are a row of clouds for cutting away the distress, the fatigue, of the harvest, which is none other than the men who are your dependents, devoted to your service. Because it gives the appearance of ungrammatical forms through “gṛhya”, “prajñātmanena”, “dṛśyasi”, and “vidvatām”, it is [an example of] the appearance of solecisms. 58.

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