Devishataka 46_37

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)