From Puraa. Mahadevi
*
"Hymns to the Goddess", by John Woodroffe (Arthur Avalon), [1913],
p. 126
Mahdev 1
(from The Fifth Mahtmya Of Ca) 2
1
Reverence to the Dev, 3 to the Dev of the Great, 4
To Her who is auspicious, 5 for ever reverence.
Reverence to Prakti 6 who maintains. 7
Setting our minds wholly upon Her, we make obeisance to Her.
p. 127
2
Reverence to Her who is eternal, 1 Raudr, 2
To Gaur, 3 and Dhtr, 4 reverence and again reverence,
To Her who is moonlight and in the form of the moon, 5
To Her who is supreme bliss, 6 reverence for ever.
3
Bending low, we make obeisance to the auspicious One
Who is prosperity in the form of wealth,
To Siddhi, 7 Nairiti, 8 and to the good fortune of Kings. 9
To Sarvn 10 reverence, and again reverence.
p. 128
4
To Durg, 1 to Her who enables men to cross the ocean 2 of the world,
Who is the life and strength 3 and cause of all.
Knower of the distinction between Purua and Prakti, 4
And who is both black 5 and grey, 6 reverence for ever.
5
We prostrate ourselves before Thee, who art at once most gentle 7 and formidable, 8
Reverence to Her, and again reverence;
p. 129
Reverence to Her who is the material cause of the world, 1
To the Dev, 2 who is in the form of action, reverence, and again reverence.
6
To the Dev who in all things is called Viumy, 3
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence. 4
7
To the Dev who is known as intelligence 5 in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
8
To the Dev who dwells in the form of "buddhi" 6 in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
p. 130
9
To the Dev who in the form of sleep abides 1 in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
10
To the Dev who exists in all beings in the form of hunger,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
11
To the Dev who exists in all beings in the form of "cy", 2
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
12
To the Dev who exists as energy 3 in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence,
p. 131
13
To the Dev who exists in the form of thirst 1 in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
14
To the Dev who in the form of forgiveness 2 exists in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
15
To the Dev who exists in the form of race and species in all beings, 3
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
16
To the Dev in the form of modesty in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
17
To the Dev existing in the form of peace 4 in all beings,
p. 132
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
18
To the Dev who exists in all beings in the form of faith, 1
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
19
To the Dev existing in the form of beauty in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
20
To the Dev who exists in all beings in the form of prosperity, 2
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
21
To the Dev who in all beings exists in the form of their respective callings, 3
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
p. 133
22
To the Dev who in the form of memory exists in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
23
To the Dev who in all beings exists in the form of mercy, 1
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
24
To the Dev who in the form of contentment 2 exists in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
25
To the Dev who exists in all beings as (their) Mother, 3
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
26
To the Dev who in the form of error 4 exists in all beings,
p. 134
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
27
Reverence to the Dev
Who is the Presiding Deity over the senses of all beings,
Who is ever in all beings,
And who pervades all things.
28
To the Dev who in the form of consciousness, 1
Having pervaded all the world, exists therein,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
29
Praised aforetime by the Devas,
By reason of their obtaining that which they desired;
Worshipped by Surendra 2 on days of victory.
May the var, 3 who is the cause of all good.
Do good and auspicious things for us,
And may She ward off all calamities.
30
And may She who is now saluted by us as our Queen,
As also by the Suras, 4 tormented by arrogant Asuras, 5
Whom we call to mind
As we bow our bodies in devotion to Her,
Destroy at this very moment all our calamities.
Footnotes
126:1 Here not the "Great Goddess," but as Commentator Nagoji Bhatta (cited post as N.) says, "The Goddess" (Dev) "of the great"--viz., Brahm, Viu, and iva, for it is by Her power that they enjoy their abode, and it is She whom even they worship--the Mother of all.
126:2 The Asuras umbha and Niumbha bereft the Devas of their dominion whereupon the latter prayed to the Goddess for help as follows.
126:3 Nagoji says that Dev = "praktmika", that which is by its nature light and manifestation.
126:4 \"Mahdev" (see note 1, "ante").
126:5 Because She is the cause of all auspicious things.
126:6 \"iakti", or "akti" (power) of creation (n. B).
126:7 \"Bhadryai". Literally, good = "rakanaakti", the "Vaiavaakti", which maintains (n. B.).
127:1 \"Nityyai"; or She is the akti Nitya (n. B.).
127:2 That is, She is "samhraakti" or "akti" of dissolution, the "tmasika akti" (according the Commentator Gopal Chakravarti), as contrasted with Dhtr, the "rjasika akti", and "indorp" (moon form), the "sttvika akti" ("vide post").
127:3 Daughter of Guru, the Lord of the Mountains.
127:4 Creator and upholder.
127:5 The moon here stands for all luminous things: or it may mean "indorp" in the technical sense of "yoga stra".
127:6 \"Sukh" = "paramnandarp".
127:7 That is, "aimdirp" (G. C.), the eight "siddhis"--"aim", "laghima", etc.
127:8 Gopal Chakravarti says this means "Rkasaakti" (demonic power); also "alakm" (misfortune). At the time of worship of Lakm (Dev of Prosperity) on the fifth day after "vijayadaam", the Dev Alakm is worshipped in the house in the form of a misshapen figure, and then thrown away.
127:9 \"Bhubritm", which, according to G. C., means mountains, for wealth in the form of gems, etc., are found therein.
127:10 Mahevar or ivaakti.
128:1 Which means, according to Nagoji: "She who is known with difficulty ("duhkhajney").
128:2 As N. B. says: "Durgtsamsrtprngkaroti", etc. G. C. says it means She whose abode is not known in either time or space.
128:3 For She is not only "antarymin", but remains even at the time of dissolution. She is feminine because She supports all things as their mother.
128:4 \"Khyatihprakritipuruayor bhedajnnm" (n. B.). \"Viveka khytih" is a term in Snkhya denoting the cause of liberation, the recognition of the self (Purua) by the self; not as one published rendering runs, "to fame;"
128:5 As "tmasika akti".
128:6 \"Dhmra"; that which is with smoke; the sacrificial rite; here the knowledge of the rites.
128:7 \"Atisaubhgy". As such She is (N. B.) "vidyrpin", as putting an end to the "samsra". For this reason She, as G. C. says, greatly delights all.
128:8 \"Atiraudry", because, as N. B. says, She, as "avidy", is the cause of the samsra with all its terrors.
129:1 \"Jagatpratishtyai" = (as N. B. says) "jagadupdnakraam"; or, as, G. C. has it, She is "sarvntarymin", who dwells in the inmost being of all things.
129:2 Which = (g. C.) \"dyotanala", whose nature it is to lighten, or (N.) "devaakti".
129:3 Or "mulvidy" (Nagoji).
129:4 \"Namastasyai, namastasyai, namastasyai namo namah". The refrain throughout the succeeding verses.
129:5 \"Cetana" = (Nagoji says) "chitakti", or mind. She Herself is "nirvikalpacitakti", but manifests as "savikalpacitakti" in all worldly beings.
129:6 The mind, as the aspect so named of the "antahkaraa".
130:1 \"Nidrrpena". According to Nagoji, "nidr" = "suupti", the state of dreamless sleep where all sense functions are at an end. According to G. C., "svapna" or dreaming sleep also.
130:2 Nagoji says this word="samsratpbhvah", or lack of worldly pain. The "samsra" is like a burning flame. In its shadow there is coolness and peace. According to Gopal Chakravarti, however, it = "tapbhvah". "taph" = "prakarpatvtvidy", or knowledge on account of its giving light, and therefore as the lack of it She is "avidy".
130:3 \"akt"i: power, action.
131:1 Which, as Nagoji says, is the desire for that which is not one's own ("antmy"); thirst for enjoyment, possession, individual life, etc.
131:2 Which is the desire not to return evil to those who have done us wrong, notwithstanding our power to do so (n. B.).
131:3 \"Jtrpea": that which classifies and differentiates one body of beings from another.
131:4 Which Nagoji says means the control of the senses and renunciation of all worldly things.
132:1 That is, Nagoji says, "stikatvam" (belief in God's existence); or, according to Gopal Chakravarti, also a firm and strong faith in Veda.
132:2 Wealth, etc.
132:3 That is, "jvik", the callings of husbandmen, merchant, cattle-rearing, etc.
133:1 Which Nagoji says is the desire of removing the pain of others.
133:2 Which Nagoji defines as satisfaction with that which one possesses as distinguished from longing for what one has not got.
133:3 She is "janan", and, as Nagoji says, "playitr" (protectress).
133:4 \"Bhrnti". A thoroughly Indian conception, though some modern Hindus have lost the sense of it. Gopal Chakravarti gives as an example the classical instance of the "jva" taking mother-of-pearl to be silver, etc.
134:1 \"Cit" = "citakti" (N. B.), and according to Gopal Chakravarti, who says the "jva" is here meant, "caitanya".
134:2 Indra.
134:3 Queen and Ruler of the worlds.
134:4 The Good Devas.
134:5 Their evil enemies.
"Hymns to the Goddess", by John Woodroffe (Arthur Avalon), [1913],
p. 126
Mahdev 1
(from The Fifth Mahtmya Of Ca) 2
1
Reverence to the Dev, 3 to the Dev of the Great, 4
To Her who is auspicious, 5 for ever reverence.
Reverence to Prakti 6 who maintains. 7
Setting our minds wholly upon Her, we make obeisance to Her.
p. 127
2
Reverence to Her who is eternal, 1 Raudr, 2
To Gaur, 3 and Dhtr, 4 reverence and again reverence,
To Her who is moonlight and in the form of the moon, 5
To Her who is supreme bliss, 6 reverence for ever.
3
Bending low, we make obeisance to the auspicious One
Who is prosperity in the form of wealth,
To Siddhi, 7 Nairiti, 8 and to the good fortune of Kings. 9
To Sarvn 10 reverence, and again reverence.
p. 128
4
To Durg, 1 to Her who enables men to cross the ocean 2 of the world,
Who is the life and strength 3 and cause of all.
Knower of the distinction between Purua and Prakti, 4
And who is both black 5 and grey, 6 reverence for ever.
5
We prostrate ourselves before Thee, who art at once most gentle 7 and formidable, 8
Reverence to Her, and again reverence;
p. 129
Reverence to Her who is the material cause of the world, 1
To the Dev, 2 who is in the form of action, reverence, and again reverence.
6
To the Dev who in all things is called Viumy, 3
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence. 4
7
To the Dev who is known as intelligence 5 in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
8
To the Dev who dwells in the form of "buddhi" 6 in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
p. 130
9
To the Dev who in the form of sleep abides 1 in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
10
To the Dev who exists in all beings in the form of hunger,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
11
To the Dev who exists in all beings in the form of "cy", 2
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
12
To the Dev who exists as energy 3 in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence,
p. 131
13
To the Dev who exists in the form of thirst 1 in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
14
To the Dev who in the form of forgiveness 2 exists in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
15
To the Dev who exists in the form of race and species in all beings, 3
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
16
To the Dev in the form of modesty in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
17
To the Dev existing in the form of peace 4 in all beings,
p. 132
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
18
To the Dev who exists in all beings in the form of faith, 1
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
19
To the Dev existing in the form of beauty in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
20
To the Dev who exists in all beings in the form of prosperity, 2
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
21
To the Dev who in all beings exists in the form of their respective callings, 3
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
p. 133
22
To the Dev who in the form of memory exists in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
23
To the Dev who in all beings exists in the form of mercy, 1
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
24
To the Dev who in the form of contentment 2 exists in all beings,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
25
To the Dev who exists in all beings as (their) Mother, 3
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
26
To the Dev who in the form of error 4 exists in all beings,
p. 134
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
27
Reverence to the Dev
Who is the Presiding Deity over the senses of all beings,
Who is ever in all beings,
And who pervades all things.
28
To the Dev who in the form of consciousness, 1
Having pervaded all the world, exists therein,
Reverence to Her, reverence to Her,
Reverence to Her, reverence, reverence.
29
Praised aforetime by the Devas,
By reason of their obtaining that which they desired;
Worshipped by Surendra 2 on days of victory.
May the var, 3 who is the cause of all good.
Do good and auspicious things for us,
And may She ward off all calamities.
30
And may She who is now saluted by us as our Queen,
As also by the Suras, 4 tormented by arrogant Asuras, 5
Whom we call to mind
As we bow our bodies in devotion to Her,
Destroy at this very moment all our calamities.
Footnotes
126:1 Here not the "Great Goddess," but as Commentator Nagoji Bhatta (cited post as N.) says, "The Goddess" (Dev) "of the great"--viz., Brahm, Viu, and iva, for it is by Her power that they enjoy their abode, and it is She whom even they worship--the Mother of all.
126:2 The Asuras umbha and Niumbha bereft the Devas of their dominion whereupon the latter prayed to the Goddess for help as follows.
126:3 Nagoji says that Dev = "praktmika", that which is by its nature light and manifestation.
126:4 \"Mahdev" (see note 1, "ante").
126:5 Because She is the cause of all auspicious things.
126:6 \"iakti", or "akti" (power) of creation (n. B).
126:7 \"Bhadryai". Literally, good = "rakanaakti", the "Vaiavaakti", which maintains (n. B.).
127:1 \"Nityyai"; or She is the akti Nitya (n. B.).
127:2 That is, She is "samhraakti" or "akti" of dissolution, the "tmasika akti" (according the Commentator Gopal Chakravarti), as contrasted with Dhtr, the "rjasika akti", and "indorp" (moon form), the "sttvika akti" ("vide post").
127:3 Daughter of Guru, the Lord of the Mountains.
127:4 Creator and upholder.
127:5 The moon here stands for all luminous things: or it may mean "indorp" in the technical sense of "yoga stra".
127:6 \"Sukh" = "paramnandarp".
127:7 That is, "aimdirp" (G. C.), the eight "siddhis"--"aim", "laghima", etc.
127:8 Gopal Chakravarti says this means "Rkasaakti" (demonic power); also "alakm" (misfortune). At the time of worship of Lakm (Dev of Prosperity) on the fifth day after "vijayadaam", the Dev Alakm is worshipped in the house in the form of a misshapen figure, and then thrown away.
127:9 \"Bhubritm", which, according to G. C., means mountains, for wealth in the form of gems, etc., are found therein.
127:10 Mahevar or ivaakti.
128:1 Which means, according to Nagoji: "She who is known with difficulty ("duhkhajney").
128:2 As N. B. says: "Durgtsamsrtprngkaroti", etc. G. C. says it means She whose abode is not known in either time or space.
128:3 For She is not only "antarymin", but remains even at the time of dissolution. She is feminine because She supports all things as their mother.
128:4 \"Khyatihprakritipuruayor bhedajnnm" (n. B.). \"Viveka khytih" is a term in Snkhya denoting the cause of liberation, the recognition of the self (Purua) by the self; not as one published rendering runs, "to fame;"
128:5 As "tmasika akti".
128:6 \"Dhmra"; that which is with smoke; the sacrificial rite; here the knowledge of the rites.
128:7 \"Atisaubhgy". As such She is (N. B.) "vidyrpin", as putting an end to the "samsra". For this reason She, as G. C. says, greatly delights all.
128:8 \"Atiraudry", because, as N. B. says, She, as "avidy", is the cause of the samsra with all its terrors.
129:1 \"Jagatpratishtyai" = (as N. B. says) "jagadupdnakraam"; or, as, G. C. has it, She is "sarvntarymin", who dwells in the inmost being of all things.
129:2 Which = (g. C.) \"dyotanala", whose nature it is to lighten, or (N.) "devaakti".
129:3 Or "mulvidy" (Nagoji).
129:4 \"Namastasyai, namastasyai, namastasyai namo namah". The refrain throughout the succeeding verses.
129:5 \"Cetana" = (Nagoji says) "chitakti", or mind. She Herself is "nirvikalpacitakti", but manifests as "savikalpacitakti" in all worldly beings.
129:6 The mind, as the aspect so named of the "antahkaraa".
130:1 \"Nidrrpena". According to Nagoji, "nidr" = "suupti", the state of dreamless sleep where all sense functions are at an end. According to G. C., "svapna" or dreaming sleep also.
130:2 Nagoji says this word="samsratpbhvah", or lack of worldly pain. The "samsra" is like a burning flame. In its shadow there is coolness and peace. According to Gopal Chakravarti, however, it = "tapbhvah". "taph" = "prakarpatvtvidy", or knowledge on account of its giving light, and therefore as the lack of it She is "avidy".
130:3 \"akt"i: power, action.
131:1 Which, as Nagoji says, is the desire for that which is not one's own ("antmy"); thirst for enjoyment, possession, individual life, etc.
131:2 Which is the desire not to return evil to those who have done us wrong, notwithstanding our power to do so (n. B.).
131:3 \"Jtrpea": that which classifies and differentiates one body of beings from another.
131:4 Which Nagoji says means the control of the senses and renunciation of all worldly things.
132:1 That is, Nagoji says, "stikatvam" (belief in God's existence); or, according to Gopal Chakravarti, also a firm and strong faith in Veda.
132:2 Wealth, etc.
132:3 That is, "jvik", the callings of husbandmen, merchant, cattle-rearing, etc.
133:1 Which Nagoji says is the desire of removing the pain of others.
133:2 Which Nagoji defines as satisfaction with that which one possesses as distinguished from longing for what one has not got.
133:3 She is "janan", and, as Nagoji says, "playitr" (protectress).
133:4 \"Bhrnti". A thoroughly Indian conception, though some modern Hindus have lost the sense of it. Gopal Chakravarti gives as an example the classical instance of the "jva" taking mother-of-pearl to be silver, etc.
134:1 \"Cit" = "citakti" (N. B.), and according to Gopal Chakravarti, who says the "jva" is here meant, "caitanya".
134:2 Indra.
134:3 Queen and Ruler of the worlds.
134:4 The Good Devas.
134:5 Their evil enemies.
