DEViBHUJANGA STOTRAM

frRgqftfr:{R rtn-<frt faquoq 1

qarf$ Ers'nttqqr( tt

Virifi cyadibhih paficabhirlokapalaih

SamOdhe mahenanda-pithe ni$annam

Dh a nu rba n a' pa 3a n ku 5 a - p r otah a starh

Mahastraipurarh Sankaradvaitam -avydt'

May that Effulgence of Tripurasundarl, who is

in non-dual relation with Siva protect us. She is

seated on the Blissful seat supported by the five

protectors of the world, Brahmd etc. In Her hands,

are held the bow, arrow, noose and the goad'

(2)

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ft@ qiltrqfrt ftquut

g{Rar'rr' 5t nfr frq{ tt

Yadannadibhih paficabhih ko1ajalaih

S irah - pakga - pucchatmakai r - anta ra ntah

NigAQhe mahAyogapifhe nisannam-

Purdreh-athdntafipurarh naumi nityam.

I salute forever that Divine consort of Siva

(Purdri) seated on that venerable seat of yoga in a

subtle form in the innermost recess for deep behindthe five sheaths, the outer gross body etc., that are

seen as the head, wings, tail, body and so on.

(3)

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il{ qmngsnrrfrfffii

q{TTqmt )nrfr sfrq{ rr

Virificadir1pailt prapafice vihytya

Svatantrd yada svdtmavi1rdntire$d

Tada mdna-mdty-prameyatiriktam-

Paranandam-ide bhavani tvadiyam.

O Bhavdni, Thou rest in Thyself and be whollyfree after completing Thy sport (of creation etc.) inthis Universe in the form of Brahmd and others. Ipraise that Blissful form of Thee that stands

transcendent beyond the means of knowledge, theknower and the object of knowledge.

89

(4)

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I

Mqffi

Vinodaya caitanyam-ekarit vibhajya

Dvidha devi jivafi {ivaketi namnd

Sivasyapi jivatvam-apadayanti

Punarjivam-enarh |ivarh v'a karosi

O Devi, just for sport Thou divide the One

Consciousness into two entities, Siva and soul. Thou

give soulness to Sirra and possibly Sivahood to the

soul (the soul, however, being allolved to remain a

soul in case of spiritual immaturity).

(5)

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Samakuficya mularh hrdi nyasya vayurit

Mano bhr0bilam -prapayitva nivrttah

Tatah saccidanandar1Pe Pade te

Bhavantyamba ilvah {ivatvena kecit.

90

I

O Mother, someMulddhdra, stabilise thecentre of Andhata) negolbetween the eyebrows ar

reach Thee in the formand attain Sivahood.

iltRsffi fnRq|ffi

q nfhkcwaq{qe

Sarire'tikaste ripa:Sada bhitimole

Na ka1cid.virajyar.,

Katharh tvatkata

In spite cf the phr-srsuffering, in spite of thewealth being the sourcenone is averse to this i.,-

any one attain true knorr-i

eTtR fi5p=

TII

. : -lsi

:-',':le the One

.- i soul. Thou

i ':,ood to the! :: :O femain a

n'.: .:-.'Jm

t - . -::i,1

!:q

lrt .::;i.

O Mother, some people manipulate theMfilddhdra, stabilise the vital air in the heart (thecentre of Andhata) negotiate the mind in the centrebetween the eyebrows and get back. Ultimately theyreach Thee in the form of Truth-Consciousness-Blissand attain Sivahood.

(6)

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rrcr rftRW qr€r+ qi il i

r mDrn{rqil& tfr fr*q*i qmerq+ fur ilf,qh: il

Sarire'tikaste ripau putravarge

Sada bhttimole kalatre dhane va

Na ka1cid virajyatyaho devi citrarit

Katharh tvatkataksarh vind tattvabodhah.

In spite cf the physical body being the source ofsuffering, in spite of the enemy, children, wife andwealth being the source of fear, it is astonishing thatnone is averse to this worldly life! How indeed can

any one attain true knowledge without Thy grace?

- lt (7)

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qEmkh GqifrTrft.iqqrft )Ttd\qqgq sdl-{ tl

91

Sarire dhane aPatYavarge kalatre

Viraktasya sad - de1 ikadi sta-buddheh

Yadakasmikarh jyotir- dnandarlparh

samddhau bhavet tat-tvam-asi amba satyam.

A person has no longer any attachment to his

body,wealth,childrenandwifeonbeingmadeawareof the Truth by u really great preceptor. such a Person

engages himself in deep meditation when a flash of

light crosses his mind, blissful in nature. That indeed

is truly thyself.

Ff,drni.

aNivrttih r

Tatha

Kalabhih

Tvam-

The fivefolSanti and 6anb.tattvas serye onthat is non-diffe

(8)

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qei ftmt 5fi{i qfrs'i

Rilmfafd r .qi q$q, ll

MfSdtnyo''mygdnyafi paro miSram-enam

Parah prakytarh cdparo buddimatram

Prapaficarh mimite munindrit gano'yam

Tadetat tvameveti na tvdrh iahimah'

sages assess the nature of the universe in

diverse ways. One holds that it is unreal, another

that it is real, yet another that it is partly real and

partly unreal, still another holds that it is but an

evolute of prakrti, and another that it is mere

intellection. But w€, to be sure, understand it as

Thy-self and hence cling to Thee'

92

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fi\

qEIqR

q

Agddhe'tt

KalatrtMahamol

Sam uc

O Divineredeeming me

fuM ''-' 2tf€

hir: -.:-" -buddheh

hma-:z:ipari't

ts*.:--zsi amba satyam.Ii

t i: i' attachment to his

]mr: : -. being made aware

l:"r-'::=::or. Such a person

ft^==::. when a flash of

hr : :.::ure. That indeedI

@=Ea I

i - s:am-enam

: -:dimdtram.ta- :ano yam

-;,.i- .'ahimah.

:: :he Universe in: --: unreal, another

-rat it is but an

tr :lat it is mere

iifrrrr :rderstand it as

(9)

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I

qotfu:qtffi:iqth{ tq-ffiasvr rl

Nivrttih pratisthd ca vidya ca Santih

Tatha Sdntyatiteti paficikrtabhih

Kalabhil.t pare paficavirhsatmikabhih

Tvam-ekaiva sevyd Sivabhinnar1pd.

The fivefold 'kala' viz., nivrtti, pratisthd,, vidyd,Santi and Santyatita and the subsequent twentyfivetattvas serye only Thee, O Supreme Devi, the aspect

that is non-different from Siva.

(10)

ernlsaffifr{fildtrhrrtur ft** Frar<q r

q{ft{'[ntnq{d fr..qiHgdq.rq Rt*E {rifin' tl

Agadhe'tra saritsdrapanke nimagnarh

Kalatrddibhdrena khinnarh nitdntam

Mahamohapdsaughabaddharh cirdnmdrit

Samuddhartum-amba tvam-ekaiva 1akta.

O Divine Mother, Thou alone art capable

redeeming me who is bound by the bonds such

ofAS

93

the powerful delusion for a long period and

extremely broken by the weight of mundane life in

thecomPanyofwifeandothers;andthuslremainsubmerged in the fathomless depth of marshy land

of the cycle of transmigratory existence'

(11)

wtKlq {d,]]it qqTfi

GaneSairgrah

Tatha yos

Mahakalam- i

Vidhatse i

O MaheSvari,

stars, yogins, zod

inseparable, assum(

the Universe by cre

Lasat-taraha

Vahantirit

Sururrundra.

Sakrd-bhz

One who med

shining with the I

autumnal moons,

necklace and extrer

hands a book and

dear to the Goddes

ogilKal1Tt

., nqQ'r| |

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rtET

ffi:tqqfrrPqtiqrdqeEqrut

T{Tci{I T {fruTt-tr q frTft II

Samarabhya m1larh gato brahmacakram-

Bhavaddivya - cakre|vari - dh6tmabhaiah

Mah a s i d dh i - sa ngh ata - kal p adru m abh an -

AvaPYamba naddn uPaste ca Yogi'

O Divine Mother, the yogin worships the

manifestations of 'Nada' that are like the celestial

tree that grants the great 'siddhis' and which identify

themselves with the abodes of the goddess presicing

over the various divine centres of Thee beginning

with mtrlddhdra and culminating in the Brahmacakra'

(12)

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mnffit@o\fr

fr'{R Ffr il Rffii il qtft. tr

94

-il il

r.g period and

rlundane life inrl thus I remain

of marshy land-p

- zcakram-

:- zbhajah

-- iohan-

: ' cgi.

: ',vorships the

-..: the celestial

:: ;r'hiCh identifyi: :.:ess presiCing

l-.ee beginning-: = Brahmacakra.

#,r-_. ll

GaneSairgrahair-amba naksatra-panktya

Tatha yogini-ra1i-pithair-abhinnam

M ah akal a m - dtm dna m - d mrsya lokarit

Vidhatse krtirh vd sthitirh vd mahefi.

O MaheSvari, Thou in whom GaneSas, planets,

stars, yogins, zodiac and Pithadevatas are found

inseparable, assume the role of Mahdkdla and protect

the Universe by creating and sustaining it.

(13)

iq{,fr qtSKfi ql{{rdK

I

@iHi@:sr(ll

La s at - ta r ah a r a m - at i sv a cch a ce I a rh

Vahantirh kare pustakarh caksamdldm

Sururrundra-kofi -prabha-bhasurdrh tvdrh

Sakrd-bhavayan bhdrativallabhah sydt.

One who meditates even once, the Holy Mother

shining with the lustre equal to that of a hundred

autumnal moons, wearing a bright sparkling

necklace and extremely pure garment, holding in her

hands a book and a string of ros&r/r will become

dear to the Goddess of Learning.

95

( 14)

{qiilt{@t

HFI: w{ nfr

Sam u d y at - s ah a s r ar ka - b i mb ab h a - v aktr a rit

Svabhas aiva sindoritaianda-kotim

Dhanurbdaa-pa1anku1an dharayantirit

Smarantah smararh vdpi sammohayeyuh'

Those who reflect on Thee with the face that is

lustrous like a thousand rising suns, who by her

effulgence reddens the countless Brahmdndas, and

who holds in her hands, bow, arrow, chord and

goad will stupefy even the god of Love'

(15)

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6qr rr*iwg={5r'{t €i0{q} il-{Fff,l-trt qtqflt{H{ ll

M a n i s y Ata - t at a n k a - 3 o n d sy ab i mb a rit

H ar itp attav a str d rit tv a g ul I as ib hA s am

Hrda bhdtvayarhs-tapta-hemaprabharn tvarit

Sriyo nd1ayatyamba caficalyabhdvam'

96

One who meditawhose face is reddenrornament, who wears i

are illumined by the I

sparkling like molterassociated with the flee

ssri s7

Mahamantrardjdt

Svafo nyastab

Bhavadvaktrav'ai,

Svar1parit sai

This verse is notcharacter intended to t'rby u genuine, Sakta premantra with fifteen aksSiva is 'bindu' andinvited to relevant '7

several modes of updsar

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qr-{RirilTfu;

+rr:? |\i:' i'-'--: l l

'i: - z-v'aktrarh

'r.i,: - :: StilTt

f. -= . antirit

;: - nohayeyufi.

r-.:-- :he face that is

:--: i rvho by her

r J:.hmandas, and

i--r 3'r\', Chord and, ..-:

I

':!

F-.Ell

tra-- = :.:arit tvaril

@. - =::.av'am.

lfr - ] =.1i

la; : - -sam

One who meditates, in his heart, on Thee,

whose face is reddened with the gem-studded ear

ornament, who wears a green Sarment, whose iewelsare illumined by the lustre of her own body that issparkling like molten gold, will no longer be

associated with the fleeting goddess of Fortune.

(16)

@tr{RaiFfr =qwR-S wi q{il{d{

|

gqli qTE]-qiru iqt{ 11

Mahamantrarajdntabiiam parakhyarh

Svato nyastabindu svayarh nyastahardam

Bh ava dv aktra va k 9 oi a - g u h y ab h i d h a n a rit

Svarlparh sakrd-bhavayet sa tvam-eva.

This verse is not translated as it is esoteric incharacter intended to be initiated to the competent few

by u genuine, 6akta preceptor. 'Manttat-aia' is the Devimantra with fifteen aksaras. In the Yantrardja Sricakra

Siva is 'bindu' and 'Devi' is trikona. Attention is

invited to relevant 'Tdntric texts' which prescribe

several modes of updsand and use of mantras.

(17)

dqr+ffi5frffiil-Rt.i wilqm frryrq t I

qrm<qiqnfuaft frqfl',

g+,te"i 1qflFil {n, tl

97

Tathanye vikalpegu nirvinnacittas-

Tad-evarh samadhaya bindu-trayarh te

Pardnanda-sandhdna-sindhau nimagndh

Punargarbharandhrarh na pa|yanti dhirah.

Others who pursue various paths get depressed

in spirits; they then meditate on Thy 'bindu traya' and

get immersed in the ocean of extraordinary bliss. They

never encounter again birth in the mother's womb.

(18)

t

ffi@frri arq*+r g{iTrq+q n

Tva d u n m e sa - Iil a nubandh adh i kara n -

V i ri ncy dd ikarh s - tva d g u p a mbh od h ib i n d0 n

Bhajantas-titirsanti sarhsdrasindhurit

Sir" tdvakind susambhdvaneyam.

O Consort of Sirra, even those who worship

Brahmd and others who are but drops in the ocean

of Thy noble qualities and who derive their authority

by the mere sportive looks of Thee, cross the ocean

of the circle of birth and death. This indeed is a

great honour to Thee.

98

s'E[ qI i]tftrTl

qilriifnrl

VITTOFH'

fu6=qli dir

Kada vd bhavarl

BhavdmbhodiNimajjantam-en,

Samalokya lo

When shall Thouthis ocean of mundarboat so that my mindcan Thou remain unhurnble soul that Thouin the ocean of unseen

s(rqTffiSEI qI T

sEr qT g{rrTrF

SET qI EI;

Kada va hrsiani

Kada vd na 5i

Kada vd durdslv

Kada vd man<

f,r^' - -.zcittas-

Eu: :,:du-trayarh te

rs'i-: :: u nimagnafi

m: 'z pa{yanti dhirah.

ErL:'-. :aths get depressed

I :: l:.r' 'bindu traya' and

I :r::,:rdinary bliss. They

in := rother's womb.

lr

r-m-f+fu{tr*--illF--

p*; : -.: taran-

hm-- j -.chodhibindonI

lns'l= s: ndhurhI

|||||||||||||Fr- z -- - ol 12mflbr L t

-..9vutll.

(19)

sEr qr ,TqdnaffiT ('tqqFfrfr5il{ grFrrfi': I

frTcqtt SnrrRvr"ft{qrdn o}-fr m'f $-qnfr 11

Kada va bhavatpadapotena tOrparh

Bh avd mb h o d h i m - uttr rya p0 rpd ntaran g altN imajjantam -enarh durdsdvisabdhau

Samalokya lokarh katham-paryuddsse.

When shall Thou take me expeditiously acrossthis ocean of mundane existence with Thy feet as

boat so that my mind will be filled with Thee? Howcan Thou remain unconcerned in regard to thishurnble soul that Thou see before Thy eyes drowningin the ocean of unseemly avarice?

(20)

sqr qI ffir il-tri,I+9,e<r qI r ilT{ fui uerfr |

s(ril@:se qr{frtWfaafts1

Kada va hfsiapi sdmyarh bhajeyuh

Kada vd na Satrur-na mitrarh bhavani

Kada vd durdsdvis1ci-vilopalt

Kada vd mano me samhlarh vina1yet.

I* --:.rse who worship

| ::,: ::ops in the oceanI

in-: ::r:\'e their authorityr-i,*m l:=e. cross the oceanI

l-..| * =

--- f his indeed is aI

When

equipoise?

as either a

disease of

completelY

O Devi Gauri, I

obeisance to ThY Pair

shine like radiance of

gleaming crowns of the

yearn to offer mY word of

of lustrous lotuslike feet that

a lamp placed on the row of

Creator and other gods'

(2 2)

Kace candrarekharit

Kare svdducdparil

Smarami smardrer-.

Madagh0rgtanetra,

I reflect on the Divin,tresses the disc of the mexcellent necklace, holds(sugar-cane) bow and anwhich bees hover and whois the sole object of love of

(2

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qnrrce e}+

FtqT uqT<:t+€

gt t F+TR

Sar"sr"va nasa dha

Japapatale locant

Tvag-e1d bhavaccar,

Gune te manovrt,

I pray that my nose

arrows, tongue taste onlvperceive only Thy formflower, skin feel only Th

Thy qualities and mind be

shall my sense organs attain the state of

When shall I cease to look uPon another

foeorafriend?Whenshaltlberidofthewicked avarice? When shall mY mind

cease to function (in the manner it does)?

(21)

ffieFsq-il{Ef{qgqrq fdr{rq fift t

WllNamovdkam-ltsdsmahe devi yugmat-

Padambhoia-yugmdya tigmdya gauri

Virificyadi bhdsvat- kirifa- pratoli

P ra di pay a m dn a' pr abh a - bha sv ardy a'

\\.\sq{-T{{{gHilffR wg{q fiqqdq{1

{qrR sftnrnqt{rqqR"h* q-fr faa;a1 11

100

Ea:--i attain the state of

te :: look uPon another

Ite:. shall I be rid of the

' ,'*---.en shall my mind

: -- ::.e manner it does)?

F--f3

[:E-' tift t

--:------j-t?fi,.s' -l-

tr= il

t :{. . ;'u5mat'

t{e :;ndya gauri

fr*: =:clirtr; -: :.isvardya.

ts -: I rter mY word of

fro-:'- : iotuslike feet that

E :-=:eC on the row ofl-b- -: other gods.I

DI

Kace candrarekharh kuce tdrahdrarh

Kare svdducdparh Sare galpadaugham

Smardm i smardrer- abhiprayam - ekarh

Madaghorpanetrarh madiyarh nidhdnam.

I reflect on the Divine Mother who bears on hertresses the disc of the moon, wears on her bosomexcellent necklace, holds in her hands the sweet

(sugar-cane) bow and an arrow (of flowers) aroundwhich bees hover and whose eyes swirl excitedly. She

is the sole object of love of the victor of Cupid (Siva).

(23)

rReq qnn qgqr fs6rqnrrdffitTrGt

I

Htrr ur+Rqut q-fr tUft t'rfrTRKq Fft rrr( tl

Sur"7r"va ndsd dhanusveva jihvd

Japapdtale locane te svarope

Tvag-egd bhavaccandrakhande Sravo me

Gune te manovyttir-amba tvayi sydt.

I pray that my nose smell only Thy (flowery)

arrows, tongue taste only Thy (sugar-cane) bow, eyes

perceive only Thy form that is purple like 'Iap-a'

flower, skin feel only Thy camphor, ears hear onlyThy qualities and mind be engaged only about Thee.

101

(24)

qqifrt'fr{qil+K-frq

gfq-{K{Kq5vrfug5q t

qqTnfrFgTil-t qErvrrg(

rritwnqft:Flwq11

Jagatkarmadhiren vacodhotakirdn

Kucany astahdrdn kypasi ndhuporan

Bhavdmbhodhipdrdn mahepepadiran

Bhaie vedasdrdn SivaPremaddrAn.

I adore the Holy Mother who is an adept in the

cosmic acts, who excels the parrot in her speech, who

wears necklaces on her boso[], who is the vast ocean

of compassion, who is beyond the shores of the ocean

of transmigratory existence, who is far away from the

power of sins, who is the very essence of the Vedas

and who is the dear consort of Siva.

(25)

sTrfu.gstffiRv5gs-fi\gtamttt t

qF|6Kg|.eft{ttr{nA

ffiftqusf qfrttt

'l02

Sudhasi ndhus

Samutphult

Mapivy0hasal,

Manojariv,d

My mind sticks

the essence so to sa

stream of supreme kthe left side of the f,

the golden hall sul

made of 'sdla' trees,'nlpa' trees situated j

Dygante viloldt

Prapaficenc

MunisvdntaSal

Hrdi premi

The Holy Mothglances and a rorvUniverse is her mal

shore of the ocean

Fr+ fr+rsr+

gftRr=ffir

{R rt

-l

=.. i'1 |j:. \

='a F ll

' ll

Sudhasi ndhusdre cidanandanire

Samutphullanipe suratndntaripe

Manivyohasdle sthite haimaSdle

Manojdrivdme nisannarh mano me.

My mind sticks fast to Thee, O Mother, who is

the essence so to say of the ocean of ambrosia, the

stream of supreme knowledge and bliss and who is on

the left side of the foe of Cupid (Siva). She is seen inthe golden hall supported by gem-studded pillarsmade of 'sdla' trees, in the midst of fully blossomed'ntpa' trees situated in the island of precious gems.

(26)

s'd fq-&dr graftsq|or

erst-trrtrrffiqg{or r

gFFRTqtnoT ilgtdqrurqR@rr

Dygante vilola sugandhisumdld

Prapafi cen d raj a I a vi pats i nd h ukAI a

Muni svdnta*ald namallokapala

Hrdi premalolamytasvadulila.

The Holy Mother is pleasing with her tremulousglances and a row of fragant flowery arrows; the

Universe is her magic work; she is on the yondershore of the ocean of misery; she has her abode in

103

: --kirdns -:h upIrdn

:e= ipadordn

r'-=addrdn.

F:: is an adept in the

::: -r her speech, who

L:o is the vast ocean

ne shores of the ocean

r '. far away from the

r r53ence of the Vedas

iri?

>F

frlF'r- + tltsrll

the heart of sages; she

deities; her heart throbs

are sweet like nectar.

is saluted by

with love; her

the guardiansportive acts

Iti premi

Na bu

Vinoddyi

Tadet,

Without rThee I have, orThee said som(

this audacity o

pleased, howev

this humble sel

(27)

ffigsFqt{H@t

rql*rq.ffRit{rWr tyqqtt { } {am ll

Jagajj elam - etat'tvayaivdmba sfstarh

Tvamevddya ydsindriyair- arthaidlam

Tvam-ekaiva kartri tvam-ekaiva bhoktri

Na me punya-pdpe na me bandhamok$au'

This magic show of the world is Put uP, O

Mother by Thee; Thyself art moving with the sense

organs (of souls) among the various obiects of

experience; Thou alone art the doer and enjoyer.

Neither merit nor sin cling to rr€, neither bondage

nor release is there for me.

(28)

sftiT'{Rurfrffi*irgr+{Fi Tfiqsfiql

f{+{rqil-dgrN'Rqra-*'tilflqrqftt t rg6r"r rr

104

7)

{ uridTfi{rd{ |

qW}FItril

saluted bY the guardian

ith love; her sPortive acts

zivdmba sfstarit

:driyair-arthaidlam-.'am-ekaiva bhoktri

ie na me bandhamoksau'

:he world is Put uP, O

ir moving with the sense

i the various obiects of

i: the doer and enioYer.

€ to rn€, neither bondage

.!:1+'- i:[1

# T{q{lil=d ? qK-

ffi i {'{rur tl

ilI.4

Iti premabharena kificin-mayoktarh

Na budhvaiva tattvarh madiyarh tvadiyam

Vinodaya balasya maurkhyarh hi mdtah

Tadetat praldpa-stutirh me grhdna.

Without realising the truth about either me or

Thee I have, out of sheer exuberance of love towards

Thee said something of no consequence; O Mother,

this audacity of this young lad may amuse you. Be

pleased, however, to accept this prattling of praise of

this humble self.

s6\8,4€6'

105

tl