Hymns to the Goddess

1^ A terrible spirit of that name. Putana,^ the terrible RevatT,^ ^ Overpowering sleep of all beings, Of learning Thou art, Brahmamdya^ The Rishis know Thee as Parvati amongst women. As Prajapati® has said, Thou art Arundhati'^ amongst women, with but one husband.® The difference of disputants.® Famous also art Thou as Indrani.^® This universe, mobile and immobile, is permeated by Thee. Without a doubt Thou art saviour in all battles. Amidst fires and on the banks of rivers, Amidst robbers, in forests and caverns, When in prison or when assailed by enemies. And in all times and places where life is in peril. My heart, my reason, and mind are devoted to Thee. Deliver me from ail sins. Be gracious to me. Whoever rising at dawn reads^^ for the space of three months This sacred hymn to DevT compiled by Vyasa, Being himself pure and of controlled mind, Obtains the desired fruit. Whoever reads it for six months, to him also The desired fruit is given. Such as read it for nine ^ A female demon who attempted to destroy, but wlio was destroyed by the infant Krishna. - Name of the twenty-.seveuth con.stellation, containing thirty-two 'Stars. •* Kshatriya. The science of Brahman.

® IliQ Mahamantm " om.*'' Vashat is a mantra. As Svdha is used with homa, so nhrausat, vaushat, vashat, and svadhd are u.scd in -■ kfiyd, Wife, of the sage Vashishtha, famous for lier constancy and devotion, ^ Ekahhavtrindm. ^ BhedovivMashtldudm, Spou.se of Indra. Here follows the phala portion up to fourth line of next page 'see months obtain celestial vision, and he who reads it for one year gains all such success^ as man may desire. O Devi ! as was said by Dvaipayana, Thou art the supreme divine Brahman. Thou destroyest the bonds and the fearful destruction of men, The loss of children, wealth, and fear of death from disease. Thou art in the form of desire, and dost grant the objects thereof. Having deluded Kangsa, Thou enjoyest the whole world, And I also shall live as a cowherd among kine ; To accomplish my work I shall become a cowherd of Kangsa.^ 2 The tyrant who sought to slay Krishna. The Chapter concludes : " Having thus addressed tlie Devi, the Lord disappeared, and She, too, saluting Him, expressed Her consent by saying, ‘ So be it.’ ” (MAH I SH AM ARD IN I STOTR A)

From the TANTRASARA2 1 O Chandi wanderer in my heart. By whom the act of the formidable Asnra^ was shattered. Destroy the calamities which deeply pierce me, Arising from the mass of malice and fears (which assail me), So that, free from danger, And protected by the lotus cluster of Thy feet, My swan-like“ mind may swim and rejoice in the ocean of bliss. What fear of his enemies has he who worships Thee ? The Devas who worship Thy feet stamping on beast and noose, Having abandoned the form of Nrisingha,'^ ^ A title of Durga, Sliakti of Shiva as the powerful victrix of demons. She is Mahishamardini, as the slayer of Mahislui. The Daitya Sumbha attacked Her in the form of a buffalo [Mahisha; see Chandi). Chanda, and wiio assisted in the destruction of the demon Raktavija (see Alarkandeya Purana). ^ The Devi is standing on Her Hon (y. posi) with the noose (pdaha) beneath Her feet. The Man lion incarnation {Avatdra) of Vi.shnu, in which Ho destroyed the Daitya Hiranyakasipu, father of His devotee Prahlada. 88 Waose towering mane reached the summit of Mount Siimeru, And whose fingers are outstretched to tear (the breast of) Hiranyakasipu,^ Now worship the lion,^ the enemy of the elephant.®

0 Chandi ! when the syllables, the letters of which speak of Thee, Reach the ear, then Brahma and other Devas Sing the truth, touching Purusha and Prakriti.'^ 0 Devi ! be to-day gracious to me. Devoted as I am to the kissing of Thy beautiful lotus feet, The one and only glittering abode of the essence of the nectar of all Devatas. If, because of my following your way of Kula,® 1 suffer reproach better is it that I shall thus be without ^ See last note. The avatdra is generally represented with the King of the Daityas across his knees, tearing asunder with his hands and claws the latter’s belly. ^ Which accompanies the Devi as Durga. After the destruction of Hiranyakasipu, Vishnu’s wrath was not appeased. The world trembled, fearing what he might do. The Devas asked the help of Shiva, who assumed the Sharabha form — that of a lion with wings and eight feet — who caught up Vishnu into the air and held him there until he had become powerless. The lion then went to the feet of Durga, whom he accompanies. Gaja, the elephant form subsequently assumed by the Asura, Mahisha. ^ Shiva and Shakti, the “Male” and “Female” elements, from whose union springs the universe (see Arthur Avalon’s Introduction to the Mahanirvana Tantra, and his edition of the Tantra Tattva).

That is, Kuldchdva, one, and the highest, of the divisions of Tantrik worshippers often misunderstood, and therefore subject of reproach ; and which is contrasted in the next line but one with the more popular and conventional worshipper of Keshava and Kaushika. Let me not have that which comes of the worship of Keshava^ and Kaushika f Rather, 0 Mother ! let my heart rest in meditation on Thy lotus feet, Worshipped by Brahma, Hari,^ the enemy of Smara’^ and the enemy of the DaiWas.'* O Mother ! if I be engaged in the rightful ^ contemplation of Thy lotus feet, What matters it if I know not® other sacred places V May Thy lotus feet be ever present to my mind-— Thy feet which are the wealth of our wounds ! ® 0 propitious Mother ! do Thou forgive me. Verily and without doubt, even the Lord of Bhutas® would have perished.^® Maddened as He was with the joy of the embrace of (Thee who art) His own self,^^ An epithet both of Shiva and Indra, probably here the former. ^ Smara, the God of Love ; Shiva, whom he slew, is his " enemy.” Daily ari ; usually an epithet of Shri Krishna, but as Hari has already been mentioned, possibly the reference may be to Indra.

■'* I. fl., orderly, according to the direction and sequence of the dhyana or stotra. Literally, “ If I be deprived of.” b'lddhaspada, where the perfect {siddha) are, or where Siddhi (power and perfection) may be gained. ® That is, they are the healers of our pain. ^ Shiva Bhuteshvara or Bhutanatha. Bhuta, which in a general sense means " beings,” .specifically refers to the spirits and ghosts by whom Shiva is surrounded, and of whom He is Master. It is by the Devi’s aid that Shiva is Parameshvara, for without Shakti lie is nothing, and without Her life-giving energy and support cannot exist. As the Kubjika Tantra says : ” Without their Shaktis the husbands are but preta ” (inert corpses). So also the Jnanarnava : ' O beloved, pure Sadashiva, without Shakti is without motion like a corpse, for without Shakti He can do no tiring.” Svdlmdnamparirahhya. Literally, having embraced Himself. The Devi is, however, in a dualistic sense. His sacred half, and in reality one with Him and His owm self (see Mahanirvana Tantra, chap. i.). Had He not enjoyed the lotus fragrance of Thy feet, Full of honey from which drop liquid sandal, And the nectar, there haply fallen from the mooiid

0 Mother ! let the stream of heavy showers of holy devotion towards Thee Be ev'er shed upon me. Struggling and drowning, alas ! as I am in the endless ocean of illusion, ^ Without taste of the springing water of the Bliss of Brahman,® Which dispels the weight of mental afflictions from numbers of Devas. May (Thy) glory, ^ dark as coUyrium cloud. Be ever in my heart. From its glittering lustre were born the three Devatas, Who create, m.aintain, and destroy the world, Whose substance is pure intelligence and bliss,® Dispelling the darkness which overspreads the heart By the (glory of the unnumbered) millions of their rays t May® Devi Mahishamardini, who hath power to destroy The proud enemies of the Devas, ^ Daivddvichyuta chandni chandanarasaprdgalbhya garbashravat — " Haply ” in the poetical sense, as thfe nectar should be in the moon, but it happens to be dropping from the sacred feet of the Devi. Moreover, the Parangvindu, which is Shivashakti, is in the crescent of Nirvunakala, which is by Amakala the sixteenth digit of the mooncircle {Chandramandala), whence flows the nectar, which, as Ichchha, is the eternal precursor of creation (see Commentary, verse 49, of the Shatchakranirupana). ® Viddhd, not as the original has it, Siddha.

tianddrdsdbhisheha. ^ Mahas, not mahang, as in the text. 3 Verses 9 to 12 are a free rendering of a text which in parts is so corrupt as to be untranslateable with accuracy. And is the slayer of many another demon, She it was who, having severed the head of the Asura Mahisha, Seized upon him who assumed the form of a buffalo by his magic art Upon the field of battle, N ow bellowing, now running, now lowering his head downward, Falling upon the battlefield, and then vanishing from it for a while. She kills the Asuras upon the battlefield. Terrible it was, with the dancing of the weapons and streamers^ of the enemy, With a cloud of thrown discus and other missiles. There the copper-coloured weapon^ dashed and flashed from the enemy’s arrows — Enemies so stout, strong, and tall, proud of wealth and power. The field of battle thus seemed to have been swept by a tempest, Most hideous it was, thickly spread with limbs and dead bodies of Asuras, In whose blood and flesh birds slaked their thirst and appeased their hunger. Let the vSadhaka meditate upon Devi Mahisharnardini. Rushing now here, now there on the field of battle for the slaughter of the enemies,

Attended by eight companion Matrikas,® Ear-ringed with eight-petalled lotuses, Within each petal of which are writ the eight syllables, Mahishmnarddinyai namah/ 1 Chowrie. ^ That is, fire. The Dcvis so called. ^ Salutation to the Devi slayer of Mahisha. Formidable was that field with the tossing of the huge curved horns of Mahisha, Deeply black, maddened, wandering to and fro, horribly roaring. Whose instant death was desired of the Devas. Let the Sadhaka meditate Upon the auspicious black Bhagavatl^ Mahishamarddini, Holding in Her hands discus, lance, axe, shield, arrow, bow, and trident, Making the gesture^ which dispels fear ; Her long, matted hair is like a bank of cloud, Covering Her face most formidable, Loudly screaming, now with peals of terrible laughter, And then with Her threats greatly frightening the Daitya heroes. O Devi ! such as in this manner Meditate upon Thy faultless form, Worshipped by Indra and other Devas, To them it is given to attack the cities of their enemies, And, conquering their enemies, to gain a kingdom ; They, too, acquire nectar of the knowledge of poesy. And power to arrest, banish, and slay.^ O Mother ! salutation to Thee ! May Thou conquer ! Whosoever, meditating upon Thy lotus feet.

Utters this Thy hymn, In the palms of the hands of all such Are forthwith wealth, fulfilment of desire, and liberation. 1 Sec p. loi, note lo. ^ The abhaya mudrd (see p. 36, note 2). Alas 1 I know not either Thy mantra^ or y antral Nor how to welcome Thee,® Or how to meditate upon, nor wmds of prayer to Thee, Nor do I know Thy mudra,^ Or how to lay before Thee my griefs ; But this I know, O Mother ! That to follow Thee is to remove all my pain. By my ignorance of Thy commands, By my povert}^® and sloth, ^ Shabda is Brahman, and mantra the manifestation thereof. From manana arises realization of the monistic truth. Man of mantra comes from the first syllable of manana, and tra ixom. tr ana, or liberation from the bondage of the sangsdra. That is called mantra which calls forth [dmantrana) the ohaturvarga, and which is the svarupa of Devata. (See Introduction. Mahanirvana Tantra, and the Chapter on Mantra Tattva in the edition of Tantra Tattva edited by Arthur Avalon. - Ibid., the Tantrik diagram which is worshipped in lieu of the image (pratimd). The Gayatri Yantva is figured on the cover of this work. Mantra is Devata, and ydnira is mantra, in that it is the body of ihe Devata, vihom mantra.

Yantram mantramayam proktam mantrdtmd devataivahi Pchdtmanoryatkd bhedo yaniradevatayostatku (Kaulavaliya 'I'antra). “ The substance of y antra is mantra. Devata is mantra. As there is a distinction between body and atmd, so there is between y antr a ia.rxi. Devata," : ^ Ritual gesture, it being said : Devdndng modadd mudrd tasmdttdvg yatnatashchaiet (sec Introduction, Mahanirvana Tantra) — "Mudrd is giver of pleasure to Bevas, therefore it should be done with care.” Want of means to perform the proper worship. “ MAY THE DEVI GRANT ME PARDON ” 93 I had not the power to do that which I should have done, Hence my omission to worship Thy feet. But, O Mother ! auspicious Deliverer of all, All this should be forgiven me, For a bad son may sometimes be born, but a bad mother never O Mother ! Thou hast many worthy sons on earth. But I, your son, am of no worth ; Yet it is not meet that Thou should’st abandon me, For a bad son may sometimes be born, but a bad mother never. 0 Mother of the world, O Mother ! 1 have not worshipped Thy feet. Nor have I given abundant wealth to Thee ;

Yet the affection which Thou bestoweth on me is without compare. For a bad son may sometimes be born, but a bad mother never. I have abandoned the worship of other Devas Because of the variety and confusion of the injunctions relating to their worship. , I am no . more than eighty -five years of age,^ If Thou will not bestow Thy kindness on me, What shelter have I without Thy support, O Mother of the big-bellied Deva ^ A celebrated line ; Kuputtn) jayeta kvachidapi kumdtd nabhavati. How is this stated if the hymn be the work ot Shangkarich'^ryya, to whom it is attributed, for he is said to have died at the early age of thirty-two ? Lambodayajanani, The Deva is the elephant-headed Ganesha 96 " MAY THE DEVI GRANT ME PARDON " Prayer, sweet as the sweet melon, Makes even a dog-eater^ perfect ; Even a beggar walks without fear With crores^ of gold pieces. O Aparna ! ^ this is the fruit of Thy mantra entering their ears. Who can sa5^ O Mother ! The fruit which is born of the recitation'^ of Thy mantra ? He who is besmeared with the ashes of the funeral pyre,® He who swallowed poison,®

Who is clothed with space, With matter hair, garlanded with the Lord of Serpents, The Lord of men,® The Lord of Ghosts® holding a skull in His hands, ^ That is, a low caste such as the Chandala, who eats any filth. 2 A crore is loo lakhs ; a lakh is loo.ooo. the Devi, as the daughter of Himavat, renounced even leaves as food [a-paynd — without leaf) ; hence she is called by Devas Aparna. According to another derivation, the name comes from apa (removing) , rina (debt). So Bhaskararaya, who gives it, says in his Devlsiava : “When you have not discharged your debt to me, though I respect your name, O Shiva, why arc you not ashamed to bear the name of Aparna?’' (discharger of debt) ? According to the Nirukta parna — falling. A free from falling. * That is, japa, which is only recitation in the English in its lowest form, the highest form being mental {manasd) only. Japa, which i.s defined as vidhanena mantrochcMranam, is either vdchaha, itpdngshti, or manasd (see Tantrasara, 75 et seq,). '> Shiva, to whom the rest of the attributes in thi.s verse refer. ® See. p. 14, note i.

” Shiva is represented naked, as the Yogins, of whom He is the Master, ever are. ® Pashupaii. Pashtt literally naeans animal, but men are also pashu. Bhutesha. Shiva is surrounded by hosts of spirits. MAY THE DEVl GRANT ME PARDON” 97 Owes his great state as Lord of the World To his acceptance of Thee as His Spouse, 0 Bhavaiii No desire have I for liberation, Nor have I desire for wealth. Nor wish for knowledge, 0 Moon-faced One ! neither have I wish for happiness ; But this only I beg of Thee, That my life may pass in the recitation of these words : Mridanl,” Rudrani,^ Shiva, Shiva, Bhavani.^ 1 have not according to the injunctions laid dowm Worshipped Thee with the various articles^ of worship. What is there w’hich I have not wTongly done or omitted in my meditations on the Brahman ? O Dark One it will be but fitting on Thy part If Thou bestoweth not kindness on me, helpless though I am. ^ Bhciva is Shiva, and is His name in the watery form of the asMamurti (eight forms). The Vayu Purana says that He is called Bhava because all things come from Him and subsist in water. The Devi is Bhavani, as the Spouse and giver of life to Bhava.

2 Jlrida is a title of the sattvika Shiva. She is His Spouse. whom the tamoguna prevails. The dark (tamas) energy, called Raudri, is said to be Ghamunda. ^ Upachdva. There are sixteen such, called the shorasha puju upachdra — viz., (i) dsanam {Be&t) ; (2) svagaiam (welcome) ; (3) (water for feet) ; (4) Argham (offering of diirva grass, rice, etc.) ; (5) and (6) ac/iawajifyaw (water for sipping ; twice) ; (7) madhuparka (honey, ghee, milk) ; (8) sndnam (bathing) ; (9) vasanam (cloth) ; (10) dbharanam (jewels) ; (ii) gandha (scent, sandal paste, etc.) ; (12) pushpa (flowers) ; (13) dupa (incense) (14) dlpa (lights) ; (15) naivedyam (food) ; (16) vandanam oxnamaskdm (prayer). 98 '‘MAY THE DEVi GRANT ME PARDON” O Durga,^ our Lady ! O ocean of mercy ! When overwhelmed by danger^ I remember Thee. Think hot, however, this to be deceit on my part, For children afflicted by hunger and thirst ever remember their mother, It is nothing wonderful if Thou art full of compassion for me ; A mother does not abandon her son Even if he have an hundred faults. There is no such great sinner like me. There is no such destroyer of sin as Thou.

Now, Mahadevi, you have heard what I have to say, It remains for Thee to do what may seem fitting to Thee. so called because the Devas were delivered from fear in difficulty and battle; hence She is deliverer (Durga). The Markandej^a Purana and the Lakshmi Tantra in the Pancharatra says: “In this place 1 shall kill a gi’eat Daitya (Titan) named Durgama. Hence my name shall be Durga.” 2 The Markandeya Purana says : “ When Thou art remembered in times of difficulty. Thou takest away all fear of all things.” From The FOURTH OR SFIAKRADI MAHATMYA OF CHANDl. (MARKANDEYA PURANA) May that Devi by whose power this world was spread, The perfect form of the powers of countless Devas,^ The Mother^ worshipped by all Devas and Maharshis/ Do good to us. May that Chandika whose peerless majesty and power Neither Bhagavan Ananta,® Brahma, nor Hara® can declare, Turn Herself towards us, for the destruction of the fear of evil, And the protection of the whole world. We bow to Her who is good fortune itself in the dwellings of the virtuous, Ill-fortune in those of the sinful, Reason‘d in the hearts of the intelligent, faith in those of the good.

Modesty in that of the high born. Protect. O Devi ! this universe. ‘ ^ When the enemies oi the Devas were vanquished by the Goddess 'Shakra and the other Devas, bowing down before Her, their hair “ erect with exultation,” thus sung Her praises. 2 Her form was that of tlieir combined powers. Ambihd. ^ Great iJwAfs or Seers. Vishnu. ® Shiva, for they, too, adore Her. ^ Buddhi. How can we describe Thy thought transcending form, Or Thy greatly abounding strength which destroyed the Asuras,^ 6r, 0 Devi ! those great deeds of Thine Done in battle midst hosts of Devas, Asiiras, and others ? Thou art the cause of all the worlds. Though Thy substance is the three gunas,,^ Yet is no fault known in Thee. ^ Incomprehensible art Thou even to Hari, Hara,^ and other Devas,® Thou art the refuge of all. The whole word is but a part of Thee,® Unmanifested, primeval, supreme Prakriti.® O Devi ! Thou art By the utterance whereof all Devas in all sacrifices are satisfied. 1 Enemies of the Devas. of descent and ascent from spirit to matter and matter to spirit (see Introduction, Mahanirvana Tantra). but She who is it and yet transcends it, is perfect.

^ Vishnu and Sliiva. ^ As the Vishnu Yamala cited in the Shslktanandatarangim, says {MMastvatparamam, riipam tanna janati kashchana, chap, iii.) : “ Her supreme form is that wMch none know.” ® Not as it has been rendered, “ Thou art the entire world which is composed of parts ” — the world is but a part of Her. Hindu belief is not pantheistic in the ordinary European sense of the word. Avydkrita, of which Nagoji Bhatta says it—Shadvidha vikdvarahitatvdt, on account of its being void of the six forms of change. 8 Of whom the Sh§,ktanandatarangim says : “ Pranamya prakriting nUydiig pammdtmd, svampinlm ” (chap. i.). 8 The Mantra of that name (see p. 86, note 5). Thou art also declared by men to be Svadha,^ Which satisfies the Pitris.^ Thou, O Devi 1 whose great vmtcP surpasses all thought, Art the supreme knowledge full of power Which is the cause of liberation Ever sought to be gained by those Munis'^ desirous thereof, Who have strictly controlled their senses and are free of all faults.® Thou art in the form of sound, The repository of spotless® Rik'^ and Yajus'^ hymns, And of the Saman'^ hymns wherein are the verses of the charmful Udgltha.^

Devi, Thou art the threefold Veda® and Bhagavati For the maintenance of the world Thou art the science of Vartta A’- Thou art the supreme destroyer of its pains..^^ O Devi ! Thou art the power of understanding By which the essence of all Shdstras is known ; , 1 The of that name (see p. 86. note s), 2 'I'jie lunar ancestors of the human race and the earthly ancestors of the seventh degree, to whom offering is made inpitriknya. 3 Vow or voluntary rite (see Introduction, Mahanirvana Tantra). ' Sages.. . ■ . ® This passage has been rendered : “ Thou studiest with Thy organs, which are the essence of strength well restrained.” But the Devi does not study, nor has She organs restrained or otherwise. : ® Because they were breathed out by Ishvara. Of the Vedas so named. . . .> ^ Part of the Samaveda, the office of the Udgatri. ® See p. 33, note 9. • For She has all powers. I.e., agriculture, cattle- rearing, and trading. • As the Lalita -Sahasranama says : “ She soothes like moonlight all those who are burnt by the triple fires of misery” [tapatraya) of phenomenal existence.

Medha, which Gopal Chakravarti sdi.ys,s=Dha,randvaUbuddhi. Thou art Durga,^ the vessel wherein we cross the dangerous ocean of the world. Devoid of attachment art Thou.^ Shrl® also, who hast made Thy abode in the heart of the enemy^ of Kaitabha;^ Thon art indeed Gaurl ® who hast fixed Thy dwelling in the moon-crested Deva.'^ Smiling spotless like unto the full moon, Resplendent as the finest gold, And lovely was Thy face. Yet wonderful it was that swayed by wrath. The Asura Mahisha suddenly smote Thy face when he saw it. Greatly marvellous indeed it was that when he had seen Thy face. Wrathful, terribly frowning, beauteous as the rising moon. Mahisha did not forthwith yield up his life. For who can live after beholding the wrathful King of Death O Devi, our supreme Lady ! Be gracious for the sake of the world. For when wrathful Thou dost suddenly destroy the generations of the enemies.® It is but now made known to us That the mighty army of the Asura Mahisha has met its end . ^ ISTagoji says; “ Duhkhaprapyatvena dur^uxi iti uchyatc” (to be attained to with great difficulty). 2 Asangd-nirlepd, (G. C.) tihiddnandunmyUvai (on account of Her being chit and dnanda).

3 LakshmT. ^ Vishnu. ® The Daitya brother of Madhu. ® See p. 128, note in. '* Shiva, who bears on His head the crescent moon. s Yama. J* That is, the Those to whom Thou, O bestower of prosperity ! art gracious, Are esteemed in all lands, Their wealth and fame increases, And then dharma, artha, kdma, moksha^ know no lessening. Praiseworthy are they maintaining sons, servants, and wives. By thy grace, 0 Devi ! the virtuous man, ever honoured, Does ever daily all religious acts, And thereafter gains heaven by Thy grace f Therefore art Thou of a surety the giver of fruit in the three worlds. O Durga ! the remembrance of Thee destroyest the fear of all creatures, When called to recollection by those in health Thou dost bestow a truly good mind. O remover of poverty, pain, and fear, Who but Thee art ever compassionate for the good of all. By the slaying of these foes the world gains happiness. O Devi ! Thou hast slain them with the desire That they should not always sin so as to merit hell,® But that by death in battle they may go to Heaven. ^ See p. 160, note 5.

2 Nagoji Bhatta says tatah here means that after that {svarga). and in order of time they gain mohsha (liberation). 3 Not “ Let these practise sin so as to descend to Hell for long," as it has been rendered. The Devi's desire is to save even Her foes. The translation of the alternative reading given by the translation referred to is nearer the sense of the text. Seeing them, why dost Thou not (by Thy look) turn them ■ to ashes ? Thou throwest Thy weapon among the enemies, the Asuras, In order that, being purified by it, Even these enemies may go to heaven. Such is Thy merciful intention even towards them. If by the glittering, formidable flashes of Thy sword, And by the lustre of Thy spear-point, The eyes of the Asuras were not destroyed, It was because they gazed on Thy countenance, Like unto the radiant moon. 0 Devi ! Thy nature it is to subdue the evil works of the wicked, Thy form, destructive of the strength of those who destroy the Devas, Surpasses all thought, and is comparable with none. By this Thou hast manifested Thy kindness even to enemies. O Devi 1 with whom may this Thy valour be compared, Or Thy most charming form striking fear among foes ?

In Thee only, bestower of boons, even upon the three worlds, r Are seen both kindness of heart and relcntlessness in battle.' By the destruction of their foes the three worlds have been saved by Thee, Thou hast led even these to heaven, Having slain them in the front of battle, And hast dispelled the fear besetting us from the maddened enemies of the Devas. Salutation to Thee, 0 Devi ! With Thy spear protect us, O Devi O Mother ! protect us with Thy sword. By the sound of Thy bell guard us, And by the twanging of Thy bow-string Protect us in the East and in the West, Guard us, O Chandika ! in the South, And in the North by the brandishing of Thy spear. Whatever gentle forms of Thine, And whatever of Thy terrible forms Wander in the three w'orlds, By these forms protect us and the earth. 0 Mother ! by Thy sword, spear, and club, And other weapons, in Thy soft and supple hands, ^ Guard us on every side.'^ Here follows the (prayer). 2 Literally, leaflike {pallava), soft, and supple. 3 The Rishi in Chandi continued : Thus was the upholder of the world hymned by the Devas who did worship Her with celestial flowers, perfumes, unguents, and incense upon which the Devi, highly honoured with this hymn, said to the Devas, " Choose what ye desire of me.” On which the latter prayed that whenever they called upon Her She might come to their assistance, and that whatever mortal should praise Her with this hymn should prosper. Bhadrakali said, ” Be it so,” and vanished from their sight.

(ANNAP CtRN ASTOTR A) Salutation to Thee, O Devi ! Dispenser of blessings, beloved of Shangkara,’ Dear to devotees. Thou hast assumed form by may a ^ O Annapurna ! obeisance to Thee.® O Mahamaya P beloved Spouse® of Kara,® Giver of the fruit of desire, O xAnnapurna ! obeisance to Thee. 1 a name of the Devi as She who bestows food, whose sincere devotee will never want rice. In <.)ne hand She holds a rice-bowl, and in another a spoon for stirring the boiled rice. “ P, s/o. ® Shiva. All forms of the Devi, as also the forms of all Devatd, whether in the strict sense avatdra or not, are niayik ; but to the worshipper none the less real. Feminine of Maheshvara, a title of Shiva as great I^ord and Ruler of the worlds. ^ ^ Annaptmte na'mostute-~~th.Q xolxz.iri. The Devi as She who yields and is yet Herself unaffected bj' muyu. s DJiarmaputl — that is, a wife married with religious rites. There are other forms of marriage. O Mahadevi ! with the lustre of a thousand rising suns, Three eyed, Crested with the crescent moond 0 Annapurna ! obeisance to Thee. O Devi I clad in fine garment,

Ever giving rice, ^ Sinless One, ; Who delights in the dance of Shiva. O Annapurna 1 obeisance to Thee. O Devi ! fulfiller of the desires of devotees.® Destructress of worldly pain. Bending under the weight of Thy breasts.'^ 0 Annapurna ! obeisance to Thee. Thou residest in the centre of the six-petal! ed lotiis,^ And art in the form of -^he six-fold shakti,^ Thou art Brahmani and all others,"^ O Annapurna ! obeisance to Thee. O Devi ! adorned with the crescent moon, All empires® are Thy gift, ^ As is Sliiva, ^ Annadanamta, or food generally. 3 Sddhakas, those who practise sddhanam (see Introduction to Mahanirvana Tantra). ^ KuchabMrdnate (sec Introduction). K That is, the svddisMhdna padma. ^ Shavang ay uvaUmaye, ^frh^c\x e(lViA\B sharangashakUsva'mpe. The sixfold shaktis are : Hridaydnga shahti, shiwngga shakti, shikhdnga shakU, netmnga shahti, havachdnga shakti, and astmnga shakii, which refer to the Tdnivika nyasa, done on the heart - head, crownlock, eyes, the body, and the concluding gesture with the palms of the hands, accompanied by the astra vlfa or " phat” 7 That is, Indrani, KaurnSri, and other Matrikas. ® Sdmrajya. Giver of delight to Sarvva,^ G Annapurna ! obeisance to Thee.

Thy lotus feet are worshipped by Indra and other Dcvas ; Thou assumest the form of Riidra and other DevaSy Giver of wealth. O Annapurna ! obeisance to Thee. Whoever^ at time of worship Devoutly reads this hymn, In his house Lakshmi^ ever abides ; True is this and without doubt. Whoever having recited^ the mantra daily. Reads this hymn at dawn of day, Obtains wealth of rice And prosperity. Not to all and any should this hymn be revealed, For be it made known to one who is unworthy, Then ills fall upon him, Therefore should it be carefully concealed. ^ Samanandakar0. Sarrva is one of the eight forms [asMawurti) of Shiva ; or it may literally mean " giver of delight to all.” 2 This is, the phala (fruit or result) portion of the stotm. All de%>-otionai works contain a phala chapter or verse, which states the result or reward [phala) to be obtained by their perusal, recitation, or hearing. If any worshipper invokes Devi by any particular name, such as Anna cla , he obtains the corresponding fruit. So the Suta Sanghita (iv. 33, 29, 30) says : ” All names are attributed by His own mdyd to Brahman, yet some apply specially by the wish of Shiva Himself. O sages ! by the repetition of such names one becomes the Supreme Lord Himself and before His lotus face Sadashiva dances with His Spouse ” (sc 9 Bhaskararaya Commentary, Introduction to second Chapter of tlie Lalitasahasranama). 3 Devi of prosperity and wealth.

^ Literally, “ made japa of ” (see p, 96, note 4). It was on Thy bank, O Manikarnika That Hari and Kara, givers of sayujya Disputed together at the departure festival^ of a certain one. Hari'^ said, " Let Him be like unto me,” Whereon forthwith from within the body Came forth Shiva mounted on Garuda,^ In yellow garment,® with the mark of Bhrigu’s foot on His breast.'^ of the dead are burnt, and at which the gem of the ear ornament of the Devi fell. The Kashipanchakastotra of Shanlcara says that where there is nivritU of manas, there is the great peace. That peace is the foremost of tivthas (here rivers) and Manikarnika {Manonivritti pammopashantih sa tlvthmavyya manikarnikacha). 2 One of the forms of qualified mukti (liberatioii), the others being Ay a (remaining in the same region with the Deva), Sdmlpya (remaining near the Deva), Sdmpya (receiving the same form as the Deva), Say w/ya (becoming one with the Deva). Praydnotsave — that is, .death. ^ Vishnu, s The Bird King, who is the vehicle {vdhana) of Vishnu, son of Kasyapa, by his wife Vineta, elder brother of Aruna. s The colour of Vishnu’s robes. The verse is intended to show the unity of both Vishnu and S.hiva.

The Rishis once disputeci amongst themselves as to the relative merits of Brahma, Vishnu, and Shiva, and the Rishi Bhrigu was sent to test them. The first and last on being purposely slighted by Bhrigu show'cd the weakness of resentment. Finding Vishnu lying down with Lakshmi in the daytime he upbraided him for this and planted with force his foot on his chest. Vishnu not only took all this in good part, but rubbing the foot of Bhrigu expressed the hope that the latter had 109 India and the Thirty,^ at the close of their period of enjoyment,^ Descend to earth again,® And are reborn as men, or even as beast, bird, or worm ; Blit those, 0 Mother Manikarnika ! who plunge into Thy waters, Are freed from sins, and indeed in Sdyujya^ man becomes Narayana® himself, with crown and Kaustubha gem.® Kashi'’' is of all cities the most praiseworthy, For It is the city of adorned with Ganga. There Manikarnika is the giver of happiness, xA.nd Mukti itself is Her servant.® When Brahma weighed Heaven iwth its Devas against Kashi, Kashi, as the heavier, remained on earth. But Heaven, the lighter, rose to the skies. Nought is better than any part of the banks of Ganga,

But there, where Kashi is, is the best, not hurt it by his action. On this exhibition of divine quality the palm was adjudged to Vishnu, who thereafter bore the mark of Bhrigu’s foot on his breast. (tliree being understood) ganas of Devas, of which the Devi is Tridaseshvari. 2 In heaven (Swij'gffl). and rebirth, is not eternal, but on fruition the jivdtmd again descends to earth to work out its unexhausted Awma. ^ Sdvnjyepi. As to sdyujya, see ante, p. 109, note 2. s vishnu. ® A great and brilliant gem worn by Vishnu. 7 Benares. « Nirvdnamohsha, the highest form of Mukti (liberation). As the saying goes ; “ AjodhyS, Mathura, Gaya, Kashi, Kanchi, Avantika, Puri, these seven tirthas (places of pilgrimage) give mukti, but Kashi (Benares) gives nirvana mukti." 3 As the servant awaits the orders of his mistress, so mukti (liberation) awaits the command of Manikarnika. And Manikarnika, where Ishvara gives nmkti, is the best of all. This place, inaccessible even to Devas, Destroys a mass of sins. Through many virtues acquired in previous births Alone may it be attained, and by the pure only. The multitude of being is immersed in the ocean of pain. How may they gain release ?

It was with this knowledge that Brahma constructed the city of Baranashi,^ which gives all bliss. Men seek the happiness of Heaven, But in so doing they but show small desire, Since from Heaven they must fall again to earth At the close of their appointed time of happiness.^ But Kashi’- is the city of liberation,® Ever beneficent, giving dharmma, artha, Mima, and ; moksha^ He who holds the bamboo flute", upholder of the mountain,® Who bears on his breast the Shrivatsa"^ mark, x\nd Shiva, with venom in His throat,® Who bears Ganga upon his head,® And the husband of Lakshmi,^® Are one and the same.’-’- 1 Benare.s. 2 Seep. 110, note 3 ^ MuMi (see p. no, note 8). ^ Piety, wealth, fulfilment of desires, and liberation. 3 Krishna, who is often so figured. ® Mount Goverdhana, which Krishna, by his might, upheld. 7 Curls of hair on the breast of Vishnu. world, Shiva swallowed. It coloured His throat blue ; hence he is called Nllakantha. ** TheRiverGanges (seep. 125, note 5). Vishnu. They with Brahma ; for as the RudraySmala says : “ Though three they are one ” [Ekam murtistrayo deva). All Devas and Devis ,are but manifestations, with the apparent limitations incident thereto, of the Supreme Unity — the Brahnaan. .

Many of such, O Mother Manikarnika ! As bathe in Thy waters become Rudras and Haris How, then, can there be any difference between them Death upon Thy Banks, which is the giver of happiness. Is praised even by the Devas. On him who thus dies Shakra^ever looks with His thousand eyes. Savitri'^ of a thousand rays welcomes Him as He ascends (to the heavens). Such a pure one, mounted on a bull or on Garuda.® May go to whatsoever abode he will. Even the four-headed Deva,® The Guru who initiates into the meaning of the Veda, Is unable even in an hundred of his"^ years To describe the purity which arises upon bathing at midday in Manikarnika. But the Deva who bears the moon upon his forehead,^ By the power of Ym yoga knows Thy purity. Shiva makes that man who dies on Thy Bank Either Himself or Narayana. ^ Shiva and. Vishmi. ' Hari and Hara, 'who are themselves one. 2 indra, king of the celestials. ^ The sun' (Shryya). s The first is the vehicle {Vahana) of Shiva. The second, the Bird ■ King is the carrier of Vishnu. 7 Not human years. All such sin-destroying fruit as is earned by millions of troublesome horse-sacrifices^

Exists in the purity which comes from bathing in Manikariiika. Ho, who having bathed therein. Reads this hymn, goes to the abode of the light of Brahman, Having crossed the great ocean of this world As if it were but some little pool. ^ The Vaidika Ashvamedha. I SALUTE Thee, leader of Yogis,® one with the Brahman,^ Dweller in the Mandara forest. Virgin® Kali,® Spouse of Kapala,"^ of tawny hue.® Salutation to Thee, Bhadrakali.® Reverence to Thee, Mahakali,^® Chandi,^^ Fearless one.^^ Salutation to Thee, Saviour’-® imbued with all good fortune.’^ 1 See p. 103 , note i : p. 129, note 5 ; p. 135, note 1 ; p. 136, note 5. 2 Bhishma Parvvan, s, 23 (see Muir, O.S.T. iv. 432). (cited post as N.), in his Commentary, says the term means : She -who, as leader (literally, commander of an army), gives success in yoga and attainment of the supreme abode. pyapyabrahmasvayiipa — the own form of the accessible Brahman, as distinguished from the nivguna Bmhman beyond thought and speech, s Kumari. It also means (N.) that She is overy young. 8 Auspicious Kali, who gives prosperity to Her devotees. See p. 70, note 8 . The great Kali Destructress in the form of death. Spouse of Chanda, or KSlantaka, or Yama.

^2 Chanda — bold, daring, brave, courageous. ’3 Tdrint, for She delivers. from calamity. Varavarnini (H.), not "beautiful coloured,” as it has been translated. Of the race of Kata^ greatly worshipful, Dreadful one,^ Giver of victory,® Victrix,^ Who holdeth a peacock’s tail for Thy banner, And art adorned with various jewels, Bearing formidable spear, sword, and shield (made of skin), Younger Sister of the chief of cowherds.® Eldest one,® born in the family of the cowherd Nanda,’ Delighting in the blood of Mahisha,® Kaushiki,® wearing yellow garments. Whose mouth devoured all demons,^® Salutation to Thee, delighter in battle. Uma,^^ giver of shakai^^ In the form of Maheshvara,^® and in that of Vasiideva,^^ 2 Kardllsskvure or cruel (to demons and other ill-doers). Kavdlavadand (wide-opened mouth) is an epithet of Kali. “ Gaping-mouthed, terrible, four-armed, with dishevelled hair ” — Kardla-vadandng gliovdng mukta-keshlng c}iaturbhujdm, &s the Kali dhydna runs. ^ Vi fay a — ^that is, particular (wsM.9#rt) victory (N.). ^ Jayd. Jayd and Vijaya are also the names of two female attendants (5/ifflMi) of Durga. ® Gopendra or Krishna. In the Harivangsha and Chandi it ife said that with the view of defeating the designs of Kangsa in regard to the destruction of Devaki's offspring, Devi will be born as the ninth child of Yashoda in the same night as Krishna was born as the eighth child of Devaki, when Krishna would be carried to Yashoda and She to Devaki.

® Jyestha=shreshthd — superior to or best of ail. In whose house Krishna was reared. 8 The Asura of that name (see Chandi). 2 A name of the Devi, as born in the race of the sage Kushika. Kokamiikhe— when in battle with Raktavija. « See p. 160, note 10. ^2 Shdkamban. Shdha is a vegetable food given by Devi at the time of famine (Chandi). ■^2 Svetd (N.), not white, as it has been translated. Krishna (N,), not black, as it has been translated. Golden-eyed, with half-opened eyes,^ grey-eyed,® Veda and and most sacred. Propitious to Brahmanas engaged in the sacrificial rites, Thou art Jataveda,® And art ever present in the sacred shrines® in the chief cities of J ambudvipa.'^ Of Sciences Thou art the knowledge of Brahman, Thou art the liberation of embodied beings,® 0 Bhagavatl^® Diirga Thou liveth in inaccessible regions— Svaha}^ Svadhd}^ Raid, and Kashthd}"^ Mother of Vedas and Vedanta^^ art Thou called. 1 A DaityabrotherofMad.hu (Chandi). 2 Fi>M.paAs/w (see p. 83, note 3). 3 Dhumrakshl (N.) says grey and green, like those of a cat. 5 Jdtavedasl. Jataveda is a name of Agni (Fire) . ® Chaityeshu. Ordinarily this term is applied to the Buddhist shrine, of which it is commonly said : “ One should not enter a Jaina’s temple or Buddhist chaitya, even if pursued by an elephant ” {Hastind tddymndnopi na gachchet jaina-mandiram also chaitya mandiram. Here the term means devatdlaya.

7 A Puranic island by that name, not as it has been translated : Who dwellest continually near to mountain precipices and sepulchres.” 8 " The great sleep of embodied beings,” according to the last ti-anslator. But Mahanidra (great sleep) is here mukti (liberation), which is the result of the Brahmavidyd, spoken of in the preceding line. 8 i^artikeya. By this it is meant that She is sarvvadevatdrupd, in the form of all Devas, of whom Skanda is selected as a type (N.). See p. xoi, note JO ; p. 177, note 6 , Kdntdmvdsim (U.). Mantra used with homa, but here it means that all ritual acts are her exnho<liment {Sarvaharmarupd). ^ Mantra nsedi in pitnkHyd {see Inst note). : Kald is a division of time — one minute forty-eight seconds, or eight seconds, and kashtha is one-thirtieth of that. 35 Devi of speech and learning. ^6 Sheis saroavmg-maya-rupa (N.). 33 End of the Vedas or Dpanishad. I praise Thee from the pure depth of my heart. By Thy favour let us be victorious in battle. Ever dost Thou abide in inaccessible regions, In places full of fear and difficulty ; In the houses of Thy devotees, and in Patala.^

In battle Thou conquereth the Danavas.^ Thou art drowsiness''^ and slumber.** Thou hast power to show wonderfully the world, ° Cause of creation and destruction,® Creatrix,® Mother,*-® contentment, nourishment, constancy, Light, Supportress of the sun and moon, Power*-* of Him who possesses power,*-^ In ecstas};^® Thou art perceived by Siddhas andCharanas.*^ 1 The nether -world. ® See p. 150, note 2. ® Jambhane—tandva (N.), not “ destroyer” as it has been translated. 6 Hvi—lajjci representative of, and including all other actions of mind (N.). Shrl, or prosperity, and other attributes of Lakshmi. Sandhyd, the intervening period when night is going and morn coming, and vice versa, applied here to similar junction times in the creation and dissolution of the world (N.). ® Savitri. She who, by the lustre of Suryya, reveals (N.). Because, as a mother, She sujjports the world and all beings therein. Aishvaryya, The supreme faculties of omnipresence, omnipotence, etc. : 13 Maheshvara. She is the greatest wealth of Brahman. 13 5(2 or where light appears and the dtman is 1^ Siddhas here mean those who are liberated whilst yet living [jivanmukta], and Charanas those who are siddhas from their birth. HrTng, Hiung^ is Thy most pleasing vija,'^

0 Thou whose moon-like® beauty is heightened By the lotuses (which surround Thee).® 0 auspicious and favourable Devi ! Forest fire^ of the forest of evil thought, Whose lotus feet are worshipped by the universe. 0 lotus seated upon a lotus, Joy dost thou cause to those who salute Thee, of Brahnia ; but formerly, according to the Puranic account, the Spouse of Vishnu, represented as a fair woman with either four or two arms, and often as seated on a lotus holding a vind. The BhSradvaja Smr says : “ Sarasvati is She who ever resides in the tongue of all beings and who cause.s speech,” According to the Vasishtha Rama, cited in the Lalita, verse 137, She is called Sarasvati as the possessor [vati) of the vams (flow of nectar from the hrahmarandm. The Brahma Purana says the Devi created Sarasvati from Her tongue, and from .Her shoulders the science of love. 3 The vlja, or ” seed ” mantra of the Devi, whose other vtja is the vdghhava vtja or ” aing.” ^ See last note. s The colour of Sarasvati is white. Thus She is elsewhere represented as "white, holding the vind" {Svetdvmddhard) , “adorned wnth white flow'ers ” [svetSbhatanabhusiid) , "holding a white rosary” {svetdkshasutrakastdcha), "besmeared with white sandal paste” {svetachandanacharchitd), "clad in white raiment ” [svetdmbaradhard), and the like. Here Her whiteness is compared to the moon,

® She is seated on and represented as surrounded by lotuses. Ddvdgni. She destroys such thoughts. Substance of the world Aing, Aing^ is Thy favourite mantra. Thou who art both form and formlessness,^ Who art the wealth of the lotus face of the lotus-born,® Embodiment of all gunas^ yet devoid of attributes.'^' Changeless, and neither gross nor subtle.® None know Thy nature, nor is Thy inner reality known.^ Thou art the whole universe ; And Thou it is who existeth within it. Thou art saluted by the foremost of Devas. Without part Thou existeth in Thy fulness everywhere.^° Eyer^i pure art Thou. 1 Vishnu (seep. ii8, note i. ante.). ^ Sangsarasare. The sangseira is the illusory world of birth and rebirth, which is said to be asara (unreal, unsubstantial, fleeting). The reality behind this phenomenal illusion is the Devi, who plays, and whose play is world-play, 3 The wagWawaw'i/a (note 3 , and see p. n8) ® Brahma, whose Spouse She is. ® The “ qualities,” or conditions, which are the substance of Prakriti ox sattva, rajas, and tamas. She is nirguna, for She and the Favabrahman arc in Their essence The forms of the Devi are threefold: para (supreme), suhshma (subtle), which consists of mantra and sthula (gross or physical), witli hands and feet. But She is neither of these in the sense that the only true form (svarupa) is above and beyond them both.

® N apivijnatatattve ; another reading being napivijndnatattve. The reference is to Her supreme [para) form, of which tlie Vishnu Yamala says ” none know ” (Matastvatparamam rupam tannajdnati hashchana (see chap. iii. of the ShaktanandataranginI). ^0 She as the Brahman is ahhanda " everywhere ” and yet in the limited sense ” nowhei-e,” in the sense that She is at some particular place and not elsewhere, or partly here and partly there. In past, present, and future. Greatly art Thou pleased with the recitation^ of the mantra Brings Thy crown is white as snow ® Thy hands play with the vina.^ 0 Mother ! Mother ! salutation to Thee. Burn/burn my sloth and grant me great intelligence.® Thou art knowledge itself. The Vedanta ever sings of Thee. Shruti^ speaks of Thee. O giver of liberation ! O way to liberation ! Whose power is beyond all understanding. 0 giver of happiness,'^ adorned with a white necklace,® Grant to me Thy favours. Thou art intelligence, intelligence, intelligence,® Thy names are memory, resolution, mind, and hymn of praise.^® Great cause, saluted by Munis New and old sacred current of virtue,^** i Japa, which, includes that which would not be understood as recitation in the English sense — viz., manasa or mental, and the inaudible ^ Vide ante, -g. i i8.

3 Her colour is white {vide ante, p. 1 18, note 5, and last line but one of this verse). • ^ A stringed musical instrument, s Dehibuddhingprashastdm ; the great prayer to Her, ® Revelation ; generally applied to the Vedas in which Sarasvati is spoken of (see Muir, O.S.T., verse 339). She is also called Mother of Vedas. r Saradd. ® See note 5, p. 118, ^ JJhi. Dhdvana, dhriii (or constancy), mait. She is the “ hymn of praise,” for it is composed of words, and She is the Devi thereof, and word and speech itself. vShe eternally exists as the reality behind all appearance, and is in the cause of the fleeting appearance itself. See note ii, ante. She ever appears in now forms, and yet Herselt in Her aspect as Atmd, persists as the one and same. Punya. Saluted by Hari and Hara.^ Ever pure, beauteous of colour, The subtlest element^ of things — Yea, even the very half thereof.® Thou art the giver of intelligence, intelligence, intelligence. Who art the giver of joy to Madhava.^ In the form of Hring, KshTng, Dhing, Bring. ^ Thou boldest a book, Thou art joyful, of smiling face, and of good fortune. Innocence, current of charm,®

With all powers of arrest.'^ Burn, burn my sin, And dispel the darkness of my evil thoughts. 0 praiseworthy of all ! Thou art Glh, Gauh, Vdk, and Bhdmtl.^ It is Thou who grantest success to the tongue of the greatest of poets, As also in the attainment of all (forms of) knowledge.® ^ Vishnu and Shiva. ^ Maim — the atomic part of things. 3 Mdtfardhatattve. She is so very subtle: or alternatively the Matraixlha below the Sahasrdr a. ^ The husband of Ma or Lakshmi — that is, Vishnu, whose Spouse She was [vide ante, p. ii8, note i). She as Prakriti gives joy to the pammdtmd, yffho is the en]oy ex {bhoMS). svarupe. “ Kshlng,” for She is the destructress of sin. with ndyika . — that is, a simple, artless, innocent maiden, as yet unacquainted with love. The general and correct reading is mugdhemohapravdhe. 7 Stambhanam ; one of the six " magical ” powers known as the sliatkarmma, whereby a person may be paralyzed in action or speech. So a disputant might seek the power of stambhanam to close the mouth of, or confuse his adversary. ® Various words which all mean “ word ” or “ speech.”

9 Literally, the giver of siddhi (success) in all knowledge of which She is the presiding Devi. I pray to Thee. I pray to Thee, I bow to Thee, Come to my tongue and never leave me. May my intelligence^ never go astray, May my sins be taken away, Ma}?- 1 be free from sorrow. In time of peril may I never be bewildered. May my mind work freely without impedimentIn Shdstra disputation and verse. He who chastely'"^ lives, observing silence"* and religious devotions,® Abstaining from flesh and fish® on the thirteenth day of the month,” And bowed with devotion, early each morning Praises Thee with the most excellent verse, Will, skilful in speech, surpass even Vachaspati.® The uncleanliness of his sins will be swept away. Such an one gains the fruit of his desires. The Devi protects him as though he were Her own child. Poetry flows from his mouth, Prosperity attends his house. And every obstacle to success will disappear. Whoever reads without interruption the whole of this hymn Twenty-one times on the thirteenth day of the month,® i Both hiiddhi and manas. ^ Prasaratii (" flow freely ”), ^ He who is hrahmachdnn. Here commences the fhala portion of the stotra (see p, loS, note 2 ).

Vraiin. The vrata are voluntary religious practices and devotions as distinguished from the obligatory daily ritual. 6 Nimmishah. The tvayodasU ; the Sarasvati vrata day. s Or Vrihaspati, the Lord of Speech. Both on the dark and the light side of the month/ x\nd meditates on Sarasvatl garmented in white, Adorned with white ornaments, Such an one attains in this world the fruit of his desires. This auspicious hymn has been made by Brahma himself ; Whoever daily reads it with care acquires immortality.^ 1 The month is divided into two halves (paksha), according as the moon is rising or waning. - Amritatvam — that is, liberation (muMi). O Devi Sureshvarl O Bhagavati Ganga ! Saviour of the three worlds of restless waves, Clear is Thy water circling upon the head of Shiva,^ May my mind ever repose at Thy lotus feet. O Mother Bhagirathi giver of happiness, Renowned in Nigama® is the greatness of Thy water ; Thy greatness is more than I can know, Protect me, 0 merciful one, ignorant that I am. O Ganga ! sprung from the feet of Vishnu,® Whose waves are white as snow as moon and pearl, Remove from me my weight of sin ;

Help me to cross the ocean of the world. ^ This hymn to the Devi Ganges, which is in the sweet pajjhatika metre, is also rhymed thus : Devi SureshvaH Bhagavati Ganget Tribhuvanatarinitaralatarange, ShangkaramauUvihannivimale, Mamamatimstdngtavapadakamah. 2 Ishvari (feminine of Ishvara or Lord) of the Suras or Devas. See p. 125, note S; ^ So called because called down from Heaven by Bhagiratha of tlie solar race. “ Tantra. ^ Ganga was born at the feet of Vishnu. So it is said in the mantra used when bathing in the Ganges : " Vishnupdddbja samblmte Gange hhmanatdrini dha-rrmna dmvlti^- (the Ganges is dhar'ma in liquid form) “ vikhydte pdpang me hara JdhnaviJ’ : They say that him, O Ganga 1 who is devoted to Thee, Yama^ can never behold. He who has drunk of Thy clear water Attains of a surety the supreme Abode. O Jahnavi ! O Ganga ! deliverer of the fallen,^ Whose waves are beautiful, Claving the foremost of mountains,^ Mother of Bhishma,^ daughter of the foremost of Protectress of the fallen ; praised in the three worlds.® O Ganga ! who goeth to the ocean. Ever free of sadness is he who salutes Thee. Giver of fruit like unto the tree,

By thy favour the woman who looked coldly Now casts her loving glances.® He who bathes in Thy current, O Mother ! Is never again reborn in woman’s w-omb. O Protectress from hell ! O Jahnavi ! O Ganga ! O Destructress of sins ! lofty art Thou by Thy greatness. ^ Deva of Death. 2 jnto sin. 2 The Himalaya. * Son of Santanu by Ganga. from Heaven, Shiva first held Her in the locks of his hair, until Her anger at being called down by Bhagiratha had abated. She then fell into the Vindu lake, whence issue the seven sacred streams. One branch followed Bhagiratha wherever he went, and on the way flooded the sacrificial flame of the muni Jahnu. In his anger he drank- up its water.s. Bhagiratha’ s work seemed to be fruitless. But after intercession, the muni allow the waters to flow from him, and as s6, issuing from him, the Ganges is called his daughter Jahnavi. ^ See p. 70, note 5. ■ The tree in the paradise of Indra which' granted all desires. O Thou who art eternal I 0 wave of purity ! May Thou, bestower of bliss, refuge of Thy worshippers, From whose eyes come glances of compassion,

Whose feet the lustre of gems on Indra’s crown adorn. Be ever victorious ! O Bhagirathi dispel my illness, melancholy, and pain, As also my sins and all my many follies ; Essence of the three regions, necklace (on the breast) of Earth Of a surety Thou art my refuge in the world. O Alakananda !‘^ O supreme Bliss I"* O worshipful by those who despair ! He whose abode is by Thy Banks Of a verity dwells in Vaikuntha^ Better were it to be a fish or tortoise in Thy waters. Or a feeble lizard upon Thy banks, or a poor dogeater® Within twoAos'^ of Thy stream, Than to be a noble king and yet far away from Thee. ^ So called after Bhagiratha, who called her down to earth (see p. 1 2S, note 5). 2 Vasudhahard — that is, as a necklace adorns a woman, so the Devi by the flowing lines of Her stream, adorns the Earth. 3 A river flowing from the Himalaya into the Ganges. ^ Pammanandd, as is the Supreme, whose manifestation She is. s The heaven of Vishnu. ® That is, a chanddla, one of the lowest and most unclean castes. O Bhuvaneshvari pure one, praised of all,

Devi in liquid form,^ daughter of the foremost of Munis,^ He who daily reads this hymn to Ganga Is of a surety ever victorious. They who with devotion in their heart to Ganga (Recite) this hymn Composed in the sweet, pleasant, charming 'pajjhati'kametre, Which gives the highest happiness, Gain the eternal bliss of liberation. A worldly^ man shall read® this hymn to Ganga, Which® is the essence of the world, the giver of desired fruit, The essence of all pure things enjoined.'^ Composed by Shankara,® the worshipper of vShankara.® This hymn is ended. of the sacred river. 2 jahnu (seep. 125, note 5). s Pathati. Literally, “ reads,” but used for the vidhiling tense pathet. Thus in Chandi it is said ; “ Pafhet siotram samdkiUtk,” and in the Vatukastotra, “ Pathetvdpathayetvdpi ” {“ should read or have read to him”). ® That is, the hymn. 7 I.e., forms of worship ipujd), .sacrifice {yajna'', etc. ^ That is, Shankaracharyya. (From the FIFTH MATATMYA OF CHANDl) 2 Reverence to the Devi,^ to the Devi of the Great, ^ To Her who is auspicious,® for ever reverence. Reverence to Prakriti,® who maintains.'^ Setting our minds wholly upon Her, we make obeisance to Her.

Reverence to Her who is eternal,® Raudra,® To Gauri,^® and Dhatrl,^^ reverence and again reverence To Her who is moonlight and in the form of the moon,^^ To Her who is supreme bliss, reverence for ever. ^ Here not the “ Great Godde.ss,” but as the Conimentator Nagoji Bhatta {citQclpost as N.B.) says, “ The Goddess ” (Devi) " of the great” — viz,, Brahma, Vishnu, and Shiva, for it is by Her power that they enjoy their abode, and it is She whom even they worship — the Mother of ali. dominion, whereupon the latter prayed to the Goddess for help as follows. 3 Nagoji says that Dev%~prakasha.imika, that which is by its nature light and manifestation. ^ (see note s Because She is the cause of all auspicious things. ® Shrishtishakti, or shakii (power) of creation (N. B.). 7 Bhadi'dyai. Literally, gOQd=rakshanaskaMi, the Vaislmavashakii which maintains (N. B.). ^ Nitydyai ; or She is the Shalcti Nitya (N. B.). shahti (according to the Commentator Gopal Chakravarti), as contrasted with Dhatri, the rdjasika shahti, and indovupd (moon form), the sdttvika shakii (vide post). 10 Daughter of Guru, the Lord of the Mountains (see p, 6-, note 5). 11 Creator and upholder (see note 9).

12 See note 9, ante. The Moon here stands for all luminous things ; or it may mean indorupd in the technical sense of yoga shastva. Bending low, we make obeisance to the auspicious One Who is prosperity in the form of wealth, To Siddhir Nairriti,^ and to the good fortune of Kings, ^ To Sarvvani'^ reverence, and again reverence. To Durga ® to Her who enables men to cross the ocean® of the world, Who is the life and strength'^ and cause of all, Knower of the distinction between Purusha and Prakriti,® And who is both black® and grey,^® reverence for ever. 1 That is, miimMimpa (G, C,), the eight siddhis — anima, laghimd, etc. (see p. 16, note 3). 2 Gopal Chakra varti says this means Rdkshasashahti (demonic power) ; also alakshmi (misfortune). At the time of worship of Lakshml (Devi of Prosperity), on the fifth day after vijayddashami, the Devi Alakshmi is worshipped in the house in the form of a misshapen figure, and then thrown away. in the form of gems, etc., are found therein. ^ Maheshvari or Shivashakti. ® W'hich means, according to Nagoji : " She who is known with difficulty” {duhhhajneyd). ® As N. B. says ; Durgdtscinisdrdtpdrdngkaroti, etc. G. C. says it means She whose abode is not known in either time or space.

For She is not only antarydminl, but remains even at the time of dissolution. She is feminine because She supports all things as their mother. ® Khydtihprakritipuntshayoy hhedajndndm (N. B.). Viveka khydtih is a term in Sankhya denoting the cause of liberation, tlie recognition of the self (Purusha) by the self ; not as one published rendering runs^ “ to fame.” ® As tdmasika shakti, Dhumra ; that which is with smoke ; the sacrificial rite ; here the knowledge of the rites. We prostrate ourselves before Thee, who art at once most Reverence to Her, and again reverence ; Reverence to Her who is the material cause of the world,® To the Devi,'* who is in the form of action, reverence, and again reverence. To the Devi who in all things is called Vishnumaya,® Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence.® To the Devi who is known as intelligence'^ in all beings, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi who dwells in the form of huddhi^ in all beings, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. ^ AtisaubMgyd. As sudi She is (N. B.) vidydvupim, as putting an end to the sangsdra. For this reason She, as G. C. says, greatly/ delights all. '

^ Atiraudrdyd, because, as N. B. says. She, as avidya, is the. cause of the sawgsfflwwith all its terrors. 3 J agatpratishtayai = N. B. say.s) jagadupdddnahdranam ; or, as G. C, has it. She is sarvvdntayaminl, who dwells in the inmost being of all things. ^ Which ={G. C.) dyotanashlla, who-se nature it is to lighten, or (N.) devashakii. s Or mxddvidyd (Nagoji), 6 Namastasyai, nama$ta$yai, namastasyai nnmo namah. The refrain throughout the succeeding verses. = (Nagoji says) or mind. She Ilersell is nivvikal- pa'hitshakU, but manifests as savihalpachitshakti in all worldly beings. 8 The mind, as the aspect so named of the antahkamna. To the Devi who in the form of sleep abides’^ in ail beings, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi who exists in all beings in the form of hunger. Reverence to Her, reverence to Her, Reverence to Her, reverence, 'reverence. To the Devi who exists in all beings in the form of cMya^ Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi who exists as energy® in all beings. Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi who exists in the form of thirst'* in all beings. Reverence to Her, reverence to Her,

Reverence to Her, reverence, reverence, 1 Nidrdrupena. According to Nagoji, nidrd=sitshupti, the state of dreamless sleep where all sense functions are at an end. According to G. or dreaming sleep also. 2 Nagoji says this word=sang$dratapabhdvah, or lack of worldly pain. The sangsara is like a burning flame. In its shadow there is coolness and peace. , According to Gopal Chakra varti, however, it = Mdpdbhdvah. Atapdh=pfakdshampaivdtvidyS,, or knowledge on account of its giving light, and therefore as the lack of it. She is avidyd. 3 Shakii : power, action. ^ Which, as Nagoji says, is the desire for that which is not one's ■own {andtmlyd) ; thirst for enjoyment, possession, individual life, etc. To the Devi who in the form of forgiveness^ exists in all beings, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence To the Devi who exists in the form of race and species in all beings,^ Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi in the form of modesty in all beings, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi existing in the form of peace' Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence.

To the Devi who exists in all being in the form of faith, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi existing in the form of beauty in all beings, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. ^ Which is the desire not to return evil to those who have done us wrong, notwithstanding our power to do so (N. B,). ^ Jaiirupewi : that which classifies and differentiates one body of beings from another. tion of all worldly things. , ^ That is, fSTagoji says, asUhatvam (belief in God’s existence) ; or, according to Gopal Chakra varti, also a firm and strong faith in Veda. To the Devi who exists in all beings in the form of prosperity,^ Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi who in all beings exists in the form of their respective callings,^ Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi who in the form of memory exists in all beings, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi who in all beings exists in the form of mercy,® Reverence to Her, reverence to Her,

Reverence to Her, reverence, reverence. To the Devi who in the form of contentment^ exists in all beings, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. To the Devi who exists in all beings as (their) Mother,® Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. ^ That is, jlviha, the callings of husbandmen, merchant, cattlerearing, etc, “ Wliich Nagoji says is the desire of removing the pain of others, ^ Which Nagoji defines as satisfaction with that which one possesses as distinguished from longing for what one has not got. ® She is jananl, and, as Nagoji says, -pSlayitvl (protectress). To the Devi who in the form of error^ exists in all beings, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. Reverence to the Devi Who is the Presiding Deity over the senses of all beings, Who is ever in all beings. And who pervades all things. To the Devi who in the form of consciousness, “ Having pervaded all the world, exists therein, Reverence to Her, reverence to Her, Reverence to Her, reverence, reverence. Praised aforetime by the Devas, By reason of their obtaining that which they desired ; W orshipped by Surendra® on days of victory.

May the Ishvari,^ who is the cause of all good. Do good and auspicious things for us. And may She ward off all calamities. And may She who is now saluted by us as our Queen,*”' As also by the Suras,® tormented by arrogant Asuras/ Whom we call to mind As we bow our bodies in devotion to Her, Destroy at this very moment all our calamities. ^ Bhranti. 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 ftva taking mother-of-pearl to be silver, etc. 2 Chit — cMtshahti (N. B.), and according to Gopal Chakravarti, who says the jtva is here meant, chaiianya, 2 Indra. ^ Queen and Ruler of the worlds, ® Isha, The Good Bevas. Their evil enemies. From the VISHVASARA TANTRA. I shall tell thee the hundred names of Durga, By the grace of this hymn the chaste"^ Durga is satisfied. Listen,, then, thereto. • Destructress of demonic beings, enemies to Devas and men. According to one account, She is so called as having slain the Asura Durga, son of Ruru (Skanda Purana}. Another account of the origin of Durga is given in Chandl (Markandeyapurana), where the combined tejas, like a mountain of fire of all the Devas, manifested as the Devi Durga for the destruction of the Asura Mahisha.

® P* 573, Tantrasara from the Vishvasara Tantra. 3 The Lord Shiva. ® Sail, or faithful. The name of the daughter of Daksha. Brahma Pr. says : “ The faithful Spouse Sati became Uma, who over dwells : with Shiva.” ^ Sadhvi, or chaste. She is of unequalled virtue as being attached to none but Her Lord (see Lalita, verse 43 , where Bhaskararaya cites the Acharya (Saundaryalahari), which says : ” How many poets share the wife of Brahma ? Cannot everyone by means of wealth become the Lord of Shri (Vishnu) ? But, O virtuous one, first among faithful women, your breasts are untouched save by Mahadeva, not even by the paste of Kuravaka ” (a kind of paste made of the leaves of the red amaranth used to redden the cheeks, breasts, palms, and soles of Hindu women). Devi Bhag Pr. also says ; Thou art praised as Sadhvi on account of Thy unequalled fidelity to Thy Lord,” Liberatrix from the world of births and deaths.^ Destructress of distress.® Holder of the spear Spouse of Him who holds the pindka Bow.“ Wonderful one.^^ Whose bell sounds fearfully .^- Of great austerities.^® In the iovm oi chitta}" ^ Bhavapnta. Bhava is Shiva. ^ Bhavani.

commentator Nilakantha says in reference to the hymn to Durga in the Mahabharata (seep. 1 14, note 4) prapyabrahmasvarupa, the own form of the accessible Brahman as distinguished from the Nirguna Brahman beyond thought and speech. The very nature of the Devi is manifestation, and She is near to us in the world. '■* Bhavamochim — that is, from the sangsdra or phenomenal world. ® Durga — that is, Sa ya durgating harati. ® Jayd (see p, 115, notes 3 and 4). Adyii. ® Trinetrd. ® Shuladhdvini. The shula is a weapon of the Devi, 10 PinakadhdHni — that is, Spouse of Shiva, who wields the Pindka bow broken by Eama ; hence he is called Pindkin. Chandaghanld, the first of the nine Durgas in the Durga. Kavacha. M ahdtapdh. For the Devi as Uma Aparna did great austerities to gain Shiva as Her husband. See p. 139, note ii, post. 1 '^ CMttanipd. Chitta is mental substance. 16 Chita, which in Tantra has a twofold meaning {smashdnam dvivid1 mm Devi chitd yonimaiheshvari) for, whereas on the first the body is burnt, so in the second is the fire which consumes passion (Niruttara Tantra, chap. i.). Whose substance is all Reality.®

Wdiose nature is the true bliss."* In whom are the three dispositions.® Accessible by devotion.*^ Destroyer of Daksha’s sacrifice.^® ‘ Chitih=jnana. ^ Sarvumantramayt. 3 Satya, that which persists through the threefold time — past, present, and future — of which the opposite is ascityd. That which is real and not fictitious {yathdrthasvarupa). The epithet Satya, whicli occurs thrice in this stair a, has also, besides “ real,” three other meanings: (i) Eternal, {z) thebest and {3) sthitishila, whosQ nature it is to exist, ^ Satydnandasvarupim. ® Anantd. ® Bhdvini. In the ordinar}!' sense bhdvini, as sentimental, emotional, is a term which, according to the Ainarakosha, is commonly applied to women, as are the terms pramadd (pleasing), ka 7 itd and laland (beautiful), and mtanihim (possessing beautiful nitamba or buttocks). But here the word refei's to the bhdvas, pashii, vira, and divya, which are each manifestations of Her. ” Bhdvagamyd. ® Bhdvyd. ® Saddgatih. Shdmbhavi, Spouse of Shiva (Shambhu). Sarvvavidyd ; and so also the Lalita, verse 137, .speaks of Her as being all the Shdstras {shdstramayi) . The Brahma Pr. says that from Her breath came the Vedas ; from the tip of Her throat Mimansa, etc. ; from the bottom of Her throat the sixty-four sciences ; from the rest of Her limbs all other Tantras ; and from Her shoulders the science of love,

Dakshakanyd. Daksha was one of the Prajapatis and father-inlaw of Shiva, who was married to his daughter Satl, a manifestation of the Devi. Dakshayajnavindshinl. Because on Her', account Shiva, Her husband, destroyed the dakshayajna. Who eat not even a leaf during Thy austerities/ Clad in silken garment/ Pleased with sweet-sounding anklets.® W orshipped by the sage Matanga Spouse of Brahma.^^ ^ Aparna (seep. 96, note s’). ^ Anehavavna. “ Patala : a reddish-pink, the colour of the Bhairavimurti. ^ Patalavatl. ® Pattambara paridhana. ® Kruvd. Literally, “cruel*’ — that is, to the demonic beings which She destroyed, though even not truly so, for as Chandi says. She destroyed them not only for the happiness of the world, but for their own happiness, so that being slain by Her hand they might go to heaven. Vanaduvgd : the Devi of the forests. The foresters, before entering the forests, offer piijii to Vanadui'ga as protectress again.st their dangers and terrors. ; that i.s, of the Matanga. Maheshvan (feminine of Maheshvara), an appellation of Shiva. Spouse of Indra, one of the eight Matrikas. Spouse of Kartikcya or Skanda, the leader of the celestial hosts. The Devi is also Mother both of Kumara and Gananatha (Gancsha), and is so called in the Lalita, verse 94 [KumdraganandthSmhd], where it is said that the DevatS of egoism {ahangkdva) is Kumara. The Vardha Pr, .says : “ Vishnu is the Purusha, or Shiva is so called, Avyakta is Uma or Lakshnu, the lotus-eyed. From the interaction of these two arises ahangMra, This ahanghdra is the gnha [skanda], the leader of the army."

In the form of the Purusha/’ Giver of huddhiPWho art all.^'^ Whose love is unbounded.^® Mounted on a bull.^^ Destructre.ss of Shumbha and Nishumbha.^ Slayer of the Asura Mahisha.^® Slayer of Madhii and Kaitava.^’’’ ^ The mishnavi shaktL 2 See p, 97, note 3, ^ Devi of wealth, prosperity, and beauty. man ; the spirit of the universe, manifesting as Brahma, Vishnu, Shiva, etc. ; the passive spectator of the acts of Prakriti. But in their ground both are one. Thei*efore Devi i.s in such sense Purusha also. So Krishna, to screen his action from Radhika, manifested as Kali. s Jndnd, for the Devi is jndnd, kriyd, and ichchhd shakti, ^ Kriyd. 5 ai 5 ya (see anfe. p. 137, note 3), Buddhidd, Buddhi (intellect), the function of which is determination {nishchayakdnni), is part of the fourfold antdhkarana : constituted by Buddhi and Manas (a.spects of mind), Ahangkcira (egoity) and cMnta (contemplation). Sarvavdhanavdhand. Literally, whose vehicle (vdhana) i.s the vdhana of Sarvva (Shiva), or a bull. of the Devas, slain by the Devi (see Cliandi). The Daityas were sons of Diti and the Devas children of Aditi, hence they are called Aditeya. 1® Mahishasummardinl {vide ibid.). Madhukaitavahantri, Two Daityas {ibid.).

Destmctress of Chanda and Mnnda.^ And of all Asuras.^ And of all Danavas ® Whose substance is all Shdstra.^ Holder of all weapons ® In whose hands are various weapons.'^ Holder of many weapons.® ^ ChandmmndavinasMni : two generals of Shumbha and Ni* shuinblia (z&ei.). ^ Sarvdsuravinarsha. ^ Sarvaddnavaghdtini. The Danavas were enemies of the Deva’s children of Danu, a daughter of Daksha and Kashyapa. ^ Sarruashastramayl (seep. 137, note 14). ^ S’atyd (see ante, p. 137, note 3). SarvvdstmdhdHm. Astra is a weapon which is thrown — a projectile ; and shastra, in the next verse, is a weapon which is held. Anekashdstrahastd (see last note). ® AneMsirasyadharim. A girl up to fifteen years of age is so called {Kaishoram dpanchadaslidt). It is said that up to sixteen years one is known as bald. At thirty one is Tarunl, at fifty-five praudhd, and above that vriddha. As the verse runs : Bhaved vriddha tatah param, Yati: one who controls the passions is an ascetic. The Devi practised great austerities to gain Shiva as Her husband. That is, below fifty-five years old (see note ii, ante) an adult woman who is no longer bashful or timid in the presence of her lord.

Over fifty-five years old (see note ii, ante). Vviddhdmatd (see note ii, ant^. Balapradd, The litany in the Tantrasara here ends at the 87th name short of the prescribed number of names. For him who daily reads^ these 108^ names of Durga There is nothing impossible in the three worlds. He obtains wealth, crops, sons, wife, horses, and elephants ; He accomplishes the x\nd gains lasting liberation. Having worshipped the Devi Kumari,‘* And meditated upon Sureshvari ® The devotee should worship,® And then read with devotion the 108 names of Durga. O Devi ! such an one gains the fruition’^ which Devas ■ have ; ■ Kings become his servants, , And he obtains a kingdom and all prosperity. He who, versed in the shdstnc injunctions In accordance therewith, writes this mantra With saffron mixed with cows’ pigment,® red lac,® camphor, and the three sweets,^® And then wears it, becomes himself Purari.^^ ^ Here commences the phala portion (see p. roS, note 2). 2 Sic ; vide ante. Wherever loo or i,ooo is mentioned (the former in the title of the present hymn) 108 or 1,008 is to be understood, for aero is an inauspicious number. Dharma, artha, kdma, and moksha — piety, wealth, desire, and libera tion-^(see Introduction to Mahanirvana Tantra).

^ Vide ante (p. i6o, note lo). 5 Mistress of Suras (Devas). ® I.e., make puja. Siddhi (p. 74, note 2, and the Introduction to MahanirvSna Tantra). ® Gorochand. ® Alakta. 1-0 Madhutraya — that is, ghee, honey, and sugar. Whoever writes and then reads this hymn On a Tuesday in At night, when the mpon is in ShatahUsd,^ Attains all wealth and prosperity. dark day on which Shavdsana and similar rites are also accomplished. the twenty-fourth, containing a hundred stars. By SHANGKARA CHARY YA O Devi Narmmada I salute thy lotus-like feet. Beauteous with the breakers of the heaving waves of ocean , With which the drops of Thy waters mingle.^ O giver of prosperity 1 1 salute Thy feet bathed in water, Which destroys rebirth, the cause of which is sin,^ As also all fear at the coming of the messenger of death."* Tvadlya fada pankajang namdmi devi narmmadeP O Devi Narmmada ! I salute Thy lotus feet. Giver of celestial (blessing) to the lowly fish in Thy waters, Foremost of all sacred rivers.® Destructress of the heavy weight of sin of the Kaliyuga,'^ 1 One of the sacred rivers of India, and a form of the Devi.

2 The ocean, is the hxisband of all rivers. V ^ Rebirth is caused by Aama. ^ 'When a man is about to die, a messenger is sent by Yama to take his life. 5 The refrain is translated in the first line. This is stuti (praise). In all Sanskrit works the particular Devata who is the subject of hymn meditation or prayer is spoken of as the greatest of all. Tivtha is not only a place of pilgrimage such as a shrine and the like, but also, according to the Amarakosha, a sacred river. each of the preceding eras (Dvai^ara, Treta, Satya) being more virtuous than the other. In tlxe Kaliyuga era time Works evilly. Giver of welfare to multitude of fine fish, tortoise, alligators, and ruddy geese Tvadlya pclda pankajang namdmi devi narmmadc.. O Devi Narmmada ! I salute Thy lotus-like feet. The overflow from Thy depths wmshes away the sins of the world. Thou destroyest all great sins and the mountain^ of calamities. O giver of happiness to the son of Mrikandu,^ At the fearful moment of the world’s dissolution, Tvadlya pdda pankajang namdmi devi narmmade. 0 Devi Narmmada ! I salute Thy lotus-like feet, And Thy waters worshipped by the son of Mrikandu, Shaunaka, and other enemies of the Asuras, Destructress of rebirth in the ocean of the world,^ Protectress from all worldly pains,® .

Tvadlya pdda pankajang namdmi devi narmmade. O Devi Narmmada ! I salute thy lotus-like feet, Worshipped by countless lakhs® of immortals,'^ Asuras,® Kinnaras,® and others, 1 The chakravaka bird (by some said, to be the Brahinini duck) celebrated in Sanskrit poetry for its devotion to its mate. During the night-time the male and female birds call to each other from opposite banks of the stream, as I have heard them do on the reaches of the lonely Malia River in Northern Orissa. ^ The MaMmimi Markandeya. ^ The edition used has punathhavabdhi janmajang, but this seems meaningless, and. it is read as janmaghnang. Bhavdbdhi duhhha havmmade. Literally, " armour given to the pain of the wo rid. 6 A lakh is 100,000. Amara — i.e., Devas. 8 Demonic spirits, opponents of the Devas or Suras. 8 A class of spirits {Devayoni),. Whose banks resound with the fearless song of man}?- lakhs of birds4 Giver of happiness to Vashista, Pipala, Karddama,^ and other sages,® Tv%dly% pdia pznkzjang namdmi devi narnimade, O Devi Narmniada ! I salute Thy lotus-like feet, Held in the minds of the bees,'^ Sanatkumara, Nachiketa,® Kashyapa, And by the bees, Atri, Narada ® and other sages. Thou who blesseth the work of sun, moon, Rantideva, and Devaraja,”^

Tvadlya pdia pankajang namdmi devi narmmade. O Devi Narminada ! I salute Thy lotus-like feet, Weapon against lakhs of sins known and unknown. The Giver of enjoyment and liberation to all beings and animals,® And of happiness to the abode of Virinchi,® Vishnu, and Shiva, Tvadlya pdda pankajang namdmi devi narmmade. 1 Dhira — that is, because they are undisturbed by men who have become enemies to their brother creation. 2 Rishis and munis of that name. self by his own wisdom, and is not governed by external restraints. * The bee hovers on the lotus seeking honey. The sage.s gather round the feet of the Devi seeking the wisdom of which She is the embodiment. ^ Munis SLud- vishis. ® Vishnu, also the name of a Pauranic Raja of the lunar race {Chandravangshiyaraja) ; here the former. ment ibhukti), though they, too; by merit acquired in present birth may attain future birth in human form. O Devi N.ammada ! I salute Thy lotus feet. How sweet is the sound heard on the banks of Her who has sprung from the hair of Shiva^. Destroyer of pain and sin of hunter, and singer^ of the learned and the fool, And of the heat of the submarine fire,®

Giver of happiness to all being, Tvadlya pdda pankajang namdmi devi narmmade, Who ever reads but thrice daily this hymn to Narmmada Will never fall into misfortune. He will never see Raurava,^ He will never be reborn, But will reach the glorious abode of Shiva, So difficult to attain, by this body so easily gained.® 1 Maheshakeshajatate. As to Ganga, seep. 25, note S. It is the same and only Devi who manifests both as Ganga and Narmmada, and all other rivers and things. 2 Hunting is .sinful. The singers are a mixed caste. destroyed by Shiva, it changed into a mare {Vadavd). Shiva followed, and it plunged into ocean. ^Fire is produced by it. The Shloka says that Her water is so great and pure that it is unafEected by this fire. As regards the rest of this somewhat obscure verse, it means that the Devi is the remover of the sin of all, whoever they may be. * One of the great hells. birth. On the contrary, it is said : “ Naratvam durlabham lohe and vidydtatva sududahhd,” etc, {" The state of a man is difficult to attain, and still more so that of a wise one,” cited in Sahitya Darpanam, chap. i.. by Vishvanatha KavirSja), What is apparently meant is tliat, compared with the difficulty of attaining to Shiva, the state of humanity is easily attainable.

From the DEVIBHAGAVATA PURANA2 1 It is by Thy power only That Brahma creates, Vishnu maintains, And at the end of things Shiva destroys the universe. Powerless are they for this but by Thy help. Therefore it is that Thou alone art the Creatrix, Maintainer, and Destructress of the world Thou art fame, mind, remembrance, And our refuge the mountain-born,^ Companion, kindness, faith, and patience, Earth, Kamala,® health,® the arts, and victory,'^ Contentment, ever victorious,® Uma,® Rama.^° True knowledge, and the highest huddhiP- ^ Mother of the world. 2 Chap, xix., Skandha v., p. 27, of the Bombay Edition (Venkateshvara Press), edited by Khemaraja ; 1823, Shaka {1902), with Commentary by Nilakantha, hereafter referred to by the letter N. 3 The Devi, who is tlie mahakaranasvarupa, is also the kdryyasvarupd. As cause She is in the effect and is the shaMirupa by which all things are done (N.). ^ See p. 67, note 5. Here is meant the Shakti of Rudra (N.). Lakshmi, Devi of Prosperity and Beauty, nourishment. Jayd (see also p. 115, note 4). s Vijayd (see p. 115, notes 3 and 4) and Lalita, verse 77). The Devi Pr. says : “ After conquering this very powerful King of the Daityas,

named Padma, She is known in the three worlds as Vijayjl nnd unconquerable {apardjitd)." ^ See p. 160, note 10. Here the Ishvara Shakti (N.). A name of Lakshmi. See p. 1 39, note 1 1 . Science, forgiveness, beauty, retentiveness art Thou,^ Who art known in the three worlds as all in all. Who is there that unaided by Thee can do ought ? Thou art the abode wherein all men dwell.^ Thou art the upholder. Were Thou not so, how could the tortoise and serpent uphold the Earth ?'^ Thou art the Earth itself. Were this not so, how could this weighty world rest on Ether Those who through Thy mdyd pray to Devas, Such as® the four-headed One®, Vishnu, Rudra,'^ Fire, The White-rayed one,® Yama,® Vayu,^® and Ganesha“ For can these do anything without Thy power 6 O Mother I those who do homa^'^ with ghee on fire. With great ceremony in the name of the Devas, memory, and, in general, intelligence. the attributes of the ddhdrashakti. ^ Gaganam. 6 Literally, “ headed by,” or instances of principal Devas. ® Brahma. Shiva. 8 or the moon. ® Lord of Death. Lord of the Air. The elephant-headed Deva, son of the Devi as PUrwatiand Shiva. 12 Vimudha (see also UmUsanghita of Shiva Parana).

Mdyd gunaistava chaturmukha vishnurudrdn, Stibrdngshuvahniyamavdyuganeshamukhyd n , King ivdmrite janani te prahhavanti kdryye. The sacrifice done with ghee poured into fire. Are of but small intelligence.^ If Thou art not svdha,^ then how can they make sacrifice ? Do they not worship Thee ? If not they are ignorant.^ In this world Thou art the giver of enjoyment To things which move and are still. ^ Thou givest life to all things being as they are parts of Thee. O Mother ! as Thou nourisheth all Thy Suras,® So also dost Thou nourish others. ' O Mother ! as men who are of good heart, Never for the mere pleasure thereof Cut down leafless and bitter (fruited) trees Which have spmng up in the forest. Therefore Thou dost even greatly protect the Daityas.® Though Thou slayest in the battlefield with Thy arrows tire enemies, Knowing their desire for amorous play with celestial women, I 2 Xhe mantra used in /jowi®. 3 bvdhd nachet tamasi te kathamdpufaddha, Tvdmevakingnahiyajjantitatohimudhah. ^ Here apparently trees and the like, as contrasted with the animal world. She allots the /eamo (N.). The Devas, Her children. ® That is, the Devi does not slay even the Daityas for the mere savage pleasure of killing, and even those whom She slays are slain by Her for the good of the world and their own good, that being slain by Her hand they may go to heaven (see next verse). The Kumara. sambhavam says that a man cannot cut down even a poisonous tree if planted by his own hand.

Yet such is Thy nature that even then Thou showest kindness to them, For Thou so slayest them That in another body"' they may obtain fulfilment of their desires. Most wonderful it is that Thou hast assumed body For the destruction of the Danavas,^ famed for their power, When Thou might est have slain them by Thy mere will. The cause of this is Thy play'"^ and nothing else.^ Alas 1 of a verity unhappy are they Who when the Kali age, the worst of ages, has come, Do not worship Thee. Men cunning and skilled in the Puranas Have made the people devoted to the worship of Hari and Shankara,® Who are but Thy creatures.® Those who worship with devotion Devas, Though they know that they are distressed, harassed by Asuras, and subject to Thy control. Are of a surety like unto a man ^ That is, a celestial body. For, as Daityas do not perform sacrificial rites, etc., so they cannot gain heaven. But when killed by the hand of the Devi, thither they go to their enjoyment, and the Devas are protected, 2 Sons of Danu. Enemies of the Devas. ^ Kndarasa — -that is, lUd. * Knddvasastava nacMnyatayotrahetith [cf. the Vedantic siitra okavattuUldkaivalyam).

® Dhuyttaih purdnu chatumirhari skankardnam, Men, the verse says, thus w:orship the creature instead of the Creatrix. Who, with the light of a clear lamp in his hands, Yet falls into some waterless and terrible welL^ O Mother ! Thou art the remover of the pains which arise from birth, And art known by those desirous of liberation As the giver of happiness when Thou art vidyar And of unhappiness when Thou art auidyci'r Surely it is only the ignorant who do not worship Thee, Such as are attached to enjoyment and without wisdom. Even Brahma, Hara, and Hari, as all other Suras, Ever worship Thy lotus feet, which are our refuge. But those who are of small intelligence and beset with error Do not worship Thee. And so ever repeatedly fall into the ocean of the world.® 0 Chandi !® it is most surely by the favour of the dust on Thy lotus feet That Brahma in the beginning of things creates, Yevai bhajanti bhuvi bhdvayutd vimagndu, Dhntvd hare suvimalang khalu dipakangte, Ktipe patanti manuja vijaletighore, with the latter’s attendant miseries. .Bhrdntdh pathanti satatang bhavasdgarete. ® Nilakantha derives the word from chad% (*' the^rathful one fearful to the whole world ”). Shruti says of the Brahman: Mahadbhayang vajramudhyatam “ (great fear and a ready thunder-bolt "1.

Shauri^ protects, and Hara^ destroys the whole world. He is indeed unfortunate Who in this world does not worship Thee. O .Devi ! Thou art the Devatd of speech of both Suras and Asuras. Without power of speech are even the foremost of Devas When Thou abidest not in them. If men do speak, it is because they are not deprived of Thee.® Hari,^ when cursed by the greatly angered Bhrigu,^ Became Fish, Tortoise, Boar, and Man-lion,® and Dwarf."^ How can those who worship Him Escape the fire of death ? As is W’'ell known, the linga of Shambhu® in the forest Fell on earth in like manner by the curse of Bhrigu. How can those, O Mother I who on earth worship Him® who holds a skull Attain to happiness either in this world or the next ? 1 Vishnu. 2 Shiva. ® Sarasvati is She who causes speech. Sound .springing from the Muiadhara wherein is Deot Kundulini proceeds from the stage of mere sound (para), the potentiality of growth in the seed to that of Pashyantl, when the latter begins to sprout ; then to Madhyamu, when the first two small leaves appear but in.separate ; and lastly, as Vaikhan, when they separate, remaining united only at their base.

® The Rishi of that name. ® The Mats5''a, Knrmma, VarSha, and Nrisingha avatara of Vishnu. Chhalafint, which Nilakantha says=Vamana Avatara of Vishnu. Chalaknt, because Baliraja was deceived by him. who was powerless to protect even his own linga. They who worship the elephant-faced Lord of Ganas/ Who was born of Mahesha, With Him in vain take shelter. They know Thee not, 0 Devi ! Mother of the Universe, Who art easy of worship^ and the giver of the fruit of all desires. Wonderful it is that through Thy compassion Even the multitude of enemies slain by Thy sharpened arrows Have thus been made to reach Heaven. For had they not been so slain Calamities and the most painful of painful states would they have suffered In that hell which is the result of their (evil) havmma. Even Brahma, Hara, and Hari From pride® know not Thy power. How, then, are others able to know it, Bewildered as they are by Thy (three) guna's, of incomparable power 1* ^ Ganesha, son of Shiva, so powerless. 2 Devi is (as the Lalita, verse 1 33, also says), “ easily worshipped ” [stikMyadhyd), without bodily pain by fasting, etc., without restrictions on the mode of meditation. In the Kurma Pi*, the Lord describes to Himavat an easy mode of worsMp if he be unable to meditate on the Supreme Form. The Devi is also "easily pleased” (Lalita, verse 162, kshipraprasddini) — that is, even by a little worship as the Saura and Shiva Puranas say of the Lord of Uma, with whom the Devi is one,

^ Devi is “ all-bewildering ” [SavvamoMm). In Kurma Pr., Shiva says : " This Maya, is dear to me by which the world is bewildered. I bewilder the whole universe with the Devas, Daityas, and men.” The operation of the idmasiha guna veils from them the truth. Even Muni^ suffer, who, being ignorant (of Thee), Do not adore Thy thought-transcending lotus feet, And are set upon the worship of sun and lire." By them, even though they read hundreds of Shruti,^ The Supreme object of desire'^ is not known, which is the essence of all Vedas. Methinks it is Thy (three) gunas, The power of which is so famed on earth. Which makes men turn away from devotion (to Thee), And attaches them to Vishnu, Isha,® Bhaskara,® Ganesha, By (the teaching of) various Agamas^ of their own devising.® 0 Ambika ! (so great is Thy mercy) That Thou art not angry with. But showest kindness to, and maketh greatly prosperous Even those who, skilful in the mantra of delusion,® 1 The Mirkandeya Parana says ; " That Divine Devi Mahamaya forcibly draws away the minds of even the .sages {Mtmis), and leads them into confusion.” 2 Because they are pratyakshadevatd - — that is, visible, and She, the .supreme ground of them, is beyond vision, mind, and speech.

3 I'hc reading of much shruti (revelation) teaches them nothing, for their ignorance conceals from them its true meaning. ^ Pavamdvthatattva. Sankhya says that there arc two different kinds of artha or object. One is bhoga (enjoyment), the .second, which IS the supreme object (param^t/ia) is mohsha (liberation). The one exists in the current issuing from Devi [A vidyd ) , the other returns on the other current, which draws, to the Devi {Vidyd), ® Shiva. 8 Smi [Svryya], Here used generally for Shdsira, though also used in a special sense as denoting Veda andTantra,to the latter of which, Nilakantha perhap.s refers. Ndndtantraihmohakaih (“many deluding Tantras”). The reference is here to the dualistic scriptures. Svabuddhirachitainiividhdgamaishcha (“ composed by themselves ”). ‘j’ Mohamantranipunang, Make the best of meiA turn away from Thy feet By Agamas made by themselves,^ Teaching of devotion to Hari and Hara.^ In the Satya age^ the sattva guna^ was very powerful, Therefore there were no xA,sadagama5 ® But in the Kali age learned folk conceal Thee (from the people) , xA.nd adore those Devas imagined by them (to be objects of worship) ? ^ According to Nilakantha, Brahmanas. 2 Literally, "said by themselves" {svoktagamaih) — that is, as Nilakantha says, pumshapramteigamaih (or Agamas composed by men and not revealed by Shiva).

® Vishnu and Shiva who are themselves only the children of the. Mother, and as much creatures, though of the highest kind, as others are.: ^ The first and best of the four ages : Satya, Treta, Dvapara, and Kali, the commonly supposed present age. In the second virtue {dhatmma) decreased by a quarter in the second by a half, and in the present or Kali age only a quarter of dharmma remains. ® The gtina, which manifests on the moral plane as goodness. ® Literally, "bad Agama," a name applied by some to the Tantra of the "downward current” {arddharetas), but here has a general significance to all Shdstra, whether Tantra or otherwise, of a dualistic iasachchhdstrdni). Turyye yuge bhavati chSiibalang gunasya, Turyyasyatena mathiidnyasaddgamdni tvang, • Gopayanti nipundh kavayah kedauvai Tatkcdpitdn sumgand napi sangstuvanti. " Imagined by them ” (tatkalpiidn). This does not mean that the Devas do not exist. Hari, Hara, Isha, Ganesha, Bhaskara, and others have been mentioned in previous verses. The verse is stiitivdda, in wliich that wMch is its direct object, is dealt with to the exclusion of all others. Wliat is meant is that She alone is to be worshipped and not any other. Kalpand is to mistake one thing for another. Thus the world is taken {kalpitd) to be real when the Brahman alone is so. And so, too, mother-of-pearl is mistaken for silver {shuktirajatakcUpemd), or a rope for a snake {rajjusarpakalpand) ; so people take the Devas to be the ultimate object of worship when it is only the Devi whose manifestations they are, who is such.

in whom the sattva guna“ is very ^ure, Who art the giver on earth of the fruit of liberation, Who art perfect in yoga® and the supreme knowledge. Such never again suffer pain in the womb of a mother.^ They are only praiseworthy who are absorbed in Thee. Chitshaktf is in Pammdtmd, Therefore also it is manifested® in the world, Wherein it is known as the cause of its creation, maintenance, and destruction.'^ Who else in this world without Thee and of his own power Is able to create, move, and destroy ?® 0 Mother of the world ! • Can the Taitvas,^ deprived of create the world ? They are lifeless things ^ Yogasiddham, The manifested Devi as UmS, was a great yogtni. ^ Are never reborn. According to Hindu ideas the child suffers great pain and misery in the womb of its mother, the remembrance of wliich is lost on its birth to the world. ® That is, chaifanya (Nilakantha). See the Sangkshepashariraka. ® In name and form ^ Bhavakntyakartd. Literally, ” performer of worldly action ” — that is, those stated. For, according to Vedanta and Nyaya, it works therein by its Shakti, though in Sankhya the Purusha is merely an enjoyer, spectator, and witness {bhoktd, drashtd, sakshi).

® The twenty-four beginning with Mahat, 11 Jardni : mere matter but for the informing life of the Goddess. O Devi ! can the indriyas^ with their objects and functions,^ Bear fruit without Thee ? O Mother 1 had you not as Svdhd^ been the cause thereof, Even the Devas could not have obtained their enjoined own portion, Offered in sacrificial rites by Munis^ Therefore Thou maintainest the whole woprld.® By Thee all this universe was in the beginning of things created ; Thou protecteth the Regents of the Quarters among whom Hari and Kara are foremost. At the. dissolution of things Thou devourest the whole universe. That which has been done by Thee from the creation Even Devas® know not. What, then, shall we say of unfortunate men ? iThe so-called “senses” of knowledge {Jnanendriya). viz.: Chaksu (eye). Shrota (ear), ghrdna (smell), rasand (tongue), ivak (skin) and of action {hannendriya) ; viz., Vak (speeck). pant (hand), pada (feet), pdyu (anus), upastha (genitals). 2 ^Idyiydnigunakarmayutdni. Thus, form- {fupa)^ is the gtma or object {vishaya) of the eye, and darshana (or seeing), its function {karma). .... , -r e 3 The used inAgwArjya and Wife of Agm. « get nothing from the homa. Their Shastric portion- they obtain by virtue only of the Devi as Svdhd, the cause ther^f.

then tlie whole world is maintained, as the Devas are Her agents m the maintenance thereof. , . , t-, 0 Manujd. which here, according to Nilakantha, includes Devas. O Mother ! Thou hast by slaying the greatly formidable Asura, Who assumed the form of a buffalo/ Even the Vedas know Thee not as Thou really art/ Small of intellect as we are how can we praise Thee ? O Mother ! Thou hast accomplished a great work In destroying this wicked foe of ours, A thorn painful beyond all thought (In the side of) the whole world. Thy fame will spread throughout the whole universe. Do Thou, whose power is known to be incomparable, By Thy mercy protect us.^ 1 The Demon MaMsha. ^ Gcitingtava yathdrthataya na. jagmiih. ‘ ‘ Devi, thus praised, said in soft, sweet voice, ‘ Oh, best of Devas, tell Me what other thing most difficult arid hard to accomplish you would have Me do ?' ’* ANNAPURNA (ANNAPURNASTOTRA) By SHANGKARACHARYYA O AIother Annapurna Ishvari,^ who ever bestoweth happiness, Granting gifts and dispelling fear. . O mine of gems of beauty, Who washeth away all sin, Who giveth purity to Thy devotees, Who purifieth the mountain range,^

Which is uiidestroyed even at the time of dissolution,** Presiding Deity of Kashi,® Maheshvari® in every truth, O vessel of mercy ! grant me aid. O Thou who hast clothed Thyself in cloth of gold, Decked with ornaments made of many and varied gems, Whose breasts rounded like a water-jar,'^ Are resplendent with their necklace of pearls. Whose beauty is enhanced by the fragrance of the Kashmir aloe. 1 The name of the Devi, the " bountiful Lady ” who gives food and presides over Kashi, the Holy City of Benares. 2 Feminine of Ish vara or Lord. incarnated as Parvvati, daughter of Himavat, the Mountain-King. i * Pra/flya, the destruction of the world. , ® Benares (see note i). ® Great Ishvari (see note z). O Devi ! who presidest over the city of Kashi/ O Mother Annapurna Ishvarl/ O vessel of mercy, grant me aid I O giver of the bliss of Destructress of enemies/ Inspirer of devotion to dharmma and artha^ \^''ho art lustrous as the light waves of sun, moon, and fire. Protectress of the three worlds,® Giver of all dominion'^ and all desires, Presiding Devi over the city of Kashi, O vessel of mercy, grant me aid !

Thou who maketh Thy dwelling in the cave of Mount Kailasa,® Who art Gauri,® Uma,^® and Shankari,^^ Kaumari,^^ ^ Benares (see note i, p. 159)- ^ Fenrinine of Ishvara or Lord. 3 Union of the human ijivatma) with the supreme [pammatma) soul effected through the practice of Yoga. ^ That is, sin. ® Two of the fourfold aims {Chaturvarga) of sentient being — viz., dharmma (religion duty, etc.), artha (wealth, wherewith life is sustained and religious sacrifices arc effected), Kama (desire which prompts great achievements and fulfilment), and moksha or liberation. ® That is, Bhuh, Bhuvah, Svah, the terrestrial atmospheric and the heavenly spheres, Aishvaryya (lordship). whereto as KundalinI She repairs. ^ The daughter of Guru, the King of mountains (see p. 67, note 5). Gaurl also means “ fair.” great austerities that She might be the Spouse of Shiva, upon which Her mother, endeavouring to persuade Her, said, U (“ Oh ”), ma (” not ”). As it is said by Kalidasa in the first Canto of the Kumarasambhavam : “Umetimdtydtapasonishiddhdpaschddumdkhydng sumukhlfagdmaK {“ By the words U, Ma, She was thus forbidden by Her mother to practice austerity, thereafter the pure Uraa obtained Her name.”) TJma is Kumari, who has renounced all attachment, and is devoted to Her Lord, A sutra runs, Jchchhdshaktih Umd kumari ” (The energy

Who giveth us power to understand the meaning of Nigama^ Thou art the letters of the vija^ Ong,® Opener of the panels of the door of liberation/ Presiding Devi over the City of Kashi, O vessel of mercy, grant me aid ! Thou supporteth all beings visible and invisible. Whose belly is the vessel which contains the universe® the Tantra in the form in which the Devi is guru and Shiva, sishya As it is said ; In the Lalita the Devi is addressed as nijajnarupd nigama (the nigama •ire the expressions of Thy commands). 2 The Tantrik (" seed ”) mantras, such as Hring, Hung, Kllng, etc. Mantras are classified according to the syllables they contain. 2 The Mahamantra Oni, composed of A + u+m, coalesced by sandhi into Om. The three varnas signify the three members of the Trimurti, Brahma, Vishnu, and Shiva, who, as the Rudrayamala says, are born of the Pranava {Om), and though in appearance three are yet one [ekamurtistraya devcih). From the Pranava all Devas, Vedas, sun, moon, and all being comes by the power of Devi, the supreme Shakti. ^ Moksha, or unity with the supreme, and therefore liberation from rebirth in the phenomenal world.

® Brahma ndabkdndodari. The Brahmdnda (universe) is the “mundane egg ” of Brahma. Notes contimiei front previous page — of will is Uma the unmarried). The Commentary on this sutra, cited by Bhaskararaya, says : “ The eternal state is his whose mind has ascended the degrees of yoga called vismaya, and who realizes the supreme Bhairavata (an aspect of Shiva). That Yogi obtains at length 'the Ichchhdshakti called the Supreme Queen {Parabhatidrika) known also as Kumar!.” Name of the Devi as Spouse of Shankara, the benefactor. ^2 Name of the Devi as one of the ashtandyikd -OSid. Spouse of Deva Kartikeya, Thou discloseth the subject of the drama of Thy own play. And art the fount of the light of wisdom, Pleasing the mind of the Lord of the universe, Presiding Devi over the City of Kashi, O vessel of mercy, grant me aid ! Ishvari of all men on earth, The waves of Thy blue-black hair look (beautiful) like plaits. Ishvari who ever giveth food, Bestower of happiness to all, who advanceth all people, Presiding Devi over the City of Kashi, O vessel of mercy, grant me aid ! Thou givest all instruction onwards from the time of initiation,^

And art the cause of the threefold manifestation of Shambhu.^ Scented with the Kashmir aloe, Thou art the Ishvari of the three regions.^ Thou art triple waved, ^ And the night of dissolution. Thou art the cause of all lasting things. And fulfiller of the desires of those who desire. It is Thou who maketh the greatness of peoples. Presiding Devi over the City of Kashi, O vessel of mercy, grant me aid ! ^ Diksha, through which each Hindu passes by reception of his mantra. It is said sometimes that initiation is the third birth, the first being that from the mother, the second is upanayana (investiture with sacred thread), and, the third is initiation. The Tantras speak of thirty -two Dikshas, from Sudhavidya to Anuttara. 2 That is, as creator, maintai^ier, and destroyer. 3 Bhuh, Bhuvah, Svah (9ce ■p. 70, note 5). For She flows in the form of the three sacred rivers: Ganga, Yamuna, and Sarasvatl. ■ Thou, Devi, art adorned with all various kinds of gems, Daughter of Daksha/ Beautiful, pleasing the world, With the sweet milk of Thy left breast.^ Thou art Maheshvari, for Thou givest prosperity to all, For Thou givest welfare, And fuliillest the desires of your devotees.

Presiding Devi over the City of Benares, O vessel of mercy, grant me aid ! Thou art She who shinest with the brilliance of millions of suns, moons, and fires, Whose earrings are brilliant as the sun, moon, and fire. Who art the cause of the colour of both sun and moon. Who holdeth a rosary,^ a book,^ a noose, and a goad.^ Presiding Devi over the City of Benares, O vessel of mercy, grant me aid ! Great dispeller of all fear, Mother, who art an ocean of mercy, In very truth the ever auspicious giver of salvation. The cause of the beauty of Vishveshvara,'^ It was Thou who made Daksha to weep.® Dakskayajna, reappeared as Parvati. 3 Mala. * which is also known as the Vidyamttdru. s Seep. 28, note 9. ® The warrior caste. Lord of the universe. are two Dakshas — Prajapati, and a human king, an incarnation of the former. Though Shiva destroyed the sacrifice, Devi was the instrument. The Lalita, verse 120, addresses the Devi both as Ddkshayanl (daughter of Daksha) and Dakshayajnavindsinl fdestrover of the sacrifice of Daksha). Remover of all ills, Presiding Devi over the City of Benares, O vessel of mercy, grant me aid I

O Annapurna ! who art ever full (of bounty). Who art dear to the life of Shankara, O Parvvati, give me aid ! My mother is Devi Parvvati, Mv father is Deva Maheshvara, My friends and relatives are those who are devoted to Shiva, 1 1 j And the three regions^ are my fatherland. 2 ihid. ® See p. 70, note 5. O Mother Ganga! co-wife^ with the daughter of Himalaya, Thou art the necklace on the dress of the Earth,® And the banner staff whereby one ascends to Heaven. 0 Bhagirathi T pray to Thee. May my body perish after it has lived on Thy banks, After it has drunk Thy pure water And swung on Thy waves. And has remembered Thy name and cast looks on Thee. O Mother Ganga ! O deliverer from Hell ! Even a bird living in the hollow of a tree growing on Thy bank, Even a fish or a tortoise living in Thy waters Are greater than a King worshipped by his enemies’ wives, Made afraid by the sound of the bells on the necks of his maddened elephants.® ^ From the Vnhatstotraratnakara, edited by Jagannatha Mehta (Benares). ^ So named as having been called down by Bhagiratha, Vide ante. p. I2S, note 5.

s When the bells are rubbed against the necks of the elephants. The picture is one of victory, pomp, and beauty, Not even a bull or a bird or a horse. Nor a serpent nor an elephant, Suffer the pains of rebirth and redeath If they live at Kashi^ on Thy holy banks. Better off are they than even a Raja living else where, Fanned though he be with the chouris^ of courtezans,^ Whose ever moving golden wristlets sweetly tinkle. O our Supreme Lady Bhagirathi O wanderer in the three regions R When shall it be that I shall be fanned By the hands of heavenly women® with their beautiful chouris ? ^ When, too, shall I be happy enough to see. my body Pecked by crows, devoured by dogs, drawn along the eaith by jackals. Carried by Thy currents, tossed upon Thy banks, And borne by Thy waters to and fro ? May the daughter of Jahnu'^ be ever victorious and protect us, She who is like the fresh fibrous stem of the lotus-like Like a garland of jasmine® flowers on the head of Shiva, ^ Benares. ^ Whisis made of yak tails. 3 Varastn. ■* See p. 165, note 4, , . '

® See p. 70, note $. . ■ ’’ See p. 125, note 5, , s Gangs was born from the feet of Vishnu. ® Malati. Ganga, on Heir fall from Heaven, touched the head of Shiva. There Her white encircling stream is compared to a wreath. Like the banner of victory of Lakshml presiding over liberation, Slie"^ who cleanses us of the stain of sin arising from the Kaliyuga.^ May Thy sacred water be pure for my daily bathing., Thy water covered with leaves of palm and tamala^ Oi Sala}^ and pine, with all their creepers On which play no rays of the SunA White and brilliant, like the conch, the Moon, and the water-lily. Stirred by the rising breasts of the wives of the Gandharvas, Devas, Siddhas, and Kinnaras,'^ What time they bathe therein. May the water of Ganga, who ever charms, sanctify us ; She who has fallen from the feet of the enemy of Mura,® Who wanders upon the head of the enemy of Tripura,'^ The Destructress of sins. May the auspicious water of Ganga ever purify us ; The Destructress of sins, the great enemy of sins, Adorned with waves, wandering in the mountains, Piercing through the caverns of the Lord of mountains® With roaring sounds.

Stealer of the dust from the feet of Lord Hari.® 1 That is, Ganga. 2 xi^e fourth and worst of the ages. Names of trees. The reference to pine and palm show the descent of the stream from the Himalaya to the plains of Bengal. ^ In the caverns of the Himalaya. Classes of minor divinities or 'Devayoni. ® That is, Shrikrishna (Vishnu), who slew the Daitya Mura. That is, Shiva, who conquered the three cities made of gold, silver, and iron of the three Asuras Kamalaksha, Tarakaksha, and Vidyunmali respectively. s Himalaya. ® Vishnu, from whose feet She was born. Whosoever at early dawn, Having cleansed his body And purified his mind . r i rr t i Of all uncleanliness arising from the sinful Kaliyuga, Reads this hymn to Ganga composed of eight verses, Shall never fall into the ocean of the world again. But shall attain liberation. 0 Mahalakshmi ! I salute Thee, Thou art Mahdmaya^ and Shrtpiiha? Worshipped art Thou by Devas, Holder of conch, disc, and mace.^ 0 Mahalakshmi ! I salute Thee. I O Mahalakshmi ! I salute Thee. Mounted art Thou on the back of Garuda.^ Thou art a terror most formidable to Asura Kola.

I Thou removeth all sins. I 0 Devi Mahalakshmi ! obeisance to Thee. I O Mahalakshmi ! I Thou knowest all. I Giver of boons art Thou to all ; I Formidable terror to the wicked ; I Remover of all pain and sorrow. I 0 Devi ! salutation to Thee, I 1 From the Vrihatstotraratnakara, edited by Jagannatha Mehta I 2 siie is both the Autlioress and Victrix oi Maya (delusion), the I supreme Shakti. ® Abode of wealth and beauty. The inaplements held by Vishnu Her Spouse. “ The bird king carrier \yahar,(i) of Vishnu. 0 Devi Mahalakshml ! Thou art the giver of intelligence and success, And of both worldly enjoyment and liberation. Thou art the self of Mantra} 0 Mahalakshmi ! obeisance to Thee. Thou art without beginning or end, 0 Supreme Devi Mahalakshmi 1 Thou art the primeval power, And art -born of yoga . 0 Mahalakshnri ! salutation to Thee. Thou art both gross and subtle,^ Thou art terrible and a great power, Thou removeth all great sins. O Mahalakshmi ! obeisance to Thee. O Devi Mahalakshmi ! Thou art the supreme Brahman, Thou art the great Lord‘d And Mother of the world. 0 Mahalakshmi ! salutation to Thee.

0 Devi clad in white raiment,® Adorned with varied gems. Mother and upholder of the world art Thou. O Mahalakshmi ! obeisance to Thee. ^ MantratmiM (see Introduction), ® See Introduction. ® Mahodan, for ail things are in Her, ^ Mahe.shvari. Supreme Shakti has all the attributes and qualities of the rc.st. The Sddhaka} who ever rcads^ this hymn to Mahalakshml, Composed of eight verses, Attains a kingdom and all success. Whosoever reads this hymn once a day Is freed from sin. He who reads it twice a day Has ever abundance of paddy^ and wealth. Whosoever reads this hymn thrice a day, All his great enemies perish ; Mahalakshml ever bestows Her grace on him, Grants him all boons, And does him all good. ^ Worshipper. See Introduction, Mahanirvana Tantra, sub voc, placed on paddy, which is kept in the Tliakurghur for a whole year, and then thrown into the Ganges, I CONTEMPLATE the good Guru who is Light Itself,® Sitting with his Shakti'^ In the lotus of the head,® Two-armed, gracious, very gracious, Whose moon-like face is full of grace, Making with his hands the gestures which grant boons and dispel fear.® Such as recite'*' thy primordial golden vlja

Attain all prosperity and fortune. ^ Triputa and Tripura are separate Devis, but the former is antargatu of Tripura — that is, forms part, 'is included in, and a particular manifestation of Tripura. In the same way the Levis Ekajata, Nilasarasvati, Ugratara, Mahogra, are each antargata of Tara. 2 Tantrasara, p. 571. ^ Prahashasvarupa. Prakasha is" light and manifestation. ® That is, the Sa^flsram^adwff. ® That is, he is making the two mudras called vara and abhaya respectively. Literally, "make " (seep. 96, note 4). in tile text, but must be spelt out. Thus the Sanskrit is vakanivahnisangsthang trimurtyd prajushtang shashankenayuMam — that is, “ vahatn with vahni attended by trimurti, combined with shashdngka.’ ’ Vakam~“ sh ” [tdlavya). Vahni is the " fire.” = " r,” trimurti = the long vowel i, and shashangka, the moon in " whose lap is the hare,*’ or *' man in the moon ” i=*“ ng ” (anusvdra). Sh4'r-{-i+ng = shrlng, the Lakshmwlja (see the Adyakalistotra of Mahanirvana Tantra, p. 54, ante). He who contemplates Thy second vlja, Adored by numbers of Devas, The chiefs of men who meditate upon Thy vlja, Lustrous as the sun, Charm the three worlds, And by recitation thereof become like unto Ishvara,

0 beloved of the enemy of Smara I® Those who contemplate Thy body^ thrice® and recite these three vijas^ ^ Literally, Nabhovahni (not vdyu, as the text has it, for the vdyu vlja is yang] ; mishvam (not mitram as Prasanna Kumara Shastri’s edition has it) ; tatQvdmanetmm sudhd dhdmavimbani myojyaikdvakiram — that is, nabhas combined with vahni, and then vdmanetra and the receptacle of nectar (the moon) applicable in the case of Ekavaktra. Nabhas = “ ha” or “ bha” (here the former), vahni—” ra,” vdmaneti'a—long I, ths moon is anusvdra {"ng”). H+r-|-iH-ng= Hrlng, known as the nidyd vlja. Then the shloka more clearly points to the vlja meant by saying it is that applicable to Ekavaktra. The latter is the Bhairava of Bagalamukhi, whose vlja is also Hring. nddayuMani — that is, vlrinchi, hshiti and vdmanetra, togeth&r with the moon combined with ndda. Virinehi—” ha,” hshiti— ” La,” vdmanetra =slong I, the moon = ” ng ” (anusvdra). K+l+i4-ng = Kllng. The three elements of the mantra are given — viz., Shrlng, Hrlng, Kllng — but the actual vlja of Triputa is Shrlng, Hrlng, Kllng, Hrlng, Shrlng, Kllng, Kllng, Shrlng, Hrlng, ^ The Deva of love (Kama), of whom Shiva is described as the enemy, for he burnt Mm with the fire of his eye (see p. 39, note 3).

2 Literally, make japa. “ Thrice," as follows Shrlng, Hrlng, Kllng, Hrlng, Shrlng, Kllng, Kllng, Shring, Hrlng,” ® See last note. Render their enemies speechless, Lakshmi shines in their house, And they become the God of Love^ to women. The presiding JDevata of Speech Blesses their mouth with poetry and prose. Harmful animals cause them no harm, Even the Suras^ salute them. Their feet are the head ornaments of kings,® The siddhisf^ are in their hands. Malignant stars relinquish them. Let the Sddhaka meditate upon an eight-petalled lotus® Set upon a throne studded with various gems. Placed upon an altar Standing on the floor of a jewelled house Amidst a forest of Pcirijata trees.® Let him then meditate upon two angles'^ in the lotus. And the Devi Herself in the lotus as follows ; Her lustre is that of molten gold, With earrings® on her ears, Three-eyed, of beauteous throat, Her face like the moon, And bending from the weight of Her breasts.® * llie beautiful youth Kama. Cf. Verse s of Kai'puradi.stotra. ^ That is, he sets his feet on the heads of kings. ^ The great powei-,s, anima, laghima, etc. (seep, i6, note 3). 5 The heart lotus (not andhata) in which the IsUadevata worshipped.

s One of the celestial .trees (see p. 63, note 6.) 7 Yani. There are live yonis or ihakti angles in the ShrU 'hakra. « Kundala. 8 Subahshojanamriim. She holds in many arms, decked with diamonds and other gems, Two lotuses, a noose, ^ bow, golden goad," and flowery arrows/'^ Her body is adorned with great jewels, Slender is She of waist'* and beautifully girdled.® Her lotus feet glitter with beautiful anklets,® Crowned, adorned, and gracious. Holding two white fly-whisks,'^ a mirror, jewel-case,^ and a box filled with camphor.® Creatrix of the three worlds, Destructress of the pain of the world, Destructress and ruler of the world. Ever full of Bliss, Half of the letter Ha d® of the nature of the threefold VinduH 3 Pushpavdndm (see Comm Lalita, verse 2). According to the Yoginiliridaya, the noose is Ichchd ; the goad, jndna ; and the bow and arrows the kriyd shaktis respectively. SumadhySm, s She wears a chandrahara, so called because it has a moonlike ornament in its centre. ® Tuldkota. Chdmava or chowrie, the bu.shy tail of the Chamara (the yak; bos used as a fly-whisk or fan, an insignia of royalty, and also used as a streamer on the heads of horses. ® Karanda — (danghava pdtra.

which is put intoy>a« (betel). Hakdrdrddhavarndng — that is. She is Kdmakald-svarupd (see Adyakalistotram, p, 54, and the Kamakald vildsa, cited in the Lalita sahasranama, verse 73). Another name iox / Kdmakaldsvanipd is Kdmapiirasvampci. The half Ha resembles a vindu, of which there are three — viz., the vindtt at the base of tlie triangle from which the Akntha trikona emanated and the visaxgah above. See Kalicharana's commentary on the Padukapanchakam, edited by A. Avalon. Trivindusvanlpd — there are three such iU' Kamakald. It is Her I worship. The Sadhaka who, having thus for a long time contemplated Her On a y antral set before him, And welcomed® her with great devotion, Worshipping Her with Svayamhhu flower^ Attains, even though he be of the lowest® siddhi^ in the chaturvarga? Whoever after having done worship® Of Shri,® Shrlpati,^*^ Parvatt,^ Ishvara/^ Rati,^® and Kamadeva,^** Together with the Shadanga Devata^ of the Devi, Recites^® the mantra on Thy yantra}'^ Becomes a King among men. ^ Jndna, ichchhS, and kriyd shahtis of the Devi. 2 Diagram used in Tantrik worship (see p. 94, note 2). 3 With the avdhana mantra— -viz., iha dgacjia iha dgacha, iha tisMha, ilia iishtha atra adisMhdnam hnru mama pujdng, grihan a. (“ Come here, come here ! Stay here, stay here ! Make thy dwelling

here ; accept my worship ”)• ^ See Matrikabheda Tantra. The w'ord pushpa (flower) has here a technical sense. Pushpashabdena atra vituruchyate. Mdtrikdhhedaiantra pvarndnanusarena anurayah kanyaydh prathama eva rituratrii itchy ate. Tantrdntaretu vivdhitdydh eva bdlaydh rituratra vivakshitah. ® Pdmara, one who is low or vile, a very contumelious term. 3 Success, perfection, fruition. 7 That is, Pharma (religion, piety), artha (wealth), Kama (desire and its fulfilment), and Moksha (liberation). (See Introduction, Mahanirvana Tantra.) ^ ^ Pujd. ^ Lakshml. 10 Vishnu. Devi as daughter of Himavat. 13 Spouse of Kama, the God of Love. Ill The God of Love. 16 That is, the six avarana or attendant Devatd on the Devi. 1'? See p. 94, note 2. Having worshipped the two nidhis^ Shankha and Padma, On the two sides of the lotus. And the Mahishis,^ regents of the quarters,® and their weapons, Attains, even though he be of the most vilc,"^ the eight siddhis^ of vShiva. Thou art the earth, Vidhdtrl,^ of the world f Thou art water, and in the form of Vishnu preserveth the world; Thou art fire, and in the form of Rudra destroyeth thq world ; Thoii existeth in the form of Aishvaryya 'P Thou art the air of the world.

^ There are eight gems or treasures of Kuvera — viz., padma, niahdpadma, makava, kachchchapa, mukunda, n\la, nanda, shankha. The Markanderya Purana gives the meaning of nidhi in the following shloka (“ Lakshmi is the presiding Devatii of the vidyd, called Padmini, The nidhis are Her supporters. Listen while I speak of thent ”) : Stan me nivadatah shritiu, ~ That is, the Shaktis Bralimi, etc. The lokapdlas or guardians of the points of the compass (N., N.W., W., S.W., N.E., E„ S.E., and S. Indra, Yama, Varuna, Kuvera, Vivasvat, Soma, Agni, and Vayu). ^ Pdmar a {vide ante, p. 176, note 5), ^ A nimd, Laghima, etc. (see p. id, note 3), ® Vidlultn — Oreiitxi'&', but both the terms Vidhaifi and Creatrix of the world arc used in the text. ^ The six aishvaryya are SAri (beauty and auspiciousneiss), Kjryyi* (power), jndna (wisdom), Vairagya (dispassion), Kirti (glory), and Mdhdtmya (greatness). Bhagavan is He who is possessed of these six aishvaryya. All these are in the Devi who is hence called Bhagavati (see Devi Bhag Pr., Shaktirahasya ; Bhaskararaya {op.cit,, verse 65), and as here, Aishvaryya rupd. Tlion art the primeval and auspicious one,^ Spouse of Shambhu ® refuge (of Thy worshippers).

Who ever moves in the BYahmaranihva^ of the world The supporter of all, yet Thyself without support. The only pure One in the form of ether,® O BhavanI ! be gracious to me. Thou hast humbled the pride even of the Rishis By plunging them into the ocean of the world. Thou art intelligence and bliss and light itself.® How, then, can I know thee ? O Bhavani 1 be gracious to me. O Bhavani ! even an ignorant man'^ Who, meditating on Thy form, recites® Thy mantra a lakh of times Acquires all poetic power. And those things in the three worlds which are most difficult of attainment. O Bhavani ! be gracious to me. Thou art that which supports® and that which is supported.^® Thou pervadeth the wwld, ^ Adya. 2 Shim, voc. of Shiva, feminine of Shiva. *■ The opening in the top of the head, whence in the case of yogis the sotil on death issues. 3 Ahdshahalpd, 8 pyakdshasvarupa. ^ Mandachsla. 8 Makes japa. ® Adhdrashaktu “ Tvdmeidheyarupd, And art in the form of the world which is pervaded by Thee.i Thou art both negation® and existence.® O Bhavani ! be gracious to me. Thou art the atom^ and ever-pervading.®