The Vision of the Devi's Cosmic Form and the Gods' Hymn of Praise

Verse 1 (devibhagavatam.7.33.1)

देव्युवाच । मन्मायाशक्तिसङ्क्लृप्तं जगत्सर्वं चराचरम् । सापि मत्तः पृथङ्माया नास्त्येव परमार्थतः

devyuvāca | manmāyāśaktisaṅklṛptaṁ jagatsarvaṁ carācaram | sāpi mattaḥ pṛthaṅmāyā nāstyeva paramārthataḥ

The Devi said: This entire universe, moving and unmoving alike, is fashioned by my power of Maya; and that Maya itself is not, in truth, anything separate from me — from the standpoint of ultimate reality, it simply does not exist at all.

Verse 2 (devibhagavatam.7.33.2)

व्यवहारदृशा सेयं विद्या मायेति विश्रुता । तत्त्वदृष्ट्या तु नास्त्येव तत्त्वमेवास्ति केवलम्

vyavahāradṛśā seyaṁ vidyā māyeti viśrutā | tattvadṛṣṭyā tu nāstyeva tattvamevāsti kevalam

From the standpoint of ordinary experience this is known by the names Vidya or Maya; but from the standpoint of ultimate truth it does not exist at all — only the one Reality alone exists.

Verse 3 (devibhagavatam.7.33.3)

साहं सर्वं जगत्सृष्ट्वा तदन्तः प्रविशाम्यहम् । मायाकर्मादिसहिता गिरे प्राणपुरःसरा

sāhaṁ sarvaṁ jagatsṛṣṭvā tadantaḥ praviśāmyaham | māyākarmādisahitā gire prāṇapuraḥsarā

It is I who, having created this whole universe, enter into it — accompanied by Maya and by karma, going before it, as it were, in the form of the life-breath, O Mountain.

Verse 4 (devibhagavatam.7.33.4)

लोकान्तरगतिर्नोचेत्कथं स्यादिति हेतुना । यथा यथा भवन्त्येव मायाभेदास्तथा तथा

lokāntaragatirnocetkathaṁ syāditi hetunā | yathā yathā bhavantyeva māyābhedāstathā tathā

For were it otherwise, how could passage from one world, one body, to another ever occur? It is for this reason that, exactly as the divisions within Maya arise, so too do these apparent divisions among souls.

Verse 5 (devibhagavatam.7.33.5)

उपाधिभेदाद्भिन्नाहं घटाकाशादयो यथा । उच्चनीचादिवस्तूनि भासयन्भास्करः सदा

upādhibhedādbhinnāhaṁ ghaṭākāśādayo yathā | uccanīcādivastūni bhāsayanbhāskaraḥ sadā

Just as the ether appears divided into the ether-of-the-pot and so forth, only through the difference of its containers, so too I appear divided only through the difference of the limiting adjuncts. Just as the sun forever illumines all things alike, whether high or low —

Verse 6 (devibhagavatam.7.33.6)

न दुष्यति तथैवाहं दोषैर्लिप्ता कदापि न । मयि बुद्।ह्ध्यादिकर्तृत्वमध्यस्यैवापरे जनाः

na duṣyati tathaivāhaṁ doṣairliptā kadāpi na | mayi bud|hdhyādikartṛtvamadhyasyaivāpare janāḥ

and is never tainted by their faults, so too am I never, in any way, stained by fault. It is other people alone who wrongly superimpose upon me the agency that truly belongs only to the intellect and its like.

Verse 7 (devibhagavatam.7.33.7)

वदन्ति चात्मा कर्मेति विमूढा न सुबुद्धयः । अज्ञानभेदतस्तद्वन्मायाया भेदतस्तथा

vadanti cātmā karmeti vimūḍhā na subuddhayaḥ | ajñānabhedatastadvanmāyāyā bhedatastathā

It is only the deluded, and never the truly wise, who say the Self is the doer. Just as this appearance arises through the varying degree of ignorance, so too does it arise through the varying differentiation of Maya.

Verse 8 (devibhagavatam.7.33.8)

जीवेश्वरविभागश्च कल्पितो माययैव तु । घटाकाशमहाकाशविभागः कल्पितो यथा

jīveśvaravibhāgaśca kalpito māyayaiva tu | ghaṭākāśamahākāśavibhāgaḥ kalpito yathā

The division between the individual soul and the Supreme Lord is likewise only imagined through Maya — just as the division between the ether confined in a pot and the great unbounded ether is only imagined.

Verse 9 (devibhagavatam.7.33.9)

तथैव कल्पितो भेदो जीवात्मपरमात्मनोः । यथा जीवबहूत्वं च माययैव न च स्वतः

tathaiva kalpito bhedo jīvātmaparamātmanoḥ | yathā jīvabahūtvaṁ ca māyayaiva na ca svataḥ

In just the same way, the distinction between the individual soul and the Supreme Self is only an imagined one. And just as the multiplicity of souls exists only through Maya, and not of its own nature —

Verse 10 (devibhagavatam.7.33.10)

तथेश्वरबहुत्वं च मायया न स्वभावतः । देहेन्द्रियादिसङ्घातवासनाभेदभेदिता

tatheśvarabahutvaṁ ca māyayā na svabhāvataḥ | dehendriyādisaṅghātavāsanābhedabheditā

so too any apparent plurality of the Lord exists only through Maya, not by its own nature. This division is brought about solely by the differing impressions attached to the aggregate of body and senses.

Verse 11 (devibhagavatam.7.33.11)

अविद्या जीवभेदस्य हेतुर्नान्यः प्रकीर्तितः । गुणानां वासनाभेदभेदिता या धराधर

avidyā jīvabhedasya heturnānyaḥ prakīrtitaḥ | guṇānāṁ vāsanābhedabheditā yā dharādhara

Avidya alone, and nothing else, is declared to be the cause of the difference among souls. And that difference which arises, O Bearer of the Earth, through the varying impressions of the gunas —

Verse 12 (devibhagavatam.7.33.12)

माया सा परभेदस्य हेतुर्नान्यः कदाचन । मयि सर्वमिदं प्रोतमोतं च धरणीधर

māyā sā parabhedasya heturnānyaḥ kadācana | mayi sarvamidaṁ protamotaṁ ca dharaṇīdhara

that is Maya, and it, and nothing else, is ever the cause of difference at the highest level too. All this, O Bearer of the Earth, is woven through and through within me alone.

Verse 13 (devibhagavatam.7.33.13)

ईश्वरोऽहं च सूत्रात्मा विराडात्माहमस्मि च । ब्रह्माहं विष्णुरुद्रौ च गौरी ब्राह्मी च वैष्णावी

īśvaro'haṁ ca sūtrātmā virāḍātmāhamasmi ca | brahmāhaṁ viṣṇurudrau ca gaurī brāhmī ca vaiṣṇāvī

I am Ishvara, I am the Sutratma, I am the Cosmic Person, Virat; I am Brahma, Vishnu, and Rudra; I am Gauri, Brahmi, and Vaishnavi.

Verse 14 (devibhagavatam.7.33.14)

सूर्योऽहं तारकाश्चाहं तारकेशस्तथास्म्यहम् । पशुपक्षिस्वरूपाहं चाण्डालोऽहं च तस्करः

sūryo'haṁ tārakāścāhaṁ tārakeśastathāsmyaham | paśupakṣisvarūpāhaṁ cāṇḍālo'haṁ ca taskaraḥ

I am the sun, I am the stars, and I am the lord of the stars as well; I am the very form of beast and bird, I am the outcaste, and I am the thief.

Verse 15 (devibhagavatam.7.33.15)

व्याधोऽहं क्रूरकर्माहं सत्कर्माहं महाजनः । स्त्रीपुन्नपुंसकाकारोऽप्यहमेव न संशयः

vyādho'haṁ krūrakarmāhaṁ satkarmāhaṁ mahājanaḥ | strīpunnapuṁsakākāro'pyahameva na saṁśayaḥ

I am the hunter, I am the doer of cruel deeds, and I am equally the noble soul of righteous deeds; the form of woman, of man, and of neither — that too, without any doubt, is I alone.

Verse 16 (devibhagavatam.7.33.16)

यच्च किञ्चित्क्वचिद्वस्तु दृश्यते श्रूयतेऽपि वा । अन्तर्बहिश्च तत्सर्वं व्याप्याहं सर्वदा स्थिता

yacca kiñcitkvacidvastu dṛśyate śrūyate'pi vā | antarbahiśca tatsarvaṁ vyāpyāhaṁ sarvadā sthitā

Whatever thing at all, anywhere, is seen or is heard — within and without — I forever exist, pervading it entirely.

Verse 17 (devibhagavatam.7.33.17)

न तदस्ति मया त्यक्तं वस्तु किञ्चिच्चराचरम् । यद्यस्ति चेत्तच्छून्यं स्याद्वन्ध्यापुत्रोपमं हि तत्

na tadasti mayā tyaktaṁ vastu kiñciccarācaram | yadyasti cettacchūnyaṁ syādvandhyāputropamaṁ hi tat

There is no thing whatsoever, moving or unmoving, that is left untouched by me; and if such a thing existed, it would be nothing at all — as unreal as the son of a barren woman.

Verse 18 (devibhagavatam.7.33.18)

रज्जुर्यथा सर्पमालाभेदैरेका विभाति हि । तथैवेशादिरूपेण भाम्यहं नात्र संशयः

rajjuryathā sarpamālābhedairekā vibhāti hi | tathaiveśādirūpeṇa bhāmyahaṁ nātra saṁśayaḥ

Just as one single rope alone can appear, through mistaken perception, as a serpent or as a garland, so too do I alone appear in these various forms — as Ishvara and the rest — of this there is no doubt.

Verse 19 (devibhagavatam.7.33.19)

अधिष्ठानातिरेकेण कल्पितं तन्न भासते । तस्मान्मत्सत्तयैवैतत्सत्तावान्नान्यथा भवेत्

adhiṣṭhānātirekeṇa kalpitaṁ tanna bhāsate | tasmānmatsattayaivaitatsattāvānnānyathā bhavet

Nothing merely imagined can ever appear apart from the ground on which it rests. Therefore this world possesses whatever reality it has only through my own reality — it could not be otherwise.

Verse 20 (devibhagavatam.7.33.20)

हिमालय उवाच । यथा वदसि देवेशि समष्ट्याऽऽत्मवपुस्त्विदम् । तथैव द्रष्टुमिच्छामि यदि देवि कृपा मयि

himālaya uvāca | yathā vadasi deveśi samaṣṭyā''tmavapustvidam | tathaiva draṣṭumicchāmi yadi devi kṛpā mayi

Himalaya said: O Sovereign of the gods, exactly as you describe it — that this cosmic totality is itself your own embodied form — even so, O Devi, if you would show me your grace, I long to see it with my own eyes.

Verse 21 (devibhagavatam.7.33.21)

व्यास उवाच । इति तस्य वचः श्रुत्वा सर्वे देवाः सविष्णवः । ननन्दुर्मुदितात्मानः पूजयन्तश्च तद्वचः

vyāsa uvāca | iti tasya vacaḥ śrutvā sarve devāḥ saviṣṇavaḥ | nanandurmuditātmānaḥ pūjayantaśca tadvacaḥ

Vyasa said: Hearing his words, all the gods, Vishnu among them, rejoiced with delighted hearts and praised what he had said.

Verse 22 (devibhagavatam.7.33.22)

अथ देवमतं ज्ञात्वा भक्तकामदुघा शिवा । अदर्शयन्निजं रूपं भक्तकामप्रपूरिणी

atha devamataṁ jñātvā bhaktakāmadughā śivā | adarśayannijaṁ rūpaṁ bhaktakāmaprapūriṇī

Then, understanding the wish of the gods, that auspicious one — who milks fulfillment for her devotees' every desire — showed them her own true form.

Verse 23 (devibhagavatam.7.33.23)

अपश्यंस्ते महादेव्या विराड्रूपं परात्परम् । द्यौर्मस्तकं भवेद्यस्य चन्द्रसूर्यौ च चक्षुषी

apaśyaṁste mahādevyā virāḍrūpaṁ parātparam | dyaurmastakaṁ bhavedyasya candrasūryau ca cakṣuṣī

They beheld that supreme, transcendent cosmic form of the Great Goddess — whose head was the very heavens, whose two eyes were the moon and the sun,

Verse 24 (devibhagavatam.7.33.24)

दिशः श्रोत्रे वचो देवाः प्राणो वायुः प्रकीर्तितः । विश्वं हृदयमित्याहुः पृथिवी जघनं स्मृतम्

diśaḥ śrotre vaco devāḥ prāṇo vāyuḥ prakīrtitaḥ | viśvaṁ hṛdayamityāhuḥ pṛthivī jaghanaṁ smṛtam

whose ears were the directions of space, whose speech was the gods themselves, whose breath was declared to be the wind, whose heart, they say, was the whole universe, and whose hips were the earth.

Verse 25 (devibhagavatam.7.33.25)

नभस्तलं नाभिसरो ज्योतिश्चक्रमुरःस्थलम् । महर्लोकस्तु ग्रीवा स्याज्जनोलोको मुखं स्मृतम्

nabhastalaṁ nābhisaro jyotiścakramuraḥsthalam | maharlokastu grīvā syājjanoloko mukhaṁ smṛtam

The vault of the sky was her navel, the wheel of the constellations her breast; the world called Mahar was her neck, and the world called Jana, they say, was her face.

Verse 26 (devibhagavatam.7.33.26)

तपोलोको रराटिस्तु सत्यलोकादधः स्थितः । इन्द्रादयो बाहवः स्युः शब्दः श्रोत्रं महेशितुः

tapoloko rarāṭistu satyalokādadhaḥ sthitaḥ | indrādayo bāhavaḥ syuḥ śabdaḥ śrotraṁ maheśituḥ

The world called Tapas, lying just below Satyaloka, was her upper brow; Indra and the other gods were the arms of that Great Sovereign, and sound itself was her sense of hearing.

Verse 27 (devibhagavatam.7.33.27)

नासत्यदस्रौ नासे स्तो गन्धो घ्राणं स्मृतो बुधैः । मुखमग्निः समाख्यातो दिवारात्री च पक्ष्मणी

nāsatyadasrau nāse sto gandho ghrāṇaṁ smṛto budhaiḥ | mukhamagniḥ samākhyāto divārātrī ca pakṣmaṇī

The twin Ashvins, Nasatya and Dasra, were her two nostrils; smell itself, the wise say, was her sense of smell; fire was declared to be her mouth, and day and night were her two eyelids.

Verse 28 (devibhagavatam.7.33.28)

ब्रह्मस्थानं भ्रूविजृम्भोऽप्यापस्तालुः प्र्कीर्तिताः । रसो जिह्वा समाख्याता यमो दंष्ट्राः प्रकीर्तिताः

brahmasthānaṁ bhrūvijṛmbho'pyāpastāluḥ prkīrtitāḥ | raso jihvā samākhyātā yamo daṁṣṭrāḥ prakīrtitāḥ

The world of Brahma was the arch of her brow, the waters were declared to be her palate; taste itself was named her tongue, and Yama was declared to be her teeth.

Verse 29 (devibhagavatam.7.33.29)

दन्ताः स्नेहकला यस्य हासो माया प्रकीर्तिता । सर्गस्त्वपाङ्गमोक्षः स्याद् व्रीडोर्ध्वोष्ठो महेशितुः

dantāḥ snehakalā yasya hāso māyā prakīrtitā | sargastvapāṅgamokṣaḥ syād vrīḍordhvoṣṭho maheśituḥ

The subtle power of affection was her teeth, Maya itself was declared to be her smile; creation was the mere sidelong glance of that Great Sovereign, and modesty was her upper lip.

Verse 30 (devibhagavatam.7.33.30)

लोभः स्यादधरोष्ठोऽस्याधर्ममार्गस्तु पृष्ठभूः । प्रजापतिश्च मेढ्रं स्याद्यः स्रष्टा जगतीतले

lobhaḥ syādadharoṣṭho'syādharmamārgastu pṛṣṭhabhūḥ | prajāpatiśca meḍhraṁ syādyaḥ sraṣṭā jagatītale

Greed was her lower lip, and the path of unrighteousness was her back; Prajapati, the creator of this world, was her generative organ.

Verse 31 (devibhagavatam.7.33.31)

कुक्षिः समुद्रा गिरयोऽस्थीनि देव्या महेशितुः । नद्यो नाड्यः समाख्याता वृक्षाः केशाः प्रकीर्तिताः

kukṣiḥ samudrā girayo'sthīni devyā maheśituḥ | nadyo nāḍyaḥ samākhyātā vṛkṣāḥ keśāḥ prakīrtitāḥ

The oceans were the belly of that Great Goddess and Sovereign, the mountains her bones; the rivers were declared to be her veins, and the trees were her hair.

Verse 32 (devibhagavatam.7.33.32)

कौमारयौवनजरा वयोऽस्य गतिरुत्तमा । बलाहकास्तु केशाः स्युः सन्ध्ये ते वाससी विभो

kaumārayauvanajarā vayo'sya gatiruttamā | balāhakāstu keśāḥ syuḥ sandhye te vāsasī vibho

Childhood, youth, and old age were her progression through time; the clouds, O Lord, were her flowing tresses, and the twin twilights were her two garments.

Verse 33 (devibhagavatam.7.33.33)

राजञ्छ्रीजगदम्बायाश्चन्द्रमास्तु मनः स्मृतः । विज्ञानशक्तिस्तु हरी रुद्रोऽन्तःकरणं स्मृतम्

rājañchrījagadambāyāścandramāstu manaḥ smṛtaḥ | vijñānaśaktistu harī rudro'ntaḥkaraṇaṁ smṛtam

O King, for the glorious Mother of the world the moon was declared to be her mind; Vishnu, the power of discerning knowledge, was her intellect, and Rudra was declared to be her inner faculty.

Verse 34 (devibhagavatam.7.33.34)

अश्वा हि जातयः सर्वाः श्रोणिदेशे स्थिता विभोः । अतलादिमहालोकाः कट्यधोभागतां गताः

aśvā hi jātayaḥ sarvāḥ śroṇideśe sthitā vibhoḥ | atalādimahālokāḥ kaṭyadhobhāgatāṁ gatāḥ

All the various breeds of horses, O Lord, resided in her hip-region; Atala and the other nether worlds occupied the region below her waist.

Verse 35 (devibhagavatam.7.33.35)

एतादृशं महारूपं ददृशुः सुरपुङ्गवाः । ज्वालामालासहस्राढ्यं लेलिहानं च जिह्वया

etādṛśaṁ mahārūpaṁ dadṛśuḥ surapuṅgavāḥ | jvālāmālāsahasrāḍhyaṁ lelihānaṁ ca jihvayā

Such was the great form the foremost of the gods beheld — ablaze with a thousand garlands of flame, its tongues licking hungrily on every side,

Verse 36 (devibhagavatam.7.33.36)

दंष्ट्राकटकटारावं वमन्तं वह्निमक्षिभिः । नानायुधधरं वीरं ब्रह्मक्षत्रौदनं च यत्

daṁṣṭrākaṭakaṭārāvaṁ vamantaṁ vahnimakṣibhiḥ | nānāyudhadharaṁ vīraṁ brahmakṣatraudanaṁ ca yat

its teeth gnashing with a terrible sound, fire pouring from its eyes; it bore countless weapons like a warrior, and brahmins and kshatriyas alike were, as it were, its very food.

Verse 37 (devibhagavatam.7.33.37)

सहस्रशीर्षनयनं सहस्रचरणं तथा । कोटिसूर्यप्रतीकाशं विद्युत्कोटिसमप्रभम्

sahasraśīrṣanayanaṁ sahasracaraṇaṁ tathā | koṭisūryapratīkāśaṁ vidyutkoṭisamaprabham

It had a thousand heads, a thousand eyes, and likewise a thousand feet; it blazed like ten million suns, its brilliance equal to ten million lightning-flashes.

Verse 38 (devibhagavatam.7.33.38)

भयङ्करं महाघोरं हृदक्ष्णोस्त्रासकारकम् । ददृशुस्ते सुराः सर्वे हाहाकारं च चक्रिरे

bhayaṅkaraṁ mahāghoraṁ hṛdakṣṇostrāsakārakam | dadṛśuste surāḥ sarve hāhākāraṁ ca cakrire

It was terrifying, utterly dreadful, striking terror into the very heart and eye. Seeing it, all the gods cried out in dismay.

Verse 39 (devibhagavatam.7.33.39)

विकम्पमानहृदया मूर्च्छामापुर्दुरत्ययाम् । स्मरणं च गतं तेषां जगदम्बेयमित्यपि

vikampamānahṛdayā mūrcchāmāpurduratyayām | smaraṇaṁ ca gataṁ teṣāṁ jagadambeyamityapi

Their hearts trembling, they sank into an overwhelming faint; they lost even the memory that this was the Mother of the world herself.

Verse 40 (devibhagavatam.7.33.40)

अथ ते ये स्थिता वेदाश्चतुर्दिक्षु महाविभोः । बोधयामासुरत्युग्रं मूर्छातो मूर्च्छितान्सुरान्

atha te ye sthitā vedāścaturdikṣu mahāvibhoḥ | bodhayāmāsuratyugraṁ mūrchāto mūrcchitānsurān

Then the Vedas themselves, standing on every side of that mighty form, roused the gods from their overwhelming swoon back to awareness.

Verse 41 (devibhagavatam.7.33.41)

अथ ते धैर्यमालम्ब्य लब्ध्वा च श्रुतिमुत्तमाम् । प्रेमाश्रुपूर्णनयना रुद्धकण्ठास्तु निर्जराः

atha te dhairyamālambya labdhvā ca śrutimuttamām | premāśrupūrṇanayanā ruddhakaṇṭhāstu nirjarāḥ

Then, having received that supreme Vedic counsel and steadying themselves once more, the immortals, their eyes filled with tears of love and their throats choked —

Verse 42 (devibhagavatam.7.33.42)

बाष्पगद्गदया वाचा स्तोतुं समुपचक्रिरे । देवा ऊचुः । अपराधं क्षमस्वाम्ब पाहि दीनांस्त्वदुद्भवान्

bāṣpagadgadayā vācā stotuṁ samupacakrire | devā ūcuḥ | aparādhaṁ kṣamasvāmba pāhi dīnāṁstvadudbhavān

began to offer her praise, their voices choked with tears. The gods said: O Mother, forgive our offense; protect these humble beings who have sprung from you alone.

Verse 43 (devibhagavatam.7.33.43)

कोपं संहर देवेशि सभया रूपदर्शनात् । का ते स्तुतिः प्रकर्तव्या पामरैर्निर्जरैरिह

kopaṁ saṁhara deveśi sabhayā rūpadarśanāt | kā te stutiḥ prakartavyā pāmarairnirjarairiha

O Sovereign of the gods, restrain your wrath — the very sight of this form has filled us with terror. What praise could lowly beings such as we possibly offer you here?

Verse 44 (devibhagavatam.7.33.44)

स्वस्याप्यज्ञेय एवासौ यावान्यश्च स्वविक्रमः । तदर्वाग्जायमानानां कथं स विषयो भवेत्

svasyāpyajñeya evāsau yāvānyaśca svavikramaḥ | tadarvāgjāyamānānāṁ kathaṁ sa viṣayo bhavet

The full extent of your own might is unknowable even to you yourself; how then could it possibly be a fit object of knowledge for beings such as us, born so far after and beneath it?

Verse 45 (devibhagavatam.7.33.45)

नमस्ते भुवनेशानि नमस्ते प्रणवात्मिके । सर्ववेदान्तसंसिद्धे नमो ह्रीङ्कारमूर्तये

namaste bhuvaneśāni namaste praṇavātmike | sarvavedāntasaṁsiddhe namo hrīṅkāramūrtaye

Salutation to you, O Sovereign of all worlds; salutation to you whose very form is the Pranava; salutation to you, established by the whole of Vedanta, embodied as the syllable Hrim.

Verse 46 (devibhagavatam.7.33.46)

यस्मादग्निः समुत्पन्नो यस्मात्सूर्यश्च चन्द्रमाः । यस्मादोषधयः सर्वास्तस्मै सर्वात्मने नमः

yasmādagniḥ samutpanno yasmātsūryaśca candramāḥ | yasmādoṣadhayaḥ sarvāstasmai sarvātmane namaḥ

From whom fire arose, from whom the sun and moon arose, from whom every healing plant arose — to that Self of all, salutation.

Verse 47 (devibhagavatam.7.33.47)

यस्माच्च देवाः सम्भूताः साध्याः पक्षिण एव च । पशवश्च मनुष्याश्च तस्मै सर्वात्मने नमः

yasmācca devāḥ sambhūtāḥ sādhyāḥ pakṣiṇa eva ca | paśavaśca manuṣyāśca tasmai sarvātmane namaḥ

From whom the gods arose, the Sadhyas, the birds, the beasts, and mankind — to that Self of all, salutation.

Verse 48 (devibhagavatam.7.33.48)

प्राणापानौ व्रीहियवौ तपः श्रद्धा ऋतं तथा । ब्रह्मचर्यं विधिश्चैव यस्मात्तस्मै नमो नमः

prāṇāpānau vrīhiyavau tapaḥ śraddhā ṛtaṁ tathā | brahmacaryaṁ vidhiścaiva yasmāttasmai namo namaḥ

Prana and Apana, rice and barley, austerity, faith, cosmic order, celibacy, and ritual law — from whom these all arose, to that one salutation again and again.

Verse 49 (devibhagavatam.7.33.49)

सप्त प्राणार्चिषो यस्मात्समिधः सप्त एव च । होमाः सप्त तथा लोकास्तस्मै सर्वात्मने नमः

sapta prāṇārciṣo yasmātsamidhaḥ sapta eva ca | homāḥ sapta tathā lokāstasmai sarvātmane namaḥ

From whom the seven flames of the vital breath arose, the seven kinds of sacred fuel, the seven sacrificial oblations, and the seven worlds — to that Self of all, salutation.

Verse 50 (devibhagavatam.7.33.50)

यस्मात्समुद्रा गिरयः सिन्धवः प्रचरन्ति च । यस्मादोषधयः सर्वा रसास्तस्मै नमो नमः

yasmātsamudrā girayaḥ sindhavaḥ pracaranti ca | yasmādoṣadhayaḥ sarvā rasāstasmai namo namaḥ

From whom the oceans, mountains, and rivers flow forth, from whom every healing plant and every essence arises, to that one salutation again and again.

Verse 51 (devibhagavatam.7.33.51)

यस्माद्यज्ञः समुद्भूतो दीक्षा यूपश्च दक्षिणाः । ऋचो यजूंषि सामानि तस्मै सर्वात्मने नमः

yasmādyajñaḥ samudbhūto dīkṣā yūpaśca dakṣiṇāḥ | ṛco yajūṁṣi sāmāni tasmai sarvātmane namaḥ

From whom sacrifice itself arose, along with consecration, the sacrificial post, and the priestly fees; from whom the Rig, Yajur, and Sama verses arose — to that Self of all, salutation.

Verse 52 (devibhagavatam.7.33.52)

नमः पुरस्तात्पृष्ठे च नमस्ते पार्श्वयोर्द्वयोः । अध ऊर्ध्वं चतुर्दिक्षु मातर्भूयो नमो नमः

namaḥ purastātpṛṣṭhe ca namaste pārśvayordvayoḥ | adha ūrdhvaṁ caturdikṣu mātarbhūyo namo namaḥ

Salutation before you and behind you, salutation on both your sides; below and above, in all four directions, O Mother, salutation again and again.

Verse 53 (devibhagavatam.7.33.53)

उपसंहर देवेशि रूपमेतदलौकिकम् । तदेव दर्शयास्माकं रूपं सुन्दरसुन्दरम्

upasaṁhara deveśi rūpametadalaukikam | tadeva darśayāsmākaṁ rūpaṁ sundarasundaram

O Sovereign of the gods, withdraw now this superhuman form; and show us instead that other form of yours, more beautiful than beauty itself.

Verse 54 (devibhagavatam.7.33.54)

व्यास उवाच । इति भीतान्सुरान्दृष्ट्वा जगदम्बा कृपार्णवा । संहृत्य रूपं घोरं तद्दर्शयामास सुन्दरम्

vyāsa uvāca | iti bhītānsurāndṛṣṭvā jagadambā kṛpārṇavā | saṁhṛtya rūpaṁ ghoraṁ taddarśayāmāsa sundaram

Vyasa said: Seeing the terrified gods, the Mother of the world, an ocean of compassion, withdrew that dreadful form and showed them, instead, her beautiful one.

Verse 55 (devibhagavatam.7.33.55)

पाशाङ्कुशवराभीतिधरं सर्वाङ्गकोमलम् । करुणापूर्णनयनं मन्दस्मितमुखाम्बुजम्

pāśāṅkuśavarābhītidharaṁ sarvāṅgakomalam | karuṇāpūrṇanayanaṁ mandasmitamukhāmbujam

That form held noose and goad and made the gestures of boon-giving and fearlessness; every limb was gentle, its eyes brimming with compassion, its lotus-face touched with a soft smile.

Verse 56 (devibhagavatam.7.33.56)

दृष्ट्वा तत्सुन्दरं रूपं तदा भीतिविवर्जिताः । शान्तचित्ताः प्रणेमुस्ते हर्षगद्गदनिःस्वनाः

dṛṣṭvā tatsundaraṁ rūpaṁ tadā bhītivivarjitāḥ | śāntacittāḥ praṇemuste harṣagadgadaniḥsvanāḥ

Seeing that beautiful form, they were at once freed of all fear; with hearts now at peace, they bowed before her, their voices choked, this time, with joy.