The Rules of Worship of the Devi

Verse 1 (devibhagavatam.7.39.1)

हिमालय उवाच । देवदेवि महेशानि करुणासागरेऽम्बिके । ब्रूहि पूजाविधिं सम्यग्यथावदधुना निजम्

himālaya uvāca | devadevi maheśāni karuṇāsāgare'mbike | brūhi pūjāvidhiṁ samyagyathāvadadhunā nijam

Himalaya said: O Goddess of gods, O Great Sovereign, O Mother, ocean of compassion — tell me now, fully and properly, the method of your worship.

Verse 2 (devibhagavatam.7.39.2)

श्रीदेव्युवाच । वक्ष्ये पूजाविधिं राजन्नम्बिकाया यथा प्रियम् । अत्यन्तश्रद्धया सार्धं शृणु पर्वतपुङ्गव

śrīdevyuvāca | vakṣye pūjāvidhiṁ rājannambikāyā yathā priyam | atyantaśraddhayā sārdhaṁ śṛṇu parvatapuṅgava

The Devi said: O King, I shall tell you the method of worship dear to the Mother; listen, O foremost of mountains, with the deepest reverence.

Verse 3 (devibhagavatam.7.39.3)

द्विविधा मम पूजा स्याद् बाह्या चाभ्यन्तरापि च । बाह्यापि द्विविधा प्रोक्ता वैदिकी तान्त्रिकी तथा

dvividhā mama pūjā syād bāhyā cābhyantarāpi ca | bāhyāpi dvividhā proktā vaidikī tāntrikī tathā

Worship of me is of two kinds — outward and inward. The outward, too, is declared to be of two kinds — Vedic and Tantric.

Verse 4 (devibhagavatam.7.39.4)

वैदिक्यर्चापि द्विविधा मूर्तिभेदेन भूधर । वैदिकी वैदिकैः कार्या वेददीक्षासमन्वितैः

vaidikyarcāpi dvividhā mūrtibhedena bhūdhara | vaidikī vaidikaiḥ kāryā vedadīkṣāsamanvitaiḥ

Vedic worship too, O Bearer of the Earth, is of two kinds, according to the form worshipped. Vedic worship should be performed only by those following the Veda, who have received Vedic initiation.

Verse 5 (devibhagavatam.7.39.5)

तन्त्रोक्तदीक्षावद्भिस्तु तान्त्रिकी संश्रिता भवेत् । इत्थं पूजारहस्यं च न ज्ञात्वा विपरीतकम्

tantroktadīkṣāvadbhistu tāntrikī saṁśritā bhavet | itthaṁ pūjārahasyaṁ ca na jñātvā viparītakam

Tantric worship, in turn, belongs to those who hold the initiation prescribed by the Tantras. One who does not know this secret of worship, and instead acts contrary to it —

Verse 6 (devibhagavatam.7.39.6)

करोति यो नरो मूढः स पतत्येव सर्वथा । तत्र या वैदिकी प्रोक्ता प्रथमा तां वदाम्यहम्

karoti yo naro mūḍhaḥ sa patatyeva sarvathā | tatra yā vaidikī proktā prathamā tāṁ vadāmyaham

such a foolish man falls entirely from grace. Of these, I shall now tell of the first, the Vedic worship.

Verse 7 (devibhagavatam.7.39.7)

यन्मे साक्षात्परं रूपं दृष्ट्वानसि भूधर । अनन्तशीर्षनयनमनन्तचरणं महत्

yanme sākṣātparaṁ rūpaṁ dṛṣṭvānasi bhūdhara | anantaśīrṣanayanamanantacaraṇaṁ mahat

That supreme form of mine which you have directly beheld, O Bearer of the Earth — with infinite heads and eyes, infinite feet, vast —

Verse 8 (devibhagavatam.7.39.8)

सर्वशक्तिसमायुक्तं प्रेरकं यत्परात्परम् । तदेव पूजयेन्नित्यं नमेद् ध्यायेत्स्मरेदपि

sarvaśaktisamāyuktaṁ prerakaṁ yatparātparam | tadeva pūjayennityaṁ named dhyāyetsmaredapi

endowed with every power, the very impeller of all things, transcendent beyond the transcendent — that alone should be worshipped forever, bowed to, meditated upon, and remembered.

Verse 9 (devibhagavatam.7.39.9)

इत्येतत्प्रथमार्चायाः स्वरूपं कथितं नग । शान्तः समाहितमना दम्भाहङ्कारवर्जितः

ityetatprathamārcāyāḥ svarūpaṁ kathitaṁ naga | śāntaḥ samāhitamanā dambhāhaṅkāravarjitaḥ

Thus, O Mountain, has the nature of this first form of worship been described. Tranquil, with a gathered mind, free of hypocrisy and pride —

Verse 10 (devibhagavatam.7.39.10)

तत्परो भव तद्याजी तदेव शरणं व्रज । तदेव चेतसा पश्य जप ध्यायस्व सर्वदा

tatparo bhava tadyājī tadeva śaraṇaṁ vraja | tadeva cetasā paśya japa dhyāyasva sarvadā

be devoted to that alone, sacrifice to that alone, take refuge in that alone; behold that alone with your mind, and forever recite and meditate upon it.

Verse 11 (devibhagavatam.7.39.11)

अनन्यया प्रेमयुक्तभक्त्या मद्भावमाश्रितः । यज्ञैर्यज तपोदानैर्मामेव परितोषय

ananyayā premayuktabhaktyā madbhāvamāśritaḥ | yajñairyaja tapodānairmāmeva paritoṣaya

Resting in that state of mine through undivided, love-filled devotion, please me alone through sacrifices, austerity, and charitable giving.

Verse 12 (devibhagavatam.7.39.12)

इत्थं ममानुग्रहतो मोक्ष्यसे भवबन्धनात् । मत्परा ये मदासक्तचित्ता भक्तवरा मताः

itthaṁ mamānugrahato mokṣyase bhavabandhanāt | matparā ye madāsaktacittā bhaktavarā matāḥ

In this way, through my grace, you will be freed from the bondage of worldly existence. Those devoted to me alone, whose minds are fixed on me — they are held to be the finest of devotees.

Verse 13 (devibhagavatam.7.39.13)

प्रतिजाने भवादस्मादुद्धराम्यचिरेण तु । ध्यानेन कर्मयुक्तेन भक्तिज्ञानेन वा पुनः

pratijāne bhavādasmāduddharāmyacireṇa tu | dhyānena karmayuktena bhaktijñānena vā punaḥ

I make this vow: I lift them swiftly out of this worldly existence — whether through meditation joined with action, or through devotion, or through knowledge.

Verse 14 (devibhagavatam.7.39.14)

प्राप्याहं सर्वथा राजन्न तु केवलकर्मभिः । धर्मात्सञ्जायते भक्तिर्भक्त्या सञ्जायते परम्

prāpyāhaṁ sarvathā rājanna tu kevalakarmabhiḥ | dharmātsañjāyate bhaktirbhaktyā sañjāyate param

In every one of these ways, O King, I am indeed attained — but by mere ritual action alone, never. From righteousness devotion arises, and from devotion the Supreme itself arises.

Verse 15 (devibhagavatam.7.39.15)

श्रुतिस्मृतिभ्यामुदितं यत्स धर्मः प्रकीर्तितः । अन्यशास्त्रेण यः प्रोक्तो धर्माभासः स उच्यते

śrutismṛtibhyāmuditaṁ yatsa dharmaḥ prakīrtitaḥ | anyaśāstreṇa yaḥ prokto dharmābhāsaḥ sa ucyate

What is proclaimed by the Shruti and the Smriti is what is truly called dharma; what is declared by other scriptures is called only a mere semblance of dharma.

Verse 16 (devibhagavatam.7.39.16)

सर्वज्ञात्सर्वशक्तेश्च मत्तो वेदः समुत्थितः । अज्ञानस्य ममाभावादप्रमाणा न च श्रुतिः

sarvajñātsarvaśakteśca matto vedaḥ samutthitaḥ | ajñānasya mamābhāvādapramāṇā na ca śrutiḥ

The Veda has arisen from me alone, the all-knowing, all-powerful one; and since ignorance can never exist in me, the Shruti can never fail to be authoritative.

Verse 17 (devibhagavatam.7.39.17)

स्मृतयश्च श्रुतेरर्थं गृहीत्वैव च निर्गताः । मन्वादीनां श्रुतीनां च ततः प्रामाण्यमिष्यते

smṛtayaśca śruterarthaṁ gṛhītvaiva ca nirgatāḥ | manvādīnāṁ śrutīnāṁ ca tataḥ prāmāṇyamiṣyate

The Smritis, too, have come forth only by taking up the very meaning of the Shruti; and for this reason, the Smritis of Manu and the rest are likewise held to be authoritative.

Verse 18 (devibhagavatam.7.39.18)

क्वचित्कदाचित्तन्त्रार्थकटाक्षेण परोदितम् । धर्मं वदन्ति सोंऽशस्तु नैव ग्राह्योऽस्ति वैदिकैः

kvacitkadācittantrārthakaṭākṣeṇa paroditam | dharmaṁ vadanti soṁ'śastu naiva grāhyo'sti vaidikaiḥ

Here and there, merely glancing sideways at the meaning of the Tantras, some other dharma may be voiced; that portion, however, should not be accepted by followers of the Veda.

Verse 19 (devibhagavatam.7.39.19)

अन्येषां शास्त्रकर्तॄणामज्ञानप्रभवत्वतः । अज्ञानदोषदुष्टत्वात्तदुक्तेर्न प्रमाणता

anyeṣāṁ śāstrakartṝṇāmajñānaprabhavatvataḥ | ajñānadoṣaduṣṭatvāttadukterna pramāṇatā

Since the authors of other scriptures arise from ignorance, and since their words are tainted by the flaw of ignorance, what they say carries no authority.

Verse 20 (devibhagavatam.7.39.20)

तस्मान्मुमुक्षुर्धर्मार्थं सर्वथा वेदमाश्रयेत् । राजाज्ञा च यथा लोके हन्यते न कदाचन

tasmānmumukṣurdharmārthaṁ sarvathā vedamāśrayet | rājājñā ca yathā loke hanyate na kadācana

Therefore one seeking liberation must, in every matter of dharma, take refuge in the Veda alone. Just as, in this world, a king's command is never disregarded —

Verse 21 (devibhagavatam.7.39.21)

सर्वेशान्या ममाज्ञा सा श्रुतिस्त्याज्या कथं नृभिः । मदाज्ञारक्षणार्थं तु ब्रह्मक्षत्रियजातयः

sarveśānyā mamājñā sā śrutistyājyā kathaṁ nṛbhiḥ | madājñārakṣaṇārthaṁ tu brahmakṣatriyajātayaḥ

so too, how could human beings ever abandon the Shruti, which is nothing but my own command as Sovereign of all? For the very protection of my command, the brahmin and kshatriya classes —

Verse 22 (devibhagavatam.7.39.22)

मया सृष्टास्ततो ज्ञेयं रहस्यं मे श्रुतेर्वचः । यदा यदा हि धर्मस्य ग्लानिर्भवति भूधर

mayā sṛṣṭāstato jñeyaṁ rahasyaṁ me śrutervacaḥ | yadā yadā hi dharmasya glānirbhavati bhūdhara

have been created by me; therefore the very words of the Shruti should be known as my own hidden truth. Whenever, O Bearer of the Earth, righteousness declines —

Verse 23 (devibhagavatam.7.39.23)

अभ्युत्थानमधर्मस्य तदा वेषान्बिभर्म्यहम् । देवदैत्यविभागश्चाप्यत एवाभवन्नृप

abhyutthānamadharmasya tadā veṣānbibharmyaham | devadaityavibhāgaścāpyata evābhavannṛpa

and unrighteousness rises up, then I take on various forms. It is for this very reason, O King, that the division between gods and demons first came to be.

Verse 24 (devibhagavatam.7.39.24)

ये न कुर्वन्ति तद्धर्मं तच्छिक्षार्थं मया सदा । सम्पादितास्तु नरकास्त्रासो यच्छ्रवणाद्भवेत्

ye na kurvanti taddharmaṁ tacchikṣārthaṁ mayā sadā | sampāditāstu narakāstrāso yacchravaṇādbhavet

For the instruction of those who fail to observe that dharma, I have always fashioned the hells, the mere hearing of which strikes terror into the heart.

Verse 25 (devibhagavatam.7.39.25)

यो वेदधर्ममुज्झित्य धर्ममन्यं समाश्रयेत् । राजा प्रवासयेद्देशान्निजादेतानधर्मिणः

yo vedadharmamujjhitya dharmamanyaṁ samāśrayet | rājā pravāsayeddeśānnijādetānadharmiṇaḥ

Whoever abandons the dharma of the Veda and takes refuge in some other dharma — the king should banish such unrighteous people from his own realm.

Verse 26 (devibhagavatam.7.39.26)

ब्राह्मणैर्न च सम्भाष्याः पङ्क्तिग्राह्या न च द्विजैः । अन्यानि यानि शास्त्राणि लोकेऽस्मिन्विविधानि च

brāhmaṇairna ca sambhāṣyāḥ paṅktigrāhyā na ca dvijaiḥ | anyāni yāni śāstrāṇi loke'sminvividhāni ca

Brahmins should not even converse with them, nor should twice-born ones admit them to a common meal. As for the various other scriptures existing in this world —

Verse 27 (devibhagavatam.7.39.27)

श्रुतिस्मृतिविरुद्धानि तामसान्येव सर्वशः । वामं कापालकं चैव कौलकं भैरवागमः

śrutismṛtiviruddhāni tāmasānyeva sarvaśaḥ | vāmaṁ kāpālakaṁ caiva kaulakaṁ bhairavāgamaḥ

those that contradict the Shruti and Smriti are, in every case, entirely tamasic — the Vama, the Kapalaka, the Kaula, and the Bhairava Agamas —

Verse 28 (devibhagavatam.7.39.28)

शिवेन मोहनार्थाय प्रणीतो नान्यहेतुकः । दक्षशापाद् भृगोः शापाद्दधीचस्य च शापतः

śivena mohanārthāya praṇīto nānyahetukaḥ | dakṣaśāpād bhṛgoḥ śāpāddadhīcasya ca śāpataḥ

these were composed by Shiva solely for the purpose of deluding certain people, for no other reason — through the curse of Daksha, the curse of Bhrigu, and the curse of Dadhichi —

Verse 29 (devibhagavatam.7.39.29)

दग्धा ये ब्राह्मणवरा वेदमार्गबहिष्कृताः । तेषामुद्धरणार्थाय सोपानक्रमतः सदा

dagdhā ye brāhmaṇavarā vedamārgabahiṣkṛtāḥ | teṣāmuddharaṇārthāya sopānakramataḥ sadā

since certain excellent brahmins, thus scorched, had been cast out from the path of the Veda, in order to redeem them, step by graduated step —

Verse 30 (devibhagavatam.7.39.30)

शैवाश्च वैष्णवाश्श्चैव सौराः शाक्तास्तथैव च । गाणपत्या आगमाश्च प्रणीताः शङ्करेण तु

śaivāśca vaiṣṇavāśścaiva saurāḥ śāktāstathaiva ca | gāṇapatyā āgamāśca praṇītāḥ śaṅkareṇa tu

the Shaiva, Vaishnava, Saura, Shakta, and Ganapatya Agamas as well were composed, in the same way, by Shankara.

Verse 31 (devibhagavatam.7.39.31)

तत्र वेदाविरुद्धांशोऽप्युक्त एव क्वचित्क्वचित् । वैदिकैस्तद्ग्रहे देषो न भवत्येव कर्हिचित्

tatra vedāviruddhāṁśo'pyukta eva kvacitkvacit | vaidikaistadgrahe deṣo na bhavatyeva karhicit

Even within these, here and there, some portion not contradicting the Veda is indeed found; and for followers of the Veda to accept that particular portion is never, in any way, a fault.

Verse 32 (devibhagavatam.7.39.32)

सर्वथा वेदभिन्नार्थे नाधिकारी द्विजो भवेत् । वेदाधिकारहीनस्तु भवेत्तत्राधिकारवान्

sarvathā vedabhinnārthe nādhikārī dvijo bhavet | vedādhikārahīnastu bhavettatrādhikāravān

But the twice-born has no claim at all upon whatever portion stands entirely apart from the Veda in meaning; yet one who lacks eligibility for the Veda itself may indeed have a claim there.

Verse 33 (devibhagavatam.7.39.33)

तस्मात्सर्वप्रयत्नेन वैदिको वेदमाश्रयेत् । धर्मेण सहितं ज्ञानं परं ब्रह्म प्रकाशयेत्

tasmātsarvaprayatnena vaidiko vedamāśrayet | dharmeṇa sahitaṁ jñānaṁ paraṁ brahma prakāśayet

Therefore one who follows the Veda should, with every effort, take refuge in the Veda alone; knowledge joined with righteousness alone reveals the Supreme Brahman.

Verse 34 (devibhagavatam.7.39.34)

सर्वैषणाः परित्यज्य मामेव शरणं गताः । सर्वभूतदयावन्तो मानाहङ्कारवर्जिताः

sarvaiṣaṇāḥ parityajya māmeva śaraṇaṁ gatāḥ | sarvabhūtadayāvanto mānāhaṅkāravarjitāḥ

Those who, having abandoned every craving, have taken refuge in me alone, compassionate toward all beings, free of pride and ego —

Verse 35 (devibhagavatam.7.39.35)

मच्चित्ता मद्गतप्राणा मत्स्थानकथने रताः । संन्यासिनो वनस्थाश्च गृहस्था ब्रह्मचारिणः

maccittā madgataprāṇā matsthānakathane ratāḥ | saṁnyāsino vanasthāśca gṛhasthā brahmacāriṇaḥ

their minds fixed on me, their very life-breath offered to me, delighting in speaking of my sacred places — whether they be renunciants, forest-dwellers, householders, or celibate students —

Verse 36 (devibhagavatam.7.39.36)

उपासन्ते सदा भक्त्या योगमैश्वरसंज्ञितम् । तेषां नित्याभियुक्तानामहमज्ञानजं तमः

upāsante sadā bhaktyā yogamaiśvarasaṁjñitam | teṣāṁ nityābhiyuktānāmahamajñānajaṁ tamaḥ

who ever worship, with devotion, that practice called the yoga of the Sovereign — for these, forever engaged, the darkness born of ignorance —

Verse 37 (devibhagavatam.7.39.37)

ज्ञानसूर्यप्रकाशेन नाशयामि न संशयः । इत्थं वैदिकपूजायाः प्रथमाया नगाधिप

jñānasūryaprakāśena nāśayāmi na saṁśayaḥ | itthaṁ vaidikapūjāyāḥ prathamāyā nagādhipa

I dispel, without any doubt at all, through the light of the sun of knowledge. Thus, O Lord of Mountains, of the first, the Vedic form of worship —

Verse 38 (devibhagavatam.7.39.38)

स्वरूपमुक्तं सङ्क्षेपाद् द्वितीयाया अथो ब्रुवे । मूर्तौ वा स्थण्डिले वापि तथा सूर्येन्दुमण्डले

svarūpamuktaṁ saṅkṣepād dvitīyāyā atho bruve | mūrtau vā sthaṇḍile vāpi tathā sūryendumaṇḍale

the nature has, in brief, been told; now I shall speak of the second. In an image, or on a consecrated altar of earth, or in the orb of the sun or moon —

Verse 39 (devibhagavatam.7.39.39)

जलेऽथवा बाणलिङ्गे यन्त्रे वापि महापटे । तथा श्रीहृदयाम्भोजे ध्यात्वा देवीं परात्पराम्

jale'thavā bāṇaliṅge yantre vāpi mahāpaṭe | tathā śrīhṛdayāmbhoje dhyātvā devīṁ parātparām

in water, or in the Banalinga, in a yantra, or on a great painted cloth, or in the lotus of one's own heart, having meditated upon the transcendent Devi —

Verse 40 (devibhagavatam.7.39.40)

सगुणां करुणापूर्णां तरुणीमरुणारुणाम् । सौन्दर्यसारसीमां तां सर्वावयवसुन्दरीम्

saguṇāṁ karuṇāpūrṇāṁ taruṇīmaruṇāruṇām | saundaryasārasīmāṁ tāṁ sarvāvayavasundarīm

possessing attributes, filled with compassion, ever youthful, red as the dawn's own glow, the very culmination of beauty, lovely in every single limb —

Verse 41 (devibhagavatam.7.39.41)

शृङ्गाररससम्पूर्णां सदा भक्तार्तिकातराम् । प्रसादसुमुखीमम्बां चन्द्रखण्डशिखण्डिनीम्

śṛṅgārarasasampūrṇāṁ sadā bhaktārtikātarām | prasādasumukhīmambāṁ candrakhaṇḍaśikhaṇḍinīm

brimming with the very essence of beauty and grace, forever moved by the distress of her devotees, that Mother of gracious countenance, bearing the crescent moon in her crown —

Verse 42 (devibhagavatam.7.39.42)

पाशाङ्कुशवराभीतिधरामानन्दरूपिणीम् । पूजयेदुपचारैश्च यथावित्तानुसारतः

pāśāṅkuśavarābhītidharāmānandarūpiṇīm | pūjayedupacāraiśca yathāvittānusārataḥ

who holds noose and goad and makes the gestures of boon-giving and fearlessness, whose very nature is bliss — she should be worshipped with due offerings, according to one's own means.

Verse 43 (devibhagavatam.7.39.43)

यावदान्तरपूजायामधिकारो भवेन्न हि । तावद्बाह्यामिमां पूजां श्रयेज्जाते तु तां त्यजेत्

yāvadāntarapūjāyāmadhikāro bhavenna hi | tāvadbāhyāmimāṁ pūjāṁ śrayejjāte tu tāṁ tyajet

So long as one has not attained eligibility for inner worship, one should rely on this outer worship; once that eligibility is attained, it should be set aside.

Verse 44 (devibhagavatam.7.39.44)

आभ्यन्तरा तु या पूजा सा तु संविल्लयः स्मृतः । संविदेव परं रूपमुपाधिरहितं मम

ābhyantarā tu yā pūjā sā tu saṁvillayaḥ smṛtaḥ | saṁvideva paraṁ rūpamupādhirahitaṁ mama

That worship which is inward is remembered as dissolution into pure consciousness; consciousness alone, free of every limiting adjunct, is my own supreme form.

Verse 45 (devibhagavatam.7.39.45)

अतः संविदि मद्रूपे चेतः स्थाप्यं निराश्रयम् । संविद्रूपातिरिक्तं तु मिथ्या मायामयं जगत्

ataḥ saṁvidi madrūpe cetaḥ sthāpyaṁ nirāśrayam | saṁvidrūpātiriktaṁ tu mithyā māyāmayaṁ jagat

Therefore the mind should be fixed, resting on nothing else, in me, whose form is that consciousness. This universe, apart from that form of consciousness, is nothing but Maya, and utterly unreal.

Verse 46 (devibhagavatam.7.39.46)

अतः संसारनाशाय साक्षिणीमात्मरूपिणीम् । भावयेन्निर्मनस्केन योगयुक्तेन चेतसा

ataḥ saṁsāranāśāya sākṣiṇīmātmarūpiṇīm | bhāvayennirmanaskena yogayuktena cetasā

Therefore, for the destruction of this cycle of worldly existence, one should meditate upon me, the very Self, the witness of all, with a mind that is stilled, absorbed in yoga.

Verse 47 (devibhagavatam.7.39.47)

अतः परं बाह्यपूजाविस्तारः कथ्यते मया । सावधानेन मनसा शृणु पर्वतसत्तम

ataḥ paraṁ bāhyapūjāvistāraḥ kathyate mayā | sāvadhānena manasā śṛṇu parvatasattama

Now, beyond this, I shall tell of the outer worship in fuller detail. Listen, O finest of mountains, with an attentive mind.