Shakradaya Stuti
Shakradaya Stuti शक्रादयः सुरगणा निहतेऽतिवीर्येतस्मिन्दुरात्मनि सुरारिबले च देव्या ।तां तुष्टुवुः प्रणतिनम्रशिरोधरंसावाग्भिः प्रहर्षपुलकोद्गमचारुदेहाः ॥१॥ ṣakra-[ā]adayah Sura-ġannā ṇihate-[ā]ti-Vīryeṭasmin-ḍurātmani Sura-āri-Bale Ca ḍevyā |ṭām ṭussttuvuh Prannati-ṇamra-ṣirodharamsāVāgbhih Praharssa-Pulako[a-ū]dgama-Cāru-ḍehāh ||1|| Devas eulogize the devi with ecstatic devotion: Shakra (Indra) and other suras (rejoiced), when Mahishasura of great strength and his army who were the enemies of the devas was killed by devi, the devas eulogized her, bowing their heads and shoulders in reverence, they eulogized her by their speech, as the hairs on their beautiful bodies stood on their ends due to joy mixed with awe and reverence. देव्या यया ततमिदं जगदात्मशक्त्यानिःशेषदेवगणशक्तिसमूहमूर्त्या ।तामम्बिकामखिलदेवमहर्षिपूज्यांभक्त्या नताः स्म विदधातु शुभानि सा नः ॥२॥ ḍevyā ẏayā ṭatam-īdam Jagad-āatma-ṣaktyāṇihśessa-ḍeva-ġanna-ṣakti-Samūha-ṃūrtyā |ṭām-āmbikām-ākhila-ḍeva-ṃaharssi-PūjyāmBhaktyā ṇatāh Sma Vidadhātu ṣubhāni Sā ṇah ||2|| The universe is pervaded by the power of the devi: by that devi, by whose power is pervaded this universe, by whose power is manifested the powers of all the devas, that Ambika who is worthy of worship by all the devas and maharshis, we ever bow down to her with devotion; may she bestow us with all auspiciousness. यस्याः प्रभावमतुलं भगवाननन्तोब्रह्मा हरस्च न हि वक्तुमलं बलं च ।सा चण्डिकाखिलजगत्परिपालनायनाशाय चाशुभभयस्य मतिं करोतु ॥३॥ ẏasyāh Prabhāvam-ātulam Bhagavān-ānantoBrahmā ḥaras-Ca ṇa ḥi Vaktum-ālam Balam Ca |Sā Cannddikā-[ā]khila-Jagat-Paripālanāyaṇāśāya Ca-āśubha-Bhayasya ṃatim k͟harotu ||3|| The incomparable greatness and strength of devi cannot be described: whose incomparable greatness, even bhagavan Ananta (Vishnu), Brahma and Hara (Shiva) are not able to describe; and similarly whose incomparable strength cannot be limited by description, may that Chandika for protecting and sustaining the entire world, be inclined towards destroying the fear of evil from our minds i.e. destroying the evil forces which are present. या श्रीः स्वयं सुकृतिनां भवनेष्वलक्ष्मीःपापात्मनां कृतधियां हृदयेषु बुद्धिः ।श्रद्धा सतां कुलजनप्रभवस्य ल्ज्जातां त्वां नताः स्म परिपालय देवि विश्वम् ॥४॥ ẏā ṣrīh Svayam Sukrtinām Bhavanessv[u]-ālakssmīhPāpātmanām k͟hrtadhiyām ḥrdayessu Buddhih |ṣraddhā Satām k͟hulajana-Prabhavasya l̤ajjāṭām ṭvām ṇatāh Sma Paripālaya ḍevi Viśvam ||4|| Devi is good-fortune of the virtuous, ill-fortune of the evil-minded, as well as intelligence, shraddha and modesty: She who herself is great-fortune in the dwellings of the virtuous, and similarly ill-fortune in the dwellings of the evil-minded; she who herself is the intelligence arising within the hearts of those of steady mind, and shraddha arising within the hearts of the good (i.e. saintly); and she who herself is the modesty (shrinking away from stooping low) of the distinguished noble-hearted ones, to her we ever bow down in reverence; O devi, please protect and sustain this world by your power. किं वर्णयाम तव रूपमचिन्त्यमेतत्किञ्चातिवीर्यमसुरक्षयकारि भूरि ।किं चाहवेषु चरितानि तवाति यानिसर्वेषु देव्यसुरदेवगणादिकेषु ॥५॥ k͟him Varnnayāma ṭava ṟūpam-ācintyam-ĕtatk͟hin.-Ca-āti-Vīryam-āsura-k͟hssaya-k͟hāri Bhūri |k͟him Ca-āhavessu Caritāni ṭava-āti ẏāniSarvessu ḍevy-āsura-ḍeva-ġanna-[ā]adik-ĕssu ||5|| The inconceivable form, power and deeds of the devi cannot be described: O devi how can we describe your inconceivable beauty (this which we witnessed)? and similarly, how can we describe your great power which diminishes (the power of) the numerous asuras (in the battle)? and again, how can we describe your great deeds in the battle, which O devi, (shine) among all the hosts of devas, asuras and others? हेतुः समस्तजगतां त्रिगुणापि दोषैर्_न ज्ञायसे हरिहरादिभिरप्यपारा ।सर्वाश्रयाखिलमिदं जगदंशभूतम्_अव्याकृता हि परमा प्रकृतिस्त्वमाद्या ॥६॥ ḥetuh Samasta-Jagatām ṭri-ġunna-āpi ḍossair_ṇa Jnyāyase ḥari-ḥara-[ā]adibhir-āpy[i]-āpārā |Sarva-[ā]aśraya-ākhilam-īdam Jagad-āmśa-Bhūtam_āvyākrtā ḥi Paramā Prakrtis-ṭvam-āadyā ||6|| Devi is the changeless cause of all the worlds but is not contaminated by the defects of the gunas: O devi you are the cause of all the worlds, but even then not contaminated by the defects (doshas) of the three gunas (by which the worlds are created), your boundless nature is not known even to Hari, Hara and others, you are the support of all, and this whole universe is produced from your part, but you remain changeless as the substratum consciousness; you who are the supreme primordial prakriti. यस्याः समस्तसुरता समुदीरणेनतृप्तिं प्रयाति सकलेषु मखेषु देवि ।स्वाहासि वै पितृगणस्य च तृप्तिहेतुर्_उच्चार्यसे त्वमत एव जनैः स्वधा च ॥७॥ ẏasyāh Samasta-Suratā Samudīrannenaṭrptim Prayāti Sakalessu ṃakhessu ḍevi |Svāhā-[ā]si Vai Pitr-ġannasya Ca ṭrptihetur_ūccāryase ṭvam-āta ĕva Janaih Svadhā Ca ||7|| Devi is the swaha and devi is the swadha of the sacrifice: O devi by uttering which, all the suras (devas) Obtain satisfaction in all the yagnas (sacrifices); O devi, you indeed are that swaha; and for the satisfaction of the pitriganas (manes) (that which) is uttered by the people (in the yagnas), you indeed are also that swadha. या मुक्तिहेतुरविचिन्त्यमहाव्रता त्वंअभ्यस्यसे सुनियतेन्द्रियतत्त्वसारैः ।मोक्षार्थिभिर्मुनिभिरस्तसमस्तदोषैर्_विद्यासि सा भगवती परमा हि देवि ॥८॥ ẏā ṃukti-ḥetur-āvicintya-ṃahā-Vratā ṭvamābhyasyase Suniyate[a-ī]ndriya-ṭattva-Sāraih |ṃokssa-ārthibhir-ṃunibhir-āsta-Samasta-ḍossair_Vidyā-[ā]si Sā Bhagavatī Paramā ḥi ḍevi ||8|| Devi is the great penance for the cause of liberation: O devi you are that inconceivable great penance for the cause of liberation (moksha), which is practiced with well-controlled sense organs and meditation on the essence of reality (i.e. consciousness) by the great munis with longing for liberation (moksha); whose all blemishes have vanished, you are that supreme vidya, (you are) that Bhagavati, O devi (who takes one towards liberation). शब्दात्मिका सुविमलर्ग्यजुषां निधानम्उद्गीथरम्यपदपाठवतां च साम्नाम् ।देवी त्रयी भगवती भवभावनायवार्ता च सर्वजगतां परमार्तिहन्त्री ॥९॥ ṣabda-[ā]atmikā Suvimala-ṟg-ẏajussām ṇidhānamūdgītha-ṟamya-Pada-Pātthavatām Ca Sāmnām |ḍevī ṭrayī Bhagavatī Bhava-BhāvanāyaVārtā Ca Sarva-Jagatām Parama-[ā]arti-ḥantrī ||9|| Devi is the sabda Brahman behind the rig, yajur and sama recitals of the vedas: O devi you are the shabda brahman manifesting through the treasure of the very pure rig and yajur mantras, and through the delightful udgitha of the sama recitals, O devi, you are the embodiment of the three vedas; and O Bhagavati, your thought of the world is the supreme message (Of sabda brahman), (continuously being recited) underlying all the worlds, which is the supreme destroyer of all inner distress (when comprehended). मेधासि देवि विदिताखिलशास्त्रसारादुर्गासि दुर्गभवसागरनौरसङ्गा ।श्रीः कैटभारिहृदयैककृताधिवासागौरि त्वमेव शशिमौलिकृतप्रतिष्ठा ॥१०॥ ṃedhā-[ā]si ḍevi Vidita-ākhila-ṣāstra-Sārāḍurgāsi ḍurgabhavasāgaranaurasanggā |ṣrīh k͟haittabha-āri-ḥrdayai[a-ĕ]ka-k͟hrta-ādhivāsāġauri ṭvam-ĕva ṣaśi-ṃauli-k͟hrta-Pratisstthā ||10|| Devi is the intelligence by which the essence of all the scriptures are comprehended: O devi you are the intelligence (medha) by which the essence of all the scriptures (sastras) are comprehended, you are Durga which is the boat which carries one beyond the difficult ocean of worldly attachments to the ever detached state (Of bliss-consciousness), you are Sri, who alone made her abode in the heart
