Tantrokta Ratri Suktam ॐ Visvesvarīm, the mother of the universe, the destroyer of all existence. The holy sleep of Visnu, the lord of incomparable effulgence. ŏm Viśve[a-īi]śvarīm Jagad-ḍhātrīm Sthiti-Samhāra-k͟hārinnīm |ṇidrām Bhagavatīm Vissnnor-ātulām ṭejasah Prabhuh ||1|| Om, the goddess of the entire universe (Vishweshwari), who supports all the worlds (Jagatdhatri), who is the underlying cause behind the continuance of existence (Sthiti) as well as withdrawing of creation (Samhara), who is the goddess with unparalled tejas (power) and is the yoganidra of Vishnu; (to that goddess sri Brahma said …) ब्रह्मोवाचत्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका ।सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता ॥२॥ Brahmo[a-ū]vācaṭvam Svāhā ṭvam Svadhā ṭvam ḥi Vassattkārah Svara-[ā]atmikā |Sudhā ṭvam-ākssare ṇitye ṭridhā ṃātra-[ā]atmikā Sthitā ||2|| Brahma said: you are swaha (sacrificial oblations to the gods), you are swadha (sacrificial oblations to the manes), you are indeed vasatkara (exclamation during sacrifice after which the oblation is poured); you are the essence behind these swaras (exclamations during sacrificial oblations) (and thus the one to whom all sacrificial oblations go), you are the nectar (of bliss) within the akshara (om), residing eternally as the essence behind the three maatras (a-u-m). अर्धमात्रास्थिता नित्या यानुच्चार्या विशेषतः ।त्वमेव सन्ध्या सावित्री त्वं देवि जननी परा ॥३॥ ārdha-ṃātrā-Sthitā ṇityā ẏa-ānuccāryā Viśessatah |ṭvam-ĕva Sandhyā Sāvitrī ṭvam ḍevi Jananī Parā ||3|| You eternally abide in the very subtle bindu of the omkara, which in particular, cannot be pronounced at all, you indeed are the Sandhya (the approaching calmness of the night and the essence of the sandhya worship) and you indeed are the Savitri (the power of the sun during the day and the essence of the gayatri mantra); you are the devi who is the supreme mother. त्वयैतद्धार्यते विश्वं त्वयैतत् सृज्यते जगत् ।त्वयैतत् पाल्यते देवि ! त्वमत्स्यन्ते च सर्वदा ॥४॥ ṭvayai[ā-ĕ]tad-ḍhāryate Viśvam ṭvayai[ā-ĕ]tat Srjyate Jagat |ṭvayai[ā-ĕ]tat Pālyate ḍevi ! ṭvamatsy-ānte Ca Sarvadā ||4|| You bear this universe, you create this world (from your power), and you sustain this creation, O devi (through your power), and finally you merge this creation within you, always. When you are released, you are the form of creation, and when you are maintained, you are the form of position. Thus at the end of the form of annihilation of this universe in the universe. Visrssttau Srsstti-ṟūpā ṭvam Sthiti-ṟūpā Ca Pālane | ṭathā Samhrti-ṟūpa-ānte Jagato[ah-ā]sya Jaganmaye ||5|| During creation you are sristhi-rupa (of the form of the creator of this world), during sustaining you are sthiti-rupa (of the form of the abider within the creation for nourishing it), and during the end of the world, you assume the form of samhriti (of the form of withdrawer of creation within yourself); you are thus the jaganmayi (who contain the whole world within herself). महाविद्या महामाया महामेधा महास्मृतिः ।महामोहा च भवती महादेवी महासुरी ॥६॥ ṃahā-Vidyā ṃahā-ṃāyā ṃahā-ṃedhā ṃahā-Smrtih |ṃahā-ṃohā Ca Bhavatī ṃahā-ḍevī ṃahā-Surī ||6|| You are Mahavidya (the great secret knowledge beyond the mind), you are Mahamaya (the knowledge which enchants the mind), you are Mahamedha (the great intelligence beyond the mind) and you are Mahasmriti (the universal memory which knows everything), you are Mahamoha (the knowledge which confounds the limited mind); you are Mahadevi, the worshipful great goddess. प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी ।कालरात्रिर्महारात्रिमोहरात्रिश्च दारुणा ॥७॥ Prakrtis-ṭvam Ca Sarvasya ġunna-ṭraya-Vibhāvinī |k͟hālarātrir-ṃahārātri-ṃoharātriś-Ca ḍārunnā ||7|| Through your three gunas, you have given rise to the entire prakriti (the universal nature), you are kalaratri (the great night behind prakriti which causes dissolution), you are maharatri (the great night behind prakriti which is full of mystery), you are moharatri (the great night behind prakriti which causes delusion), you are (indeed) very very deep. त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा ।लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षन्तिरेव च ॥८॥ ṭvam ṣrīs-ṭvam-īiśvarī ṭvam ḥrīs-ṭvam Buddhir-Bodha-l̤akssannā |l̤ajjā Pussttis-ṭathā ṭussttis-ṭvam ṣāntih k͟hssantir-ĕva Ca ||8|| You are Sri (srim, the bija mantra of sri), you are the goddess (who brings prosperity), you are Hri (hrim, the bija mantra of prana and heart space), you are (the power which awakens) the intelligence and understanding, you are the feminine energy manifesting as modesty, nourishment, as well as contentment; you are indeed peace and the power of forbearance. खड्गिनी शूलिनी घोरा गदिनी चक्रिणी तथा ।शङ्खिनी चापिनी बाणभुशुण्डी परिघायुधा ॥९॥ k͟hhaddginī ṣūlinī ġhorā ġadinī Cakrinnī ṭathā |ṣangkhinī Cāpinī Bānna-Bhuśunnddī Parigha-[ā]ayudhā ||9|| Holding the khadga (sword, scymitar) and trishula (trident) you manifest your dreadful form (making a terrible sound); with the other hands holding the gada (mace) and chakra (discus), and (holding) shankha (conch shell), caapa (bow), bana (arrow), bhusundi (a type of weapon) and the weapon parigha (club studded with iron). सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी ।पराऽपराणां परमा त्वमेव परमेश्वरी ॥१०॥ Saumyā Saumyatara-āśessa-āaumyebhyas-ṭva[u-ā]ti-Sundarī |Parā-[ā]parānnām Paramā ṭvam-ĕva Parame[a-īi]śvarī ||10|| You are Saumya (cool and placid like the moon), a greater manifestation of saumya, perfect and whole, and surpassing all that is saumya; you are indeed exceedingly beautiful, you are beyond both para (knowledge relating to the divine) and apara (knowledge relating to the world); you indeed are the supreme goddess. Whatever is somewhere in the universe, whether good or bad, is in the universe. That which is the power of all that is then why are you praised? ẏac-Ca k͟hin.cit k͟hvacid-Vastu Sad-āsad-Va-ākhila-[ā]atmike |ṭasya Sarvasya ẏā ṣāktih Sā ṭvam k͟him Stūyase ṭadā ||11|| Whatever thing, however insignificant, present anywhere, whether they are sat (based on eternal truth, lasting) or asat (not based on eternal truth, transient), O the atman (soul) of the whole universe, are all manifestations of your shakti; how then can anyone praise you? (the praiser also being part of you). You are the one who created the universe and who causes it to fall down. He too has been brought under the control of sleep Who is the lord here to praise you ẏayā ṭvayā Jagat-Srassttā Jagat Pātyatti ẏo Jagat |So[ah-ā]pi ṇidrā-Vaśam ṇītah k͟has-ṭvām Stotum-īhe[a-īi]śvarah ||12|| By you, (he who is) the creator of the world, the destroyer of the world, he who is the world itself (i.e. the preserver of the world), even him (i.e. Vishnu), you have overpowered with sleep; what (further) praise can therefore be uttered by me

Durga Suktam दुर्गासूक्तम्॥ अथ दुर्गा सूक्तम् ॥ओम् ॥ जा॒तवे॑दसे सुनवाम॒ सोम॑ मरातीय॒तो निद॑हाति॒ वेदः॑ ।स नः॑ पर्-ष॒दति॑ दु॒र्गाणि॒ विश्वा॑ ना॒वेव॒ सिन्धु॑-न्दुरि॒ता-ऽत्य॒ग्निः ॥ durgāsūktam.. atha durgā sūktam ..ōm ॥ jā̠tavē̍dasē sunavāma̠ sōma̍ marātīya̠tō nida̍hāti̠ vēda̍ḥ ।sa na̍ḥ par-ṣa̠dati̍ du̠rgāṇi̠ viśvā̍ nā̠vēva̠ sindhu̍-nduri̠tā-‘tya̠gniḥ ॥ We offer oblations of Soma unto Agni. May he burn those who are against us. May that Agni lead us beyond all difficulties, like a boatman takes his boat across a river. ताम॒ग्निव॑र्णा॒-न्तप॑सा ज्वल॒न्तीं-वैँ॑रोच॒नी-ङ्क॑र्मफ॒लेषु॒ जुष्टा᳚म् ।दु॒र्गा-न्दे॒वीग्ं शर॑णम॒ह-म्प्रप॑द्ये सु॒तर॑सि तरसे॒ नमः॑ ॥ tāma̠gniva̍rṇā̠-ntapa̍sā jvala̠ntīṃ vai̍rōcha̠nī-ṅka̍rmapha̠lēṣu̠ juṣṭā̎m ।du̠rgā-ndē̠vīgṃ śara̍ṇama̠ha-mprapa̍dyē su̠tara̍si tarasē̠ nama̍ḥ ॥ I take refuge in that Goddess, who has the lusture of fire, who is radiant due to her penance, who gives the fruits of all actions, and who is difficult to obtain. O Durga, we bow to you who are skilled in making us cross all difficulties. अग्ने॒ त्व-म्पा॑रया॒ नव्यो॑ अ॒स्मान्​थ्स्व॒स्तिभि॒रति॑ दु॒र्गाणि॒ विश्वा᳚ ।पूश्च॑ पृ॒थ्वी ब॑हु॒ला न॑ उ॒र्वी भवा॑ तो॒काय॒ तन॑याय॒ शं​योँः ॥ agnē̠ tva-mpā̍rayā̠ navyō̍ a̠smān​thsva̠stibhi̠rati̍ du̠rgāṇi̠ viśvā̎ ।pūścha̍ pṛ̠thvī ba̍hu̠lā na̍ u̠rvī bhavā̍ tō̠kāya̠ tana̍yāya̠ śaṃyōḥ ॥ Oh Agni! You are worthy of all praise. Lead us safely beyond all difficulties. May our land and our earth be abundant. Bless our children and their children with happiness. विश्वा॑नि नो दु॒र्गहा॑ जातवेद॒-स्सिन्धु॒न्न ना॒वा दु॑रि॒ता-ऽति॑पर्-षि ।अग्ने॑ अत्रि॒वन्मन॑सा गृणा॒नो᳚-ऽस्माक॑-म्बोध्यवि॒ता त॒नूना᳚म् ॥ viśvā̍ni nō du̠rgahā̍ jātavēda̠-ssindhu̠nna nā̠vā du̍ri̠tā-‘ti̍par-ṣi ।agnē̍ atri̠vanmana̍sā gṛṇā̠nō̎-‘smāka̍-mbōdhyavi̠tā ta̠nūnā̎m ॥ O destroyer of all difficulties! Rescue us from difficulties, just as one crosses a river by means of a boat. O Agni! Protect our bodies vigilantly like Atri (who is concerned with the welfare of all beings). पृ॒त॒ना॒ जित॒ग्ं॒ सह॑मानमु॒ग्रम॒ग्निग्ं हु॑वेम पर॒माथ्स॒धस्था᳚त् ।स नः॑ पर्-ष॒दति॑ दु॒र्गाणि॒ विश्वा॒ क्षाम॑द्दे॒वो अति॑ दुरि॒ता-ऽत्य॒ग्निः ॥ pṛ̠ta̠nā̠ jita̠gṃ̠ saha̍mānamu̠grama̠gnigṃ hu̍vēma para̠māthsa̠dhasthā̎t ।sa na̍ḥ par-ṣa̠dati̍ du̠rgāṇi̠ viśvā̠ kṣāma̍ddē̠vō ati̍ duri̠tā-‘tya̠gniḥ ॥ We invoke Agni from the highest assembly, who charges and vanquishes his enemies and is fearsome. May that Agni protect us and lead us beyond all that is transient, all difficulties, and all sins. प्र॒त्नोषि॑ क॒मीड्यो॑ अध्व॒रेषु॑ स॒नाच्च॒ होता॒ नव्य॑श्च॒ सत्सि॑ ।स्वाञ्चा᳚-ऽग्ने त॒नुव॑-म्पि॒प्रय॑स्वा॒स्मभ्य॑-ञ्च॒ सौभ॑ग॒माय॑जस्व ॥ pra̠tnōṣi̍ ka̠mīḍyō̍ adhva̠rēṣu̍ sa̠nāchcha̠ hōtā̠ navya̍ścha̠ satsi̍ ।svāñchā̎-‘gnē ta̠nuva̍-mpi̠praya̍svā̠smabhya̍-ñcha̠ saubha̍ga̠māya̍jasva ॥ O Agni! You who are adored in sacrifices multiply our joy. You are present in the sacrifices and are always laudable. Grant us happiness thinking of us as your own body. Bring us good fortune from all corners. गोभि॒र्जुष्ट॑मयुजो॒ निषि॑क्त॒-न्तवे᳚न्द्र विष्णो॒रनु॒सञ्च॑रेम ।नाक॑स्य पृ॒ष्ठम॒भि सं॒​वँसा॑नो॒ वैष्ण॑वीं-लोँ॒क इ॒ह मा॑दयन्ताम् ॥ gōbhi̠rjuṣṭa̍mayujō̠ niṣi̍kta̠-ntavē̎mdra viṣṇō̠ranu̠sañcha̍rēma ।nāka̍sya pṛ̠ṣṭhama̠bhi sa̠ṃvasā̍nō̠ vaiṣṇa̍vīṃ lō̠ka i̠ha mā̍dayantām ॥ O all-pervading Indra who is unattached ! We shall follow you blessed with cattle and happiness. May those who live in the upper reach of the heavens bless me with the world of Vishnu in this life. ओ-ङ्का॒त्या॒य॒नाय॑ वि॒द्महे॑ कन्यकु॒मारि॑ धीमहि ।तन्नो॑ दुर्गिः प्रचो॒दया᳚त् ॥ ō-ṅkā̠tyā̠ya̠nāya̍ vi̠dmahē̍ kanyaku̠māri̍ dhīmahi ।tannō̍ durgiḥ prachō̠dayā̎t ॥ We perceive the daughter of Katyayana; we meditate on that young virgin. May that Durga inspire us (to reach that goal). इति दुर्गा सूक्तम् ॥ॐ शान्तिः शान्तिः शान्तिः ॥ iti durgā sūktam ..oṃ śāntiḥ śāntiḥ śāntiḥ .. Om peace peace peace. Durga Suktam – Introduction The Durga Suktam is a Vedic hymn found in the Maha Narayana Upanishad, primarily addressed to Agni (the god of fire) as a representation of the Divine Mother Durga’s fiery, active energy. Its meaning is a prayer for protection from life’s difficulties, with Agni being asked to “carry us across” all obstacles like a ferryman carries a boat across a river. Chanting the Suktam is believed to bestow inner strength, prosperity, and connection to the Supreme Shakti, leading to the removal of fears and negativity. Key Aspects of the Durga Suktam:Invocation of Agni: The hymns are directed towards Agni, who symbolizes purposeful action and the power to overcome adversity. Durga’s Fiery Form: Agni is seen as a manifestation of Durga’s divine, fiery energy, a form that is both destructive to evil and protective to the righteous. Symbolism of Durga: The word “Durga” itself means “difficult to cross” or “fort,” representing the difficult obstacles and shortcomings that imprison the mind. A Prayer for Crossing Difficulties: The core message is a plea to be carried over the “ocean of worldly existence” by a divine force that obliterates obstacles. Connection to Shakti: The Suktam seeks the grace of the Supreme Shakti (divine feminine power) to gain protection, inner strength, and spiritual progress. Benefits of Chanting:Protection from Obstacles: Chanting provides protection from the difficulties that beset the path of life. Inner Strength and Clarity: It helps in gaining inner strength, mental clarity, and the ability to face challenging situations. Prosperity and Well-being: The hymn aims to bless homes, lands, children, and future generations with peace and prosperity. Spiritual Connection: It connects the chanter to the Divine Mother and allows for the experience of divine love.