Salutations to the Divine Mother (Śrī Mātre Namaḥ).
Shri Devyupanishad
Compiled with a word-by-word commentary (Pratipadāvyākhyā Sankalitā)
Authored by the eminent scholar Brahmasri Adluri Sitaramashastri (Sudhīvara), also known by his spiritual name Shri Satyanandanatha.
His given name: Brahmasri Adluri Sitaramashastri.
We offer our salutations to that revered preceptor (Deśika) and Guru, Shri Satyanandanatha, also known as Satya Sitarama, a true benefactor of the world. His birth on the sacred Ashtami Tithi, in the Vijaya year (Vijaya Jātaka Vatsara), during the Tāraṇa cycle, is venerated by the wise (Bhūsuras – Brahmins) on earth.
Shri Devyupanishad: A Word-by-Word Commentary (Pratipadāvyākhyā)
Date of Publication: Kali Yuga Year 5105, Tāraṇa Samvatsara, Jyeshtha Shukla Ekadashi (corresponding to May 30, 2004).
This section outlines the contents as they appear in the original printed book, with corresponding page numbers from that edition.
Andhragirvana Vidyapeetham, Kovvuru - 534 350.
(This section in the original book is said to feature images of the author's handwritten manuscript of the commentary. The following points summarize key explanations found within that commentary.)
Om. All the Gods (Devas), indeed, approached the Divine Goddess (Devi) and inquired: "Who are You, O Great Goddess (Mahādevī)?"
She (the Devi) replied: "I am the very essence of Brahman (Aham Brahmasvarūpiṇī). From Me originates this entire cosmos, composed of Prakriti (Primordial Nature) and Purusha (Consciousness).
I am both the Void (Śūnyam) and the Non-Void (Aśūnyam) – that which is unmanifest and that which is manifest.
I am Bliss (Ānanda) and Non-Bliss (Anānanda). I am Discriminative Knowledge (Vijñāna) and Ignorance (Avijñāna). I am Brahman (the Absolute Reality) and also that which is perceived as non-Brahman (Abrahman)—both are to be known as emanating from Me.
I am the five fundamental elements (Pañcabhūtāni) – Earth, Water, Fire, Air, and Ether – and also that which is beyond these elements (Apañcabhūtāni). I am this entire, boundless universe (Akhilam Jagat).
I am the Veda (sacred knowledge) and also that which is beyond the Veda (Aveda). I am Knowledge (Vidyā) and Ignorance (Avidyā).
I am the Unborn (Ajā) and also the born (Anajā, or that which appears to be born). I am below, above, and all that permeates horizontally (across).
I move as one with the Rudras and the Vasus. I sustain the Ādityas and all the Viśvedevas (all-gods). I uphold both Mitra and Varuṇa. I am Indra and Agni, and I am also the twin Aśvins.
I bear Soma, Tvaṣṭā, Pūṣan, and Bhaga. I uphold Viṣṇu of vast strides (Urukrama), Brahmā (the Creator), and Prajāpati (Lord of Progeny).
I grant wealth (Draviṇam) to the devoted sacrificer (Yajamāna) who offers oblations (Haviṣmate) and diligently presses the Soma juice (Sunvate Supravye).
I am the Sovereign Queen (Rāṣṭrī), the accumulator of all treasures (Sangamanī Vasūnām). I am the foremost (Prathamā) among the wise (Cikituṣī) who are worthy of sacrificial offerings (Yajñiyānām).
I give birth to the Father (Pitaram, the Supreme Cause) at the summit of this creation (Asya Mūrdhan). My own source (Yoni), the very womb of creation, lies within the cosmic waters (Apsu Antaḥ), deep within the vast ocean (Samudre) of consciousness.
Whoever realizes this profound truth attains divine wealth and auspicious qualities (Daivīm Sampadam).
Then the Gods spoke forth: "Salutations (Namaḥ) to the Divine Goddess (Devyai), to the Great Goddess (Mahādevyai)! To the Auspicious One (Śivāyai), eternal salutations!
Salutations to Prakriti, the Primordial Nature, the Benevolent One (Bhadrāyai). With disciplined minds and bodies (Niyatāḥ), we prostrate ourselves in adoration (Praṇatāḥ Sma Tām).
Unto that Goddess Durgā—resplendent as fire (Agnivarṇām), blazing with spiritual austerity (Tapasā Jvalantīm), brilliantly luminous (Vairocenīm), and lovingly resorted to for the fruits of actions (Karmaphaleṣu Juṣṭām)—we take complete refuge (Śaraṇam Prapadyāmahe). Salutations to You, O Destroyer of demons (Asurānnāśayitryai Te Namaḥ)!
The Gods generated the Divine Speech (Devīm Vācam). That very Speech, all beings (Paśavaḥ) of myriad forms (Viśvarūpāḥ) articulate.
May She, that Divine Speech (Sā Vāk), who is like a wish-fulfilling cow (Dhenuḥ), abundantly provide us with inspiring hymns (Mandra), nourishment (Iṣam), and spiritual vigor (Ūrjam). May She, well-praised (Sustutā), draw near to us (Asmān Upaaitu).
We bow in reverence to Kalarātrī (the Dark Night of Dissolution), who is extolled by Brahmā; to Vaiṣṇavī (the power of Viṣṇu); to Skandamātā (the Mother of Skanda). We salute Sarasvatī (Goddess of Wisdom); Aditi (the boundless Primordial Mother); Dakṣaduhitā (the daughter of Dakṣa, i.e., Satī); the Purifier (Pāvanām), the Auspicious One (Śivām).
"ఓం మహాలక్ష్మ్యై చ విద్మహే సర్వశక్త్యై చ ధీమహి। తన్నో దేవీ ప్రచోదయాత్॥"
We meditate upon Mahālakṣmī, and we contemplate Her as Sarvaśakti (the Universal Power). May that Devi inspire and illuminate our understanding."అదితిర్ హ్యజనిష్ట దక్ష యా దుహితా తవ॥ తాం దేవా అన్వజాయంత భద్రా అమృతబంధవః॥"
Indeed, Aditi was born, O Dakṣa, she who is your daughter. After Her, were born the Gods—auspicious beings, kinsmen of immortality."కామో యోనిః కమలా వజ్రపాణిర్గుహా హసా మాతరిశ్వాభ్రమింద్రః పునర్గుహా సకలా మాయయా చ పురుచ్యైషా విశ్వమాతాదివిద్యోమ్॥"
(This is a highly symbolic mantra, often associated with Shri Vidya, where each term represents Bījas or aspects of the Divine Mother): Kāma (Desire, representing 'Ka'), Yoni (Source, 'E'), Kamalā (Lakshmi, 'La'), Vajrapāṇi (Indra, 'Hrīṁ'), Guhā (Skanda, 'Ha'), Hasā (Joy/Swan, 'Sa'), Mātariśvā (Air, 'Ka'), Abhram (Ether, 'Ha'), Indraḥ (Lord, 'La'), Punar Guhā (Skanda again, 'Sa'), Sakalā (Complete with all Kalas, 'Ka'), Māyayā ca (and with Maya, 'La'), Purūcyaiṣā (She who is much praised), Viśvamātā (Mother of the Universe), Ādi Vidyā (Primordial Knowledge), Om."ఏషా ఆత్మశక్తిః। ఏషా విశ్వమోహినీ పాశాంకుశధనుర్బాణధరా॥"
She is the inherent power of the Self (Ātmaśakti). She is the enchantress of the universe (Viśvamohinī), wielding the noose (pāśa), goad (aṅkuśa), bow (dhanu), and arrows (bāṇa)."ఏషా శ్రీమహావిద్యా। య ఏవం వేద స శోకం తరతి॥"
She is this Shri Mahāvidyā (the Great Wisdom Goddess). Whoever realizes Her thus, transcends all sorrow (śokam tarati)."నమస్తే అస్తు భగవతి మాతరస్మాన్ పాహి సర్వతః॥"
Salutations unto You, O Bhagavatī (Divine Mother endowed with all opulences)! O Mother (Mātaḥ), protect us (asmān pāhi) from all perils (sarvataḥ)."సైషా అష్టౌ వసవః। సైషా ఏకాదశ రుద్రాః। సైషా ద్వాదశాదిత్యాః। సైషా విశ్వేదేవాః సోమపాః అసోమపాశ్చ। సైషా యాతుధానాః అసురాః రక్షాంసి పిశాచాః యక్షాః సిద్ధాః। సైషా సత్వరజస్తమాంసి॥"
She indeed is the eight Vasus. She is the eleven Rudras. She is the twelve Ādityas. She is all the Viśvedevas—both those who partake of Soma (Somapāḥ) and those who do not (Asomapāḥ). She is the Yātudhānas (a class of malevolent spirits), Asuras (demons), Rakṣāṁsi (fiends), Piśācas (goblins), Yakṣas (nature spirits), and Siddhas (perfected beings). She is verily the three Guṇas: Sattva (purity, harmony), Rajas (activity, passion), and Tamas (inertia, darkness)."సైషా ప్రజాపతిరింద్రో మనుః। సైషా గ్రహనక్షత్రజ్యోతీంషి। కలాకాష్ఠాదికాలరూపిణీ। తామహం ప్రణమామి నిత్యమ్॥"
She is Prajāpati (the Lord of creatures), Indra (King of Gods), and Manu (the progenitor of humankind). She is the planets (graha), constellations (nakṣatra), and all luminous celestial bodies (jyotīṁṣi). She is the very form of Time, from its minutest divisions like Kalā and Kāṣṭhā upwards. To Her, I offer my eternal salutations."తాప్యాపహారిణీం దేవీం భుక్తిముక్తిప్రదాయినీమ్। అనంతాం విజయాం శుద్ధాం శరణ్యాం శివదాం శివామ్॥"
(I bow to) that Devi—who removes all threefold sufferings (Tāpāpahāriṇīm), who grants both worldly enjoyment (bhukti) and ultimate liberation (mukti pradāyinīm); who is endless (Anantām), ever-victorious (Vijayām), pure (Śuddhām), the ultimate refuge (Śaraṇyām), the bestower of auspiciousness (Śivadām), and Herself the supremely auspicious (Śivām)."వియదీకారసంయుక్తం వీతిహోత్రసమన్వితమ్। అర్ధేందులసితం దేవ్యా బీజం సర్వార్థసాధకమ్॥"
The Bīja (seed syllable) of Ākāśa (Ether, 'Ha'), when united with 'Īkāra' (the vowel 'ī'), and then combined with the Bīja of Agni (Fire, 'Ra'), and finally adorned with the Ardhacandra (crescent moon, representing 'ṁ' or Anusvāra)—this forms the Devi's supreme Bīja Mantra ('Hrīṁ'). It is the accomplisher of all desired ends (Sarvārthasādhakam)."ఏవమేకాక్షరం బ్రహ్మ యతయః శుద్ధచేతసః। ధ్యాయంతి పరమానందమయా జ్ఞానాంబురాశయః॥"
This single syllable (Ekākṣaram), which is Brahman itself, is meditated upon by ascetics (Yatayaḥ) whose minds are pure (Śuddhacetasaḥ). They, who are embodiments of supreme bliss (Paramānandamayāḥ) and oceans of wisdom (Jñānāmburāśayaḥ), constantly contemplate this."వాఙ్మాయాబ్రహ్మసూస్తస్మాత్ షష్ఠం వక్త్రసమన్వితమ్। సూర్యో వామశ్రోత్రబిందుసంయుక్తష్టాత్తృతీయకః। నారాయణేన సమ్మిశ్రో వాయుశ్చాధరయుక్ తతః। విच्चे నవార్ణకో మంత్రః సాధకానుగ్రహప్రదః॥"
The Bīja of Vāk (Speech, 'Aim'), Māyā ('Hrīṁ'), and Brahmasū (Kama Bīja, 'Klīṁ'); then from the 'Ka' group the sixth letter ('Ca') combined with Vaktra ('ā'); Sūrya ('Ma') combined with Vāmaśrotra ('u') and Bindu ('ṁ'); from the 'Ṭa' group the third letter ('Ḍa') mixed with Nārāyaṇa ('ā'); Vāyu ('Ya') joined with Adhara ('ai'); followed by 'Vicce'. This nine-lettered (Navārṇaka) mantra (Aim Hrīṁ Klīṁ Cāmuṇḍāyai Vicce) bestows grace upon spiritual aspirants (Sādhakas)."హృత్పుండరీకమధ్యస్థాం ప్రాతఃసూర్యసమప్రభామ్। పాశాంకుశధరాం సౌమ్యాం వరదాభయహస్తకామ్। త్రినేత్రాం రక్తవసనాం భక్తకామదుఘాం భజే॥"
I worship Her who resides in the lotus of the heart (Hṛtpuṇḍarīkamadhyasthām), radiant as the morning sun (Prātaḥsūryasamaprabhām). She wields the noose (pāśa) and goad (aṅkuśa), is serene (Saumyām), and Her hands grant boons (varada) and dispel fear (abhaya). She is three-eyed (Trinetrām), adorned in red attire (Raktavasanām), and like a wish-fulfilling cow (Kāmadughām) to Her devotees, fulfilling all their righteous desires."నమామి త్వాం మహాదేవీం మహాభయవినాశినీమ్। మహాదుర్గప్రశమనీం మహాకారుణ్యరూపిణీమ్॥"
I bow to You, O Mahādevī (Great Goddess), the ultimate destroyer of all great fears (Mahābhayavināśinīm). You are the pacifier of insurmountable difficulties (Mahādurgapraśamanīm) and the very embodiment of immense compassion (Mahākāruṇyarūpiṇīm)."యస్యాః స్వరూపం బ్రహ్మాదయో న జానంతి తస్మాదుచ్యతే అజ్ఞేయా। యస్యా అంతో న లభ్యతే తస్మాదుచ్యతే అనంతా। యస్యా లక్ష్యం నోపలక్ష్యతే తస్మాదుచ్యతే అలక్ష్యా। యస్యా జననం నోపలభ్యతే తస్మాదుచ్యతే అజా। ఏకైవ సర్వత్ర వర్తతే తస్మాదుచ్యతే ఏకా। ఏకైవ విశ్వరూపిణీ తస్మాదుచ్యతే నైకా। అత ఏవోచ్యతే అజ్ఞేయా అనంతా అలక్ష్యా అజా ఏకా నైకా ఇతి॥"
She whose true form (svarūpam) even Brahmā and other deities do not comprehend, is therefore called Ajñeyā (the Unknowable). She whose end (antaḥ) is never found, is therefore called Anantā (the Endless). She whose characteristic mark or aim (lakṣyam) cannot be perceived, is therefore called Alakṣyā (the Imperceptible). She whose birth (jananam) is never found, is therefore called Ajā (the Unborn). She alone (Ekaiva) exists everywhere, therefore She is called Ekā (the One). She alone, though One, manifests as the entire universe (Viśvarūpiṇī), therefore She is also called Naikā (the Manifold). Hence, She is spoken of as Ajñeyā (Unknowable), Anantā (Endless), Alakṣyā (Imperceptible), Ajā (Unborn), Ekā (One), and Naikā (Manifold)."మంత్రాణాం మాతృకా దేవీ శబ్దానాం జ్ఞానరూపిణీ। జ్ఞానానాం చిన్మయాతీతా శూన్యానాం శూన్యసాక్షిణీ॥"
The Devi is the Mātṛkā (divine source and mother) of all mantras. She is the embodiment of knowledge (Jñānarūpiṇī) inherent in all words and sounds (śabdānām). She transcends even pure consciousness (Cinmayātītā), which is the object of all knowledge. Of all voids and nothingness (śūnyānām), She is the ultimate Void-Witness (Śūnyasākṣiṇī)."యస్యాః పరతరం నాస్తి సైషా దుర్గా ప్రకీర్తితా॥"
She, than whom nothing is higher or beyond (Yasyāḥ parataram nāsti), is famously proclaimed as Durgā."దుర్గాత్ సంత్రాయతే యస్మాత్ దేవీ దుర్గేతి కథ్యతే॥"
Because She protects (santrāyate) from great difficulty or peril (durgāt), the Devi is called Durgā."ప్రపద్యే శరణం దేవీం దుం దుర్గే దురితం హర॥ దుం దుర్గే దురితం హర ఇత్యోం నమ ఇతి॥"
I take refuge (prapadye śaraṇam) in the Devi. (Addressing Her with Her Bīja and name:) "O Duṁ Durge! Remove (hara) my afflictions and sins (duritam)." (Repeating the prayer for emphasis and concluding with salutation:) "Duṁ Durge! Duritam hara. Om Namaḥ (Om, Salutations).""తాం దుర్గాం దుర్గమాం దేవీం దురాచారవిఘాతినీమ్। నమామి భవభీతోఒహం సంసారార్ణవతారిణీమ్॥"
To that Durgā—the inaccessible Goddess (Durgamām Devīm), the destroyer of evil conduct and wicked ways (Durācāravighātinīm)—I, who am terrified of worldly existence (bhavabhītaḥ aham), bow down in adoration. She is the one who ferries us across the vast ocean of samsāra (Samsārārṇavatāriṇīm)."ఇదమథర్వశీర్షం యోఽధీతే స పञ्चాథర్వశీర్షజపఫలమాప్నోతి॥"
Whoever studies (adhīte) this Atharvaśīrṣa (this Upanishad, being the essence of Atharva Veda) obtains the meritorious fruit (phalam) equivalent to reciting the five principal Atharvaśīrṣa Upanishads."ఇదమథర్వశీర్షమజ్ఞాత్వా యో౬ర్చాం స్థాపయతి। శతలక్షం ప్రజప్యాపి సో౬ర్చాసిద్ధిం న విందతి॥"
Whoever installs a deity for worship (arcāṁ sthāpayati) without true knowledge (ajñātvā) of this Atharvaśīrṣa, even if they perform japa (repetition of mantra) a hundred lakh (ten million) times, they will not attain the true perfection or success of that worship (arcāsiddhim na vindati)."శతమష్టోత్తరం చాస్య పురశ్చర్యావిధిః స్మృతః॥"
One hundred and eight repetitions are ordained as the Puraścaryā ritual (preparatory rites) for this Upanishad."దశవారం పఠేద్ యస్తు సద్యః పాపైః ప్రముచ్యతే। మహాదుర్గాణి తరతి మహాదేవ్యాః ప్రసాదతః॥"
Whoever recites it ten times is immediately freed (sadyaḥ pramucyate) from all sins (pāpaiḥ). By the grace of the Great Goddess (Mahādevyāḥ prasādataḥ), they overcome great difficulties and calamities (mahādurgāṇi tarati)."సాయమధీయానో దివసకృతం పాపం నాశయతి। ప్రాతరధీయానో రాత్రికృతం పాపం నాశయతి। సాయం ప్రాతః ప్రయుంజానో అపాపో భవति॥"
Reciting it in the evening (sāyam adhīyānaḥ) destroys sins committed during the day (divasakṛtaṁ pāpaṁ nāśayati). Reciting it in the morning (prātaḥ adhīyānaḥ) destroys sins committed during the night (rātrikṛtaṁ pāpaṁ nāśayati). One who recites it regularly in the evening and morning becomes free from sin (apāpo bhavati)."నిశీథే తురీయసంధ్యాయాం జప్త్వా వాక్సిద్ధిర్భవति॥"
By chanting it at midnight (niśīthe), during the Turīya Sandhyā (the fourth twilight, a sacred period for meditation), one attains Vāksiddhi (perfection, mastery, or divine power of speech)."నూతనాయాం ప్రతిమాయాం జప్త్వా దేవతాసాన్నిధ్యం భవति॥"
Chanting it before a newly consecrated image or idol (nūtanāyāṁ pratimāyāṁ japtvā) brings about the manifest presence of the deity (devatāsānnidhyaṁ bhavati)."ప్రాణప్రతిష్ఠాయాం జప్త్వా ప్రాణానాం ప్రతిష్ఠా భవति॥"
Chanting it during the Prāṇapratiṣṭhā ceremony (the ritual infusing life-breath into an idol) firmly establishes the vital energies (prāṇānāṁ pratiṣṭhā bhavati)."భౌమాశ్విన్యాం మహాదేవీసన్నిధౌ జప్త్వా మహామృత్యుం తరతి। స మహామృత్యుం తరతి య ఏవం వేద॥ ఇత్యుపనిషత్॥"
By chanting this Upanishad in the presence of the Mahādevī (Great Goddess) on a Tuesday (Bhauma-vāra) that coincides with the Aśvinī Nakṣatra (lunar mansion), one transcends great death (mahāmṛtyuṁ tarati). Indeed, one who knows this profound truth overcomes great death. Thus ends the Upanishad.Salutations to the Divine Mother (Śrī Mātre Namaḥ).
Shri Devyupanishad
SANKARA
Compiled with a Word-by-Word Commentary (Pratipadāvyākhyā Sankalitā)
by the eminent scholar Brahmasri Adluri Sitaramashastri (Sudhīvara), also known by his spiritual name Shri Satyanandanatha.
Om. May there be auspiciousness (Śrīrastu). Om Aim Hrīṁ Śrīṁ. Salutations to the Divine Mother (Śrī Mātre Namaḥ).
With the Word-by-Word Commentary (Pratipada Vyakhyopetā) composed by Shri Satyanandanatha.
యత్రేదం భాసతే విశ్వం మాతృమేయాత్మకం జగత్ ।
తాం పరామంబికాం దేవీం నమామ్యమృతసిద్ధయే ॥
దూరాయంతే మహావిఘ్నాః యస్య స్మరణమాత్రతః।
తం నమామ్యంబికాపుత్రం లక్ష్మీగణపతిం ముదా॥
యత్పాదాబ్జనమస్కారా: సుఖబోధోదయే స్మృతాః।
తం నమామి గురుం సచ్చిదానందం పరమశివమ్॥
భారద్వాజసగోత్రసంతతిరభూత్ సద్వాసనావాసితా।
"From the Bharadvaja gotra (lineage) arose a progeny, imbued with pure and virtuous tendencies (sadvāsanā vāsitā)..." (The verse continues on the next page)Hariḥ Om. "भद्रं कर्णेभिः शृणुयाम देवाः..." (Om. O Devas, may we hear with our ears what is auspicious... – This is the beginning of the Shanti Patha or Peace Chant, often recited before the study of Upanishads.)
Upanishad Text: "Om. All the Gods (Devas), indeed, approached the Divine Goddess (Devi) and inquired: 'Who are You, O Great Goddess (Mahādevī)?'"
Now, the mantras that expound the nature of Shri Tripurasundari—in Her aspects as gross (sthūla), subtle (sūkṣma), and transcendent (para)—are of three kinds.
Correspondingly, worship (yāga), which is differentiated by its expression as physical (kāyika), verbal (vācika), and mental (mānasika), is also threefold.
Although in each of these forms of worship—namely, external ritual (Bahiryāga), internal worship (Antaryāga), and deep contemplation/meditation (Bhāvanā)—the other two are implicitly included (antarbhūtatve'pi), they are designated primarily by their dominant characteristic (prādhānya prācuryābhyāṁ) e.g., as physical, verbal, or mental.
In this context, following the initial teachings imparted in the Tripurā Tāpanī Upanishad, the ancient Vedic Being (Ādi Vedapuruṣa), desiring to uplift aspirants dedicated to the path of Yoga (yogopāsanājanānujighṛkṣayā), now presents the Devyupanishad. This Upanishad, an integral part of the Atharva Veda, is even more esoteric and profound (rahasyabhūtām). It is constituted of sacred mantras (mantrāmnāyarūpām), the mere recitation (pārāyaṇa mātreṇa) of which has the power to destroy all the accumulated impurities and sins (sakala kali kalmaṣaghnīm) of the Kali Yuga. Deep contemplation of its meaning (artha vicāreṇa) bestows unsurpassed and unending bliss (niratiśayānanda dātrīm). Through attentive hearing (śravaṇa), profound reflection (manana), and sustained deep meditation (nididhyāsanādyaiḥ), it is perfectly suited to the spiritual practices (sādhanānurūpām) of all types of seekers.
Here, the allegorical narrative from the Kena Upanishad (regarding the Devas' humbling encounter with Brahman in the form of a Yaksha) should also be brought to mind (anusaṁdheyā) for a richer contextual understanding.
The sacred syllable 'Om' (Omkāra) and the word 'Atha' (signifying an auspicious commencement, 'now'), these two, in ancient times, emerged from the throat of Brahmā (the Creator). Therefore, both are inherently auspicious (māṅgalikau ubhau).
In accordance with this principle, the recitation (pāṭhaḥ) of any mantra or sacred text should commence with the reverent remembrance of 'Om' (Omkārānusmaraṇa pūrvakaṁ).
All the Devas, led by Brahmā and Indra, meditated upon the Devi—who is eternally self-effulgent (svaprakāśamāna rūpāṁ), the ultimate abode of unsurpassed majesty and glory (niratiśaya mahimāspadāṁ), and embodies both qualified (saguṇa - with attributes) and unqualified (nirguṇa - without attributes) aspects—through the dedicated recitation and profound contemplation (anupaṭhana anusaṁdhāna purassaraṁ) of mantras. Perceiving Her saguṇa form directly within the canvas of their inner consciousness (svāntaḥkaraṇa bhittau pratyakṣeṇa saguṇa rūpāṁ Devīṁ prapadya), they approached Her. [This enlightened approach is guided by the understanding that] "Māyā (the cosmic illusion) is revealed by the realization of oneness with the Ātman (Ātmaikyādvyajyate Māyā)..."
...and this arises "due to the glory and significance of the practice related to Tripurā (Tripurā'nuṣṭhāna gauravāt)." As described in the Lalitopākhyāna, the Devas, filled with an ardent desire to know (jijñāsavaḥ) Her true form (tatsvarūpānujighṛkṣavaḥ), approached Her (upatasthuḥ) with their threefold being—mind, speech, and body (mano vākkāyaiḥ tribhiraṅgaiḥ). Having drawn near, they offered prayers and praises. The root sthā with the prefix upa means "to be near" or "to approach with reverence." In this context, the narrative from the Devī Bhāgavatam, specifically the dialogue between Himavat and Pārvatī, as well as the Devī Gītā, should be recalled for deeper understanding.
"O Mahādevī!" She who is Great (Mahatī) and also the Divine (Devī) is Mahādevī. As the saying goes, "She is called Mahatī because there is nothing superior to Her." The adjective "Mahat" (Great) qualifying "Devī" should be consistently understood in this light throughout. For instance, in phrases like "Mahāmāyā (Great Illusion), Mahādevī (Great Goddess), Mahājñāna-svarūpiṇī (Embodiment of Great Knowledge), Mahābuddhiḥ (Great Intellect), Mahāsiddhiḥ (Great Perfection), Mahātattva-svarūpiṇī (Embodiment of Great Reality)," the word "Mahat" is used in conjunction with "Devī," indicating their co-referentiality (sāmānādhikaraṇyam) and highlighting Her supreme nature.
The Devas asked: "O Mahādevī! Are You, who are designated by various names and words, distinct from us or non-distinct? Who truly are You (Kā asi Tvam)? In what form are You contemplated and experienced (kena rūpeṇa tvaṁ cintyamānā anubhavasi)?" Thus, the Devas, approaching the Devi and eager to comprehend Her ultimate reality (Devītattva jijñāsavaḥ), expressed their profound inquiry through these questions.
This approach signifies their supreme qualification as seekers. It aligns with scriptural injunctions such as, "For the sake of that knowledge, one should, with sacrificial faggots in hand, approach a Guru who is well-versed in the Vedas (śrotriyam) and firmly established in Brahman (brahmaniṣṭham)" (Muṇḍaka Upanishad 1.2.12). And as stated in the Bhagavad Gita (4.34): "Know That by humble prostration, by pertinent questioning, and by sincere service. The wise, who have realized the Truth, will instruct you in that knowledge." Thus, considering the very form of the Devi as the embodiment of the true Guru (Sadguru svarūpam), the Devas, desirous of knowing the ultimate truth, approached Her just as one approaches a Guru. This clearly indicates their status as highly evolved aspirants (uttamādhikāritvaṁ sūcitam).
Upanishad Text (Devi's reply): "She (the Devi) replied: 'I am the very essence of Brahman (Aham Brahmasvarūpiṇī). From Me originates this entire cosmos, composed of Prakriti (Primordial Nature) and Purusha (Consciousness). I am both the Void (Śūnyam) and the Non-Void (Aśūnyam). I am Bliss (Ānanda) and Non-Bliss (Anānanda). I am Discriminative Knowledge (Vijñāna) and Ignorance (Avijñāna). I am Brahman and that which is perceived as non-Brahman—both are to be known (Ahaṁ Brahmā'brahmaṇī veditavye). I am the five fundamental elements and also that which is beyond these elements (Ahaṁ pañcabhūtānyapañcabhūtāni),' thus declares the Atharvaṇa Śruti."
She, the Mahādevī of the aforementioned nature, recognizing the inquiring Devas as qualified aspirants (sādhikāriṇaḥ iti matvā), spoke (abravīt avocat). What did She say? "I am the very essence of Brahman (Ahaṁ Brahmasvarūpiṇī)."
"I, about whose nature you previously inquired in various ways—as distinct, non-distinct, or indefinable—am, in truth, the very form of Brahman. The Brahman which is expounded by all Upanishads as 'Truth, Knowledge, Infinite' (Satyam Jñānam Anantam Brahma), devoid of any internal differentiations or distinctions based on genus or species (sajātīya vijātīya svagata bheda rahitaṁ), that very Brahman-form am I, and nothing else. From Me, that is, from My primordial Will-Power (madīyāyāḥ icchāśakteḥ sakāśāt), this gross, visible universe (sthūlarūpaṁ paridṛśyamānaḥ prapaṁcaḥ), constituted of Prakriti and Purusha (Prakṛti-Puruṣātmakaṁ Jagat), has come into being (sañjātam)."
This is also stated in the Bhagavad Gita (13.19): "Know both Prakriti (Nature) and Purusha (Spirit) to be beginningless. And know that all modifications (vikārān) and qualities (guṇān) are born of Prakriti."
...and so on. The Bhagavad Gita further states (13.20): "Prakriti is said to be the cause in the matter of effect, instrument, and agent. Purusha is said to be the cause in the experience of pleasure and pain. For Purusha, dwelling in Prakriti, experiences the qualities (guṇān) born of Prakriti. Attachment to these qualities is the cause of its birth in good and evil wombs." Through such verses, the world as an entity comprising Prakriti and Purusha is described.
"I am both the Void (Śūnyam) and the Non-Void (Aśūnyam)." This universe, characterized by Prakriti and Purusha, was indeed like a void (śūnyam iva sthitam) prior to its gross manifestation; it existed in an unmanifest state (avyaktākāreṇa paristhitam), just as a pot exists latently in clay. The particle 'ca' (and) implies 'like' or 'as it were.' Then, through the power of 'ca' (signifying creation or transformation), this very universe, which previously existed as if void in an unmanifest form, became filled with Prakriti and Purusha (Prakṛti-Puruṣa pūrṇamabhavat) subsequent to creation. Therefore, it is non-void (aśūnyam). It is not absolutely void, but rather, the form of the Devi, being independent of any other reality (vastvantarānapekṣāyāṁ), is always complete and full (sarvadā pūrṇameva), while the phenomenal world can be considered 'non-void' in its manifested state and 'as-if-void' in its unmanifest potentiality.
"I am Bliss (Ānanda) and Non-Bliss (Anānanda)." Here, in this Upanishad, the universe (jagat), denoted by the second-person pronoun 'you' (yuṣmacchabda vācyaṁ, implicitly addressing the created), is ultimately identical with Brahman—characterized by Truth, Knowledge, etc.—denoted by the first-person pronoun 'I' (asmacchabda vācyaṁ). Within this universe, distinguished by Prakriti and Purusha, all forms of joy—from the bliss experienced in the cosmic spheres (brahmāṇḍa gola) and human experiences (mānuṣānanda) up to the ultimate Bliss of Brahman (brahmānanda paryanta)—though conditioned (sopādhikā api), are essentially manifestations of My nature. "Non-bliss" (anānandāḥ) refers to experiences that are not of My inherent blissful nature, such as suffering. The sorrows and pleasures experienced by beings within the conditioned cosmic spheres—characterized by Prakriti and Purusha, the fourfold classifications of creation, and the limitations of gross bodies and senses—are acquired through their own past karmas and are ultimately ordained by the Divine (Bhagavataiva sṛṣṭāni).
This is affirmed in the Bhagavad Gita, in the chapter on Divine Glories (Vibhuti Yoga, 10.4-5), where the Lord states: "Intelligence, knowledge, freedom from delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness, sorrow, birth, death, fear, and also fearlessness, non-violence, equanimity, contentment, austerity, charity, fame, and infamy—these various states of beings arise from Me alone."
"I am Discriminative Knowledge (Vijñāna) and Ignorance (Avijñāna)." Both knowledge and ignorance are also manifestations of My essential nature. The Agni Purana states: "That eternal Vidyā (Knowledge) is the supreme cause of liberation; She Herself, the sovereign Mistress of all, is also the cause of bondage in worldly existence." Thus, for the wise (jñāninām), She is the form of knowledge, and for the ignorant (ajñāninām), She appears as the form of ignorance. This is beautifully expressed by the poet Kalidasa in the Mātṛkāstavarāja: "O Mother Bhagavatī! You are Avidya (Ignorance), and You are Vidya (Knowledge); You are the entirety of Truth and nothing else. I shall not speak of anything as separate from You."
"I am Brahman and that which is perceived as non-Brahman—both are to be known (Ahaṁ Brahmā'brahmaṇī veditavye)." The usage "Brahmā Brahmaṇi" is a Vedic poetic form. Bhagavatī (the Divine Mother) is of the nature of Brahman (Brahma-svarūpā). The Lord (Parameśvara) is also of the nature of Brahman (Brahma-svarūpo). Both these aspects are to be known by the worshippers. Thus, the motherly Śruti (sacred scripture), with maternal compassion (mātṛ vātsalyena), instructs the aspirants desirous of understanding Her. In the Aruṇopanishad, the Śruti "Yo vaitāmiti" refers to understanding Her, who is the very form of Brahman. It speaks of knowing that sacred city (purīm), which is the Śrī Cakra, enveloped by the immortalizing nectar (amṛtena) that flows from the lunar orb (candramaṇḍala galat pīyūṣadhārārūpeṇa), through knowledge-based worship.
... one who performs such worship (arcanam karoti). To that wise worshipper (viduṣe arcakāya), Bhagavatī, who is the form of Brahman (feminine aspect, Brahmā), and Bhagavān, who is the form of Brahman (masculine aspect, Brahma)—the two instances of 'ca' (and) signify their union (ubhayoḥ melanaṁ)—together bestow their grace. Their combined form (militayoreva) resides in the Bindu-sthāna (the central point of consciousness) within the Sahasrāra (the thousand-petaled lotus), in the midst of the Sudhāsindhu (Ocean of Nectar), on Maṇidvīpa (the Isle of Gems), within the Cintāmaṇi-gṛha (the Wish-fulfilling Abode). From this residence, these two, Brahmā (Devi) and Brahma (Deva), grant to the worshipper long life (āyuḥ), vitality (jīvitaṁ), fame (kīrtiḥ), glory (yaśaḥ), progeny (prajāṁ), and lineage (santānaṁ). This is a form of blessing bestowed by the Vedic Puruṣa through this prayer-mantra for those devoted to contemplating the mantra's meaning, which encompasses the Mother-Father principle, delimited by word and its meaning. This indicates the supreme excellence of such upāsanā (worship).
Thus, the Devi has instructed the deities that contemplation of Her true nature (matsvarūpānusandhānam) is indeed what is to be performed.
The Ātharvaṇikī Śruti refers to the Upanishad related to the Atharva Veda. The word 'āha' (she said) connects to the preceding statement of the Devi.
It is implied that the exposition of such profound contemplation is the core of this Upanishad, and it must be understood word by word and sentence by sentence. One who understands it thus is truly proficient in the study of the Ātharvaṇikī Śruti. The significance here is that contemplation (bhāvanā), which is an outcome of study (adhyayana-karaṇaka), is realized through the injunction (vidhi) of its meaning (artha). Another Śruti states, "One who knows the meaning (arthajñaḥ) attains all auspiciousness (sakalaṁ bhadramaśnute)." From the emphasis of the word 'sakalam' (all) in that Śruti, it is understood that self-study (svādhyāya) accompanied by the knowledge of meaning yields greater fruit than mere recitation of words. However, from the implication of 'sakalam' in relation to knowing the meaning, it is understood that even mere recitation of words also bestows some degree of auspiciousness.
"I am the five fundamental elements (Ahaṁ pañcabhūtāni)." The Upanishadic Mother's intent is that in this world, the five elements, that which is other than the five elements (apañcabhūtāni, i.e., their subtle forms or that which transcends them), and indeed the entire universe in its totality (āhatya jagadrūpaṁ), is verily My own form. The objective qualities of sound, touch, form, taste, and smell, which are the attributes of the elements from Ākāśa (Ether), Vāyu (Air), Agni (Fire), Jala (Water), down to Pṛthivī (Earth), are themselves manifestations of the Devi's form. This aligns with the Śruti, "From that very Ātman (Self), Ākāśa arose..." (Taittirīya Upanishad 2.1.1). Therefore, "I am the five gross elements (mahābhūtāni) and the non-five elements (i.e., the subtle elements or tanmātrāṇi); all effects (kāryāṇi) and their causal form (kāraṇarūpā) are verily Me."
The primary identification "I am" (ahamiti vyavahāraḥ) is often associated with the elements (bhūtānāmeva) that exist in subtle forms as the tanmātrās, which are indicative of the attachment to objects such as sound, touch, form, taste, and smell. This is stated in the Ambāstava: "Further, cessation (nivṛtti) is said to be in water, firmness (pratiṣṭhā) in earth [corrected interpretation, original had fire], knowledge (vidyā) in fire, peace (śānti) in air, and beyond peace (śāntiḥ) in ether (vyomni). O Ambā! Your state (tvadīyaṁ padam) is indeed above those very cosmic principles (kalāḥ) that constitute the universe (kalayanti viśvaṁ)."
"Apañcabhūtāni" means not the five elements in their gross, enumerated (pañcasaṅkhyāka) form, or it can mean those which are devoid of the capacity for pañcīkaraṇa (the process of five-fold combination by which gross elements are formed). This is because, prior to creation, they remain dissolved in their ultimate cause (svakāraṇe vilīnāni). Therefore, it implies the form of Mūla Prakṛti (Primordial Nature). This is stated in the Sāṅkhyakārikā (verse 3): "Mūla Prakṛti is uncaused (avikṛtiḥ); Mahat and the other seven are both cause and effect (prakṛti-vikṛtayaḥ sapta); the sixteen (five sense organs, five motor organs, mind, and five subtle elements) are effects (vikāraḥ); Puruṣa is neither cause nor effect (na prakṛtirna vikṛtiḥ puruṣaḥ)." Thus, "Apañcabhūtāni" signifies the form of Mūla Prakṛti.
"I am the entire universe (Aham akhilaṁ jagat)." This means the whole, complete phenomenal world is verily Me.
This implies that She is the very power (śakti) of the universe, encompassing both cause and effect. This is stated by the revered Kalidasa:
"You are the moonlight in the moon, the brilliance in the radiant sun; You are consciousness in the individual soul (Puruṣa), strength in the wind; You are sweetness in water, and heat in fire. Indeed, the world would be utterly devoid of essence (nissārameva) were it not for You."
Thus, it is understood that in all that is seen and perceived, there is no object devoid of Her power.
"I am the Veda and the non-Veda (Vedo'hamavedo'ham)."
I am the Veda; I am also the very form of the Veda. Here, given that the word 'Śruti' (Veda) is feminine, understanding Śruti as maternal in form presents no contradiction. The Veda is that which makes known (vedayati jñāpayati); it guides actions by instructing what is to be done and what is not to be done in specific contexts, thus embodying both positive injunctions (pravṛtti) and prohibitions (nivṛtti). Among those who uphold the Veda as the ultimate internal authority (antaḥ pramāṇavādināṁ), some may assert that there is no stronger proof than the Veda.
Indeed, the revered Ādi Śaṅkarācārya, in his Adhyāsa Bhāṣya (Commentary on Superimposition), states that all means of knowledge (pramāṇāni) operate by relying on the superimposition related to caste (varṇa), stage of life (āśrama), conduct (ācāra), age (vayas), and specific states (avasthāviśeṣādhyāsamāśritya).
Furthermore, Jaimini Ācārya himself established in his sūtra, "Because the scripture (śāstra) is concerned with injunctions and prohibitions (pravṛttinivṛttiparatvācchāstrasya)..." The Mimamsakas recognize six means of valid knowledge (pramāṇāni): direct perception (pratyakṣa), inference (anumāna), comparison (upamāna), verbal testimony (śabda), postulation (arthāpatti), and non-apprehension (anupalabdhi).
Among these six, Śruti (Vedic testimony) is considered the very life-breath of all proofs. They themselves have declared its supreme authority with statements like, "That (Śruti) is my highest proof (sā me paramaṁ pramāṇam)."
All theistic schools (āstikānāṁ sarveṣāṁ) unanimously declare that Śruti possesses inherent, self-validating authority (svataḥ eva prāmāṇyam). Sound (śabdaḥ) is of two kinds: unlettered, primal sound (dhvanyātmakaḥ) and lettered, articulated sound (varṇātmakaḥ).
This profound subject concerning the primal and manifested aspects of sound, including its subtle five-fold classification, has been expertly expounded by great spiritual masters like Vidyāraṇya Guru Sārvabhauma in their commentaries on Śruti, based on the experiences of advanced Upāsakas (worshippers). It is not detailed here due to the fear of undue expansion of this text.
This concept has also been most logically established by Somānātha in the Pratyabhijñā Sūtras and by the revered Abhinavaguptācārya, the author of Dhvanyāloka.
I shall explain it in a general sense. The Veda, according to the Mimamsakas, is of the nature of eternal sound (śabdarūpaḥ nityaḥ). Therefore, Śakti (Divine Power) is of the nature of sound (śabdasvarūpā), and Śaktimān (the Possessor of Power, i.e., the Divine) is of the nature of meaning (arthasvarūpaḥ). Through the meditative identification of the non-difference between Śakti and Śaktimān, and due to the inseparable nature of word and meaning, the Divine Mother (Bhagavatī) is understood as the very form of the Veda. It is asserted that merely by hearing the words uttered from the Veda, which manifest in the Vaikharī (articulated) form of speech...
...it purifies the listeners. "O Mother of the three worlds (Trilokajananī)! Sound itself is Śakti (Power); this truth resides in You alone. For the comprehension of word and meaning (vāgartha pratipattaye), I bow to Pārvatī and Parameśvara, the parents of the universe, who are inseparably united like word and its meaning (vāgarthāviva sampṛktau)."
"I am non-Veda (Avedo'ham)." The letter 'A' (Akāraḥ) is foremost among all letters, the very effulgence, the Supreme Śiva. The letter 'Ha' (Hakāraḥ) here is proclaimed as the form of Kalā, known as Vimarśa (Self-awareness, reflective consciousness). This is stated by Nityānanda Muni in his commentary on Kāmakalāvilāsa.
"A-veda" thus means that which reveals (vedayati) the 'A', the form of Paramaśiva. The meaning is that She is the bestower of the wisdom (prajñā dātrī) for contemplating the true nature of Paramaśiva. The revered Ādi Śaṅkarācārya also states in the Kāmākṣī Stavarāja: "O Ambikā, reveal Śiva there within me!" Similarly, Kālidāsa in the Mātṛkāstavarāja says: "By Your grace, O Mother, a living being enters the non-dual Śiva (Śivamakulam)." Therefore, it is indicated that without becoming a recipient of Bhagavatī's compassionate glance (kaṭākṣapātratāṁ vinā), the attainment of Samādhi through the union of Śiva and Jīva (individual soul) is not possible.
Alternatively, since the Veda is primarily concerned with the path of injunctions (pravṛtti) and prohibitions (nivṛtti), as stated in the Gita (2.45): "The Vedas deal with the three Guṇas; be free from these three Guṇas, O Arjuna." And as Ādi Śaṅkarācārya stated: "For those who move in the state beyond the three Guṇas, what injunction or prohibition is there?" This implies that Her true nature transcends these two paths of action and inaction.
"I am Knowledge (Vidyā) and Ignorance (Avidyā)." I am indeed the form of Vidyā, encompassing the sixty-four traditional arts and sciences (catuḥṣaṣṭi kalātmikā vidyāḥ); all these forms of knowledge are My very essence. Alternatively, the fourteen traditional Vidyās are: the four Vedas, the six Angas (auxiliary disciplines: Śikṣā, Kalpa, Vyākaraṇa, Nirukta, Chandas, Jyotiṣa), Mimāṁsā (hermeneutics), Nyāya (logic), Purāṇa (ancient chronicles), and Dharmaśāstra (codes of conduct). Ayurveda (science of life), Dhanurveda (science of archery), Gāndharvaveda (science of music and arts), and Sthāpatyaveda (science of architecture) make eighteen such Vidyās. Bhagavatī is the embodiment of all these. "I am Avidyā (Ignorance)" because She is also the cause of bondage in worldly existence (saṁsārabandhahetutvād).
Upanishad Text: "I am the Unborn (Ajā) and also the non-unborn (Anajā, that which appears born). I am below, above, and all that permeates horizontally. I move with the Rudras and the Vasus. I sustain the Ādityas and all the Viśvedevas. I uphold both Mitra and Varuṇa. I am Indra and Agni, and I am also the twin Aśvins. I bear Soma, Tvaṣṭā, Pūṣan, and Bhaga. I uphold Viṣṇu of vast strides, Brahmā, and Prajāpati. I grant wealth to the devoted sacrificer who offers oblations and diligently presses the Soma."
"I am the Unborn (Ajā) and the non-unborn (Anajā)." "Ajā" means She who is never born, devoid of birth, the Mūlaprakṛti (Primordial Nature). "Anajā" means She who appears to be born, manifesting in forms such as Mahat (the cosmic intellect) and so on. This is supported by the Śruti: "The Unborn (Ajā) is One, of red, white, and black colors..." (Śvetāśvatara Upanishad 4.5, referring to Prakṛti).
Alternatively, "Anajā" can be derived from the root 'ana' (to breathe), thus 'Anā' (life-breath). In this sense, "I am Anajā" means "I am the very form of the Prāṇa (life-force) of all beings." She is the "life of life" (prāṇasya prāṇarūpā), the inner controller (Antaryāmin) as expounded in the Antaryāmyadhikaraṇa of the Brahma Sūtras.
"I am below, above, and all that permeates horizontally (Adhaścordhvaṁ ca tiryakcāham)." I alone am all-pervading, the presiding deity of the ten directions. "Below" refers to the nether regions...
Commentary on "Ahaṁ dadhāmi draviṇaṁ haviṣmate..." (Devi as the Bestower of Fruits of Sacrifice):
The commentary continues, explaining the Devi's role in sustaining the deities "by enabling them to perform their respective functions." The verse "Ahaṁ dadhāmi draviṇaṁ haviṣmate..." (I [the Devi] bestow wealth upon the one who offers oblations) is then elucidated. The meaning is that She alone sustains them. To the Haviṣmān (the offerer of oblations), who is endowed with oblations (havirbhiḥ yuktāya); to the Suprāvye (one who excellently propitiates the gods with these oblations and satisfies them); to the Sunvate (one who presses the Soma), i.e., to such a Yajamāna (sacrificer), She alone sustains the Draviṇam (wealth), which is the fruit of the sacrifice (dhanayāga phalarūpaṁ).
This capacity of the Devi to bestow the fruits of actions is affirmed by the revered commentator, Śrīmat Śaṅkarācārya, in his commentary on the Brahma Sūtra (3.2.38) aphorism: "Phalamata upapatteḥ" (The fruit of actions comes from Him [the Lord, here identified with Devi], because this is logical).
Commentary on "Ahaṁ rāṣṭrī saṁgamanī vasūnām..." (Devi as the Cosmic Queen and Primordial Womb):
The Upanishad states: "Ahaṁ rāṣṭrī saṁgamanī vasūnāṁ cikituṣī prathamā yajñiyānām. Ahaṁ suve pitaramasya mūrdhan | Mama yonirapsvantaḥ samudre ya evaṁ veda | Sa devīpadamāpnoti." (I am the sovereign queen, the accumulator of treasures, the foremost among the wise and worthy of sacrificial offerings. I generate the Father [Heaven or the Progenitor] on the summit of this [creation]. My womb is within the waters, in the ocean. He who knows this attains the state of the Devi.)
Explaining "Ahaṁ rāṣṭrī" (I am the sovereign queen), the commentary notes that "Rāṣṭrī" is a name for Īśvarī, the Supreme Goddess. She is the sovereign of the entire universe, as "Rāṣṭra" implies the realm or universe, and She who controls it is Rāṣṭrī. A verse from Śaṅkarācārya's Soundaryalaharī (Verse 97, though the specific wording might vary in recensions) is alluded to, highlighting Her role as the Queen of Parabrahman who causes the universe to revolve and Her transcendent glory as Turyā (the fourth state).
"Vasūnāṁ saṁgamanī" means She is the bestower of all wealth to Her devotees. "Ahaṁ suve" means "I generate" or "I give birth," signifying "I create." This is consistent with the Śruti which states, "From the Ātman, space arose."
Regarding where this creation occurs, the text explains "Asya mūrdhan" (At the head/summit of this). At the "head" (mūrdhan) of this Supreme Self, which is the material cause, all creations like space, etc., exist within it, just as a cloth exists latently in threads.
"Mama yonirapsvantaḥ samudre" (My womb is in the waters, within the ocean). The commentary clarifies: "My womb (yoniḥ) is the ultimate cause, located in the 'ocean' (samudre)." "Samudra" here refers to the Supreme Self, that from which all beings arise. "In the waters (apsu)" signifies its presence within the pervasive mental modifications (dhīvṛttiṣu), as it is the cause of all existence. "Antaḥ" (within) indicates that the Brahman-consciousness residing in the midst is Her ultimate cause. A verse from the Mārkaṇḍeya Purāṇa (Devi Mahatmyam 5.17-19, "Yā devī sarvabhūteṣu cetanetyabhidhīyate...") is quoted: "That Devī who is called consciousness in all beings, who pervades this entire universe in the form of consciousness, salutations, salutations, salutations to Her."
The fruit of this knowledge is stated: "Ya evaṁ veda sa devīpadamāpnoti" (Whoever knows this attains the state of Devī).
Commentary on the Devas' Salutation and Prayer to Durga:
The Devas then responded ("Te devā abruvan"): "Namo devyai mahādevyai śivāyai satataṁ namaḥ | Namaḥ prakṛtyai bhadrāyai niyatāḥ praṇatāḥ sma tām. Tāmagnivarṇāṁ tapasā jvalantīṁ vairocanīṁ karmaphaleṣu juṣṭām | Durgāṁ devīṁ śaraṇamahaṁ prapadye'surānnāśayitryai te namaḥ." (Salutations to the Devī, to the Mahādevī, to the auspicious Śivā, salutations always! Salutations to Prakṛti, the benevolent one; disciplined, we bow to Her. To Her who is of the color of fire, blazing with austerity, the brilliantly luminous one, invoked for the fruits of actions, to Devī Durgā, I take refuge. Salutations to You, the destroyer of demons.)
"Namo devyai" is identified as a Vedic mantra. "Prakṛtyai" refers to Her who is the form of Mūla Prakṛti (Primordial Nature). Alternatively, referencing the Brahma Sūtra "Pratijñādṛṣṭāntānuparodhāt" (I.4.9, concerning the non-contradiction of proposition and illustration when Brahman is the material cause), it refers to the Devī as the form of Brahman conditioned by Māyā in its state of equilibrium. "Bhadrāyai" means to the auspicious one, the veritable ocean of all auspicious qualities. "Devyai" refers to the self-effulgent one. "Mahādevyai" signifies Her who is worshipped as "Great" by all Devas, for, as a verse states, "There is none equal to or superior to You!"
The commentary continues to elucidate the terms used in the Devas' prayer. She is "Prakṛtyai", the form of Brahman conditioned by Māyā in its equilibrium state, as established by the principle of non-contradiction between proposition and illustration. She is "Bhadrāyai", the repository of all auspicious qualities. She is "Devyai", self-effulgent, and "Mahādevyai", worshipped as great by all Devas, for as the saying goes, "There is none equal to You, nor superior; whence could another be?"
To "Śivāyai", She who is the embodiment of auspiciousness, or one who bestows auspiciousness even upon inauspicious things. This implies that by Her grace, even an inauspicious being, though powerless, becomes powerful. The revered Śaṅkarācārya states in Soundaryalaharī (Verse 51, Bhavāni tvam...), "O Bhavānī, this (Śiva's auspiciousness and power) is the fruit of Your ceremonial acceptance of His hand (marriage)." Kālidāsa also remarks (in Kumārasambhava, though the sentiment is widespread), that by association with Pārvatī, even Śiva, who wears animal skin and is smeared with funeral pyre ash, becomes supremely auspicious. Thus, even inauspicious elements become auspicious through Her presence.
The triple recitation of "Namaḥ" (salutation) performed with mind, speech, and actions signifies a threefold prostration. The terms "Devī" and "Mahādevī" within this single mantra refer to the same Divine Mother, who exists as both cause and effect, and as the consciousness pervading the subtle and gross bodies. These terms denote the subtle and gross bodily aspects of the Devi, who is pure consciousness. This is further supported by two verses in the Ambāstavarāja: "Tvameṣā'nā... Tvaṁ vyometi..." (You are the Ruler... You are the Sky...).
Elucidation of the mantra "Tāmagnivarṇāṁ...":
"Tāmagnivarṇāṁ... nāśayitryai namo namaḥ" (To Her who is of the color of fire... to the destroyer, salutations, salutations). This is also a Ṛgvedic mantra (found in the Khila Sūktas associated with Durgā).
"Agnivarṇām" means having a hue similar to fire. "Aruṇavarṇām" means reddish-colored, as described in the Dhyāna śloka, "Aruṇāṁ karuṇā taraṅgitākṣīm" (She who is rosy-hued, with eyes brimming with waves of compassion). This is the intended meaning of Her complexion.
"Tapasā jñānena cīyate" means She is realized or "accumulated" through austerity, which is interpreted as knowledge (jñāna). Alternatively, She is the very embodiment of knowledge. The Śruti also declares, "Tapasā brahma vijijñāsasva" (Seek to know Brahman through austerity - Taittirīya Up. 3.2.1), indicating austerity as a means to Brahman, or that Brahman itself is austerity.
"Vairocaniṁ" signifies "especially radiant." She is self-luminous and also illuminates others. "Karmaphaleṣu juṣṭām" means She is lovingly resorted to by Brāhmaṇas for the bestowal of the fruits of actions (karmāṇi)—be they Vedic, Mantric, or Tāntric rites—such as heavenly rewards, progeny, and other worldly and otherworldly benefits.
Thus, She is the bestower of the fruits of all Vedic actions. "Durgām" means She who is "difficult to attain" (durgamām or aprāpyām) by those with insufficient merit (apuṇyaiḥ). Alternatively, She is attainable (prāpyām) through knowledge (jñānena) acquired by arduous effort (āyāsena) such as Aṣṭāṅga Yoga. To that Devī Durgā, the Goddess named Durgā, who is Brahman itself, "śaraṇaṁ prapadye" (we take refuge, prapannāḥ smaḥ). The word "śaraṇam" means a refuge or protector, according to lexicons.
"Asurān nāśayitryai namaḥ" (Salutations to Her, the destroyer of demons). For the devotees who have thus surrendered through mind, speech, and actions, She utterly destroys the darkness-like ignorance (tamaḥ ajñānaṁ) residing in their minds, ensuring that rebirth does not occur. "Nāśayitryai" means She who causes the destruction (of ignorance).
This indicates that for the worshippers of Durgā, liberation in this very life is suggested, due to the eradication of ignorance concerning their inherent divine nature, achieved through worship performed by mind, speech, and body.
Another reading of a part of the prayer is "Sutārāyai tarase namaḥ" (Salutations to the excellent savioress, to the power of crossing over). In this interpretation, "Sutārāyai" means "to Her who is an excellent means of crossing over" the boundless ocean of worldly existence (saṁsāre apāre); "ihaiva janmani" (in this very life); "tarase" means "to the power that enables crossing" or "to the one who causes to cross." Just as a boat or similar means is essential for crossing a river, the worship of the Durgā mantra is the very means (taraṇaṁ sādhanam) for crossing the immeasurable ocean of saṁsāra, implying liberation in this very life. The words of the mantra itself point towards this fruit.
The commentary states, "Namaskriyā bhūyāt namo'stu ityarthaḥ" (May there be prostration; "salutations" is the meaning). In the mantra "Tāmagnivarṇām," the mantroddhāra (extraction or revelation of the mantra's constituent sounds) is performed. Agni (fire), Sūrya (sun), Indu (moon), Brahman, the syllable Hṛīṁ, and the supreme group of letters are present in this mantra. The syllables 'Ha', 'Ra', 'Ī' are the Turīya Svaras (vowels associated with the fourth state of consciousness). The letter 'Ī' is the Devī Bīja (seed syllable of the Goddess). Virocana (the Sun), whose Bīja is 'Ha', and the Bīja of the Agni mantra, 'Ra', are incorporated. The Bindu (dot signifying cosmic potential) of Sūrya, representing the Supreme Lord, is identified with Hṛīṁ, as elucidated in the Prapañcasāra Tantra by the revered Śaṅkara Bhagavatpāda (in its third and fourth chapters). Therefore, the mantra is associated with the letter 'Ha'.
Thus, the extraction of the Māyā Bīja (Hṛīṁ) is accomplished within this mantra. Consequently, the phrase "I take refuge in Durgā, who is the embodiment of the Māyā Bīja" connects with the preceding ideas. In the commentary on the Nārāyaṇopaniṣad by Vidyāraṇya Svāmī, it is stated: "Tāṁ pūrvoktāṁ durgāṁ devīṁ śaraṇamahaṁ prapadye" (I take refuge in that aforementioned Durgā Devī).
What kind of Durgā is She? She is "Agni samāna varṇāṁ" (having a complexion similar to fire), "tapasā svakīya santāpena jvalantīṁ prakāśayantīm" (blazing and illuminating with Her own inherent austerity), and "asmacchatrūn dahantīm" (burning our enemies). "Viśeṣeṇa rocate svayameva prakāśate iti virocanaḥ" (That which shines with special brilliance, illuminating by itself, is Virocana, the Sun). She who is related to Virocana is Vairocani; being endowed with that solar effulgence, She is Vairocani, the very form of the Supreme Self. She is "Karma phaleṣu juṣṭām upāsakaiḥ sevyamānāṁ tām" (She who is served and adored by worshippers for the attainment of the fruits of actions, such as heavenly enjoyments, cattle, progeny, and other worldly and otherworldly rewards).
The phrase "He sutārāyai suṣṭhu saṁsāra taraṇa hetoḥ he devi tarase tārayitryai te tubhyaṁ namo'stu ityarthaḥ" means: "O excellent Savioress! O cause of easily crossing the ocean of worldly existence! O Devī, to You who are the power of crossing, the one who enables all to cross, salutations unto You!"
Commentary on Devi as Divine Speech (Vāk):
The Upanishad states: "Oṁ devīṁ vācamajanayanta devāstāṁ viśvarūpāḥ paśavo vadanti | Sā no mandreṣamūrjaṁ duhānā dhenurvāgasmānupa suṣṭutaitu ||" (Om. The Gods generated the Divine Speech; creatures of all forms articulate Her. May She, the wish-fulfilling Cow of Speech, who is delightful, abundantly yielding inspiring hymns, nourishment, and vigor, being well-praised, approach us.)
Explaining "Devīm iti," the commentary notes that "Devāḥ" refers to the prāṇas (vital airs), or alternatively, to Brahmā and other gods. "Yāṁ devīṁ dyotamānāṁ vācaṁ vaikharīrūpāṁ ajanayanta utpāditavantaḥ" means "The luminous Devī, Speech in its Vaikharī (articulated) form, whom they generated or brought forth."
"Tāṁ viśvarūpāḥ paśavo vadanti" means "Her, creatures of all forms speak." They utter it. She is the cause for accomplishing all worldly activities and is useful for all transactions, like a wish-fulfilling cow. Speech in the Vaikharī form is likened to Kāmadhenu. "Sā devī mandrā" (That Devī is mandrā - delightful or pleasing), bestowing "iṣam" (nourishment) and "ūrjam" (vigor) through the granting of fame and other boons. "Dhenuḥ" (cow) refers to Bhagavatī, the Goddess. "Naḥ" (us) refers to the devotees.
"Upasuṣṭutā" (well-praised) means She is well-praised by being uttered and glorified in all Vedas, Śāstras, Purāṇas, Itihāsas, Kāvyas, etc. "Upaitu" (may it come near) is connected with "upe" (near). It signifies, "May the Vaikharī form of Vāgdevī (Goddess of Speech) come near." The underlying meaning is that the Devas pray for the Vaikharī form of Vāgdevī to be always present with them. Since the practice of the Devī mantra relies on its Vaikharī form, all worshippers adore the Devī—Bhagavatī, who is the form of Brahman—and the Mother Śruti (sacred scripture) in this articulated Vaikharī form. Therefore, Vāgdevī, who is adept at bestowing all desired fruits, perpetually resides on the tongue of Her devoted practitioners.
Commentary on Devi as Kalaratri, Vaishnavi, Skandamata, Saraswati, Aditi:
The Upanishad continues with a prayer: "Kālarātrīṁ brahmastutāṁ vaiṣṇavīṁ skandamātaram | Sarasvatīmaditiṁ dakṣaduhitaraṁ namāmaḥ pāvanāṁ śivām ||" (We bow to Kālarātri, praised by Brahmā; to Vaiṣṇavī, the mother of Skanda; to Sarasvatī, Aditi, the daughter of Dakṣa; to the Purifier, the Auspicious One.)
This verse, beginning with "Kālarātri," is also a mantra from the Devyatharvaśīrṣa. "Kālarātrīm" signifies Her who is the destroyer even of Kāla (Time), which itself is the ultimate destroyer of all. As the revered Śaṅkara Bhagavatpāda stated (in praises like Dakshinamurti Stotra, conveying the idea of the eternal witness), "During Pralaya (cosmic dissolution), when even Time is destroyed, Your one form alone triumphs as the witness." This means She is the ultimate witness of the entire dissolution, and hence, She is Kālarātri. Alternatively, She is the embodiment of the Kālarātri mantra. The Mārkaṇḍeya Purāṇa (in sections like the Devi Mahatmyam contextually) mentions five kinds of nights: "Kālarātri, Mahārātri, Moharātri, Dāruṇā, and Rātri." Due to the manifestation of Yogamāyā at the birth of Śrī Kṛṣṇa, the midnight hour (time of moonrise) is also termed Kālarātri. The midnight of Śrāvaṇa Kṛṣṇa Aṣṭamī is specifically known as Kālarātri and is renowned in various Tantras. Since detailed descriptions of these nights are available in other Tantric texts, they are not elaborated here.
To Her who is the embodiment of Kālarātri and is "brahmastutām" (praised by Brahmā): this refers to the episode when Brahmā, fearing the demons Madhu and Kaiṭabha, found Mahāviṣṇu reclining on the serpent Śeṣa in the midst of the cosmic ocean (as narrated in the Devi Mahatmyam, Chapter 1). As Viṣṇu, the primordial Nārāyaṇa, was in Yoganidrā (cosmic sleep) and not in a waking state, Lord Brahmā praised Mahādevī, who was manifest as Yoganidrā. The narrative from the first Skandha of the Devī Bhāgavata, where Brahmā prays for Nārāyaṇa to be released by Her to overcome his defeat and for the destruction of Madhu and Kaiṭabha for the welfare of the world, should be recalled here. Thus, we bow to Her who is extolled by Brahmā, the creator, and is therefore the bestower of boons.
Furthermore, "Vaiṣṇavīm" refers to Her as the power of Viṣṇu. "Skandamātaram" (the mother of Skanda) signifies Her as Pārvatī. Śiva's power, specifically His tāmasika śakti (power of dissolution, which can also be a creative force), is Bhagavatī, who presides as such. "Sarasvatīm" denotes Sarasvatī, encompassing the subtle Parā (supreme), Paśyantī (seeing), Madhyamā (intermediate), and Vaikharī (articulated) forms of speech. Alternatively, it refers to Sarasvatī, the consort of Brahmā. "Aditim" refers to Aditi, the mother of the Devas. "Dakṣaduhitaram" (the daughter of Dakṣa Prajāpati) refers to Satī, who assumed various forms as previously mentioned. She is "Śivām" (auspicious) in Her very essence, the embodiment of all auspiciousness in both name and form. Consequently, She is "Pāvanīm" (the purifier), who sanctifies devotees merely by the utterance of Her name. To that Ambā (Mother), Bhuvaneśvarī (Queen of the Universe), we offer our obeisance.
Commentary on the Mahalakshmi Gayatri:
The Upanishad presents the Mahālakṣmī Gāyatrī: "Mahālakṣmyai ca vidmahe sarvaśaktyai ca dhīmahi | Tanno devī pracodayāt ||" (We realize Mahālakṣmī and meditate on Sarvaśakti [All-Powerfulness]. May that Devī inspire us.) (This mantra appears with variations in different texts; the Devyupanishad text here has "sarvaśaktyai").
This Gāyatrī is also from the Devyatharvaśīrṣa. "Mahālakṣmyai": the particle "ca" (and) implies the inclusion of Mahākālī and Mahāsarasvatī, representing the three primary forms of the Goddess. The commentary cites a Puranic verse: "The divine Mahālakṣmī, who is the essence of all deities, the sovereign mistress."
The commentary continues on Mahālakṣmī, referencing a Puranic statement that Mahālakṣmī Herself is the embodiment of all power, the very foundation. It quotes from the Mārkaṇḍeya Purāṇa: "O King, one who worships Her (Mahālakṣmī) shall become the sovereign lord of all worlds and of the Devas."
Regarding the Gāyatrī, "Vidmahe" means "we know" or "we realize"; the pronoun "vayam" (we) is implied. The term "Sarvasiddhyai ca" (and to the bestower of all accomplishments/perfections) is explained: the deity who is the embodiment of mantra-siddhi (perfection or accomplishment through mantra) for all practitioners of mantra is the aforementioned Mahālakṣmī, who is the form of Ādiśakti (Primordial Energy).
"Dhīmahi" means "we meditate upon" or "we contemplate." This is supported by the verse from the Devi Mahatmyam (5.30): "Yā devī sarvabhūteṣu siddhirūpeṇa saṁsthitā | Namastasyai namastasyai namastasyai namo namaḥ ||" (To that Devī who abides in all beings in the form of Siddhi [accomplishment/perfection], salutations to Her, salutations to Her, salutations to Her, again and again, salutations.)
Therefore, the Mahālakṣmī previously described, who is the cause of all power and the embodiment of the Bīja-mantras that are the source of all mantra-siddhi, may She, the Devī ("naḥ," meaning "us," referring to the practitioners), enter our heart-lotus in Her self-luminous form. Having entered, may She inspire ("pracodayāt") and activate us in all Vedic actions, and may She always remain manifest. This is elaborated in the Lalitāsahasranāma Bhāṣya where the supreme deity is described as Brahman. Since Brahman is neuter, and She is non-different from Brahman which is of the nature of Sat-Cit-Ānanda (Existence-Consciousness-Bliss), as stated by Abhinavagupta Ācārya in his Mahādevī Tattva Prakāśikā Kāśikā: "You are Īśāna (the Lord), O Ambikā, this is Yours." (The specific quote and its context might need scholarly verification for precise attribution). In the Gāyatrī "Mahālakṣmyai ca vidmahe sarvasiddhyai ca dhīmahi," the dative case (caturthī vibhakti) is used in the sense of the accusative (dvitīyā vibhakti). We know Mahālakṣmī, and by "ca" (and), we also know Her in the forms of Mahākālī, etc., as Sarvasiddhi Rūpā (Embodiment of All Accomplishments). We meditate. All other interpretations are as previously stated.
Commentary on the Aditi Sukta (Rigveda):
The Upanishad quotes the verse: "Aditir hya janiṣṭa dakṣa yā duhitā tava | Tāṁ devā anvajāyanta bhadrā amṛtabandhavaḥ ||" (Aditi indeed was born, O Dakṣa, she who is your daughter. After Her, the auspicious Gods, kinsmen of immortality, were born.) This verse is from the Ṛgveda (Mandala 10, Sukta 72, Verse 4 & 5 slightly combined or paraphrased; specific citation in the commentary refers to 8th Aṣṭaka, 3rd Adhyāya, 3rd Varga in some older Vedic indexing systems).
The commentary explains: "O Dakṣa! Your daughter who was born, that Aditi, was indeed born first." "Sons, the Ādityas," used in the plural, refers to Indra and other Devas, specifically the twelve Ādityas. This implies that "The Devas, Indra and others, are indeed famous and well-known through their mother Aditi." How were they? "Bhadrāḥ" (auspicious), worthy of praise and worship. "Amṛtabandhavaḥ" (kinsmen of nectar/immortality), those who partake of nectar, or alternatively, those "unbound by death"—all of them, including the hosts of Maruts, were born after Her. Therefore, we bow to that Aditi, the Mother of Indra and other gods, the deity born from your (Dakṣa's) essence, the causal deity. This connects with the preceding salutations. Then, the mantra "Kāmo Yoniḥ" (referring to the Kādi Vidyā) is introduced and its components are extracted (explained further on the next page).
Commentary on the Kādi Vidyā (Kāmo yoniḥ...) and the Importance of Tradition in Upasana:
The Upanishad presents the highly symbolic mantra: "Kāmo yoniḥ kamalā vajrapāṇirguhā hasā mātariśvābhramindraḥ punarguhā sakalā māyayā ca purūcyaiṣā viśvamātā'dividyoṁ ||" (This is the fifteen-syllable Kādi Vidyā mantra: Ka E Ī La Hrīṁ; Ha Sa Ka Ha La Hrīṁ; Sa Ka La Hrīṁ. The verse itself symbolically represents these Bījas: Kāma [Ka], Yoni [E], Kamalā [Ī], Vajrapāṇi [La], Guhā [Hrīṁ], etc., culminating in 'Viśvamātā Ādi Vidyā Om' – Mother of the Universe, Primordial Knowledge, Om.)
The commentary emphasizes the sanctity and method of imparting such esoteric knowledge: For those aspirants whose minds exhibit maturation (citta paripākaḥ) due to the diligent performance of actions (karmānuṣṭhāna) over many births, these profound teachings should be gradually revealed (naiḥśanaiḥ prakāśanīyāḥ) according to their respective spiritual levels (svabhūmikānu), only after proper examination by the Guru. Otherwise, there is a significant risk of a break or interruption in the sacred tradition (sampradāya vicchedāpatteḥ).
The various stages (bhūmikāḥ) leading up to and including the worship (upāsti) of Tripurasundarī have been extensively and systematically elaborated by the revered Bhāskararāya Guru in his commentary Setubandha on the Vāmakeśvara Tantra. In the science of Upāsanā (upāsanāśāstre), devotional practice and meditation (upāsanāyā eva prādhānyaṁ) hold primary importance, not merely ritualistic action (na karmaṇaḥ prādhānyam). This is because all ritualistic actions (kriyāṇāṁ sarvāsāmapi) do not, by themselves, inherently lead to the direct realization (bodhakatvābhāvāt) of the true nature of the established deity-form (devatā rūpasiddha vastu). Therefore, Upāsanā itself is essential and indispensable.
The phrase "Kāmo yoniḥ" refers to Kāmakalā (the divine art of desire, a name of the Devī), who is the Mother (Mātā), the Bhagavatī Devī, the Progenitress (Jananī), the Enchantress of the Universe (Viśvamohinī), holding the noose and goad (Pāśāṅkuśadharā), worthy of worship (Pūjyā), the bestower of supreme bliss (Paramānandadāyinī), Maheśvarī (the Great Goddess), Mahāvidyā (the Great Knowledge), and the bestower of great auspiciousness (Mahāmaṅgaladāyinī). The Devas (or divine principles) also have three aspects: gross, subtle, and supreme (this last phrase "దేవాశ్చ త్రీణి" seems to be an incomplete thought or a lead-in to a further classification not fully captured in this snippet).
Elucidation of the Ādi Vidyā (Kādi Pañcadaśī Continued):
The commentary explains the structure of the fifteen-syllable (Pañcadaśākṣarī) Ādi Vidyā: the three kūṭas (sections) are formed, ending with the Māyā Bīja (Hrīṁ). "Thus, with these fifteen letters, this Ādi Vidyā is the primordial source (mūlabhūtā) of all mantras. She is Purūcī (the ancient one), Viśvamātā (Mother of the Universe), Jagajjanayitrī (Progenitress of the world), Sarvavarṇātmikā (Embodiment of all letters/sounds), Sarvamantrātmikā (Embodiment of all mantras), and Sarvavedātmikā (Embodiment of all Vedas). She is thus called Brahmavidyā (Knowledge of Brahman) by Purūcī and other great masters." The syllable "Oṁ" at the end signifies the ultimate reality of Brahman. It represents Sadākhya-Candrakalā (the eternal sixteenth phase of the moon, symbolizing complete spiritual effulgence), devoid of increase or decrease, and embodies both saguṇa (with attributes) and nirguṇa (without attributes) aspects. This is what is indicated.
Commentary on Devi as Ātmaśakti and Viśvamohinī:
The Upanishad states: "Eṣā'tmaśaktiḥ | Eṣā viśvamohinī pāśāṅkuśadhanurbāṇadharā |" (She is the inherent power of the Self. She is the enchantress of the universe, wielding the noose, goad, bow, and arrows.)
This aforementioned fifteen-syllable Vidyā, which is the Mātṛkā (matrix or source) of mantras, is Ātmaśakti (the inherent power of the Self). She is the one who establishes the true nature of Brahman within the individual self and is the direct cause for the arising of immediate, direct knowledge (aparokṣa jñāna). She Herself is Viśvamohinī, the one who deludes the universe (viśvaṁ)—which comprises the four Vedas and the entire creation. She is Saṁmohinī (the complete deluder), Mohakāriṇī (the cause of delusion), who propagates the false understanding of "I am this body," and "this is mine" (ahamidaṁ mamedaṁ iti mithyājñāna prasārakāriṇī).
Therefore, She is described with the form worshipped by saguṇa upāsakas (devotees who worship the qualified Brahman), those who identify the Self with the body: "pāśāṅkuśadhanurbāṇadharā" (holding the noose, goad, bow, and arrows). This description implies that She is four-armed. In one hand, She holds a noose; in another, a goad; and in the other two hands, a bow and arrows. Thus, Her form, attainable primarily through meditation—as described in dhyāna ślokas like "Chaturbhuje candrakalāvataṁse..." (Four-armed, adorned with the crescent moon...)—is worshipped by many with varying conceptions and intentions (saṅkalpa bhedena).
Commentary on Devi as Śrī Mahāvidyā and the Remover of Sorrow:
The Upanishad states: "Eṣā śrīmahāvidyā | Ya evaṁ veda sa śokaṁ tarati ||" (She is Śrī Mahāvidyā. He who knows this transcends sorrow.)
This previously mentioned Devī, who is the embodiment of Śabda Brahman (Brahman as sound), attainable primarily through meditation, and existing in the form of Vaikharī (articulated) letters, is Mahāvidyā, qualified by the auspicious prefix 'Śrī' and the descriptive 'Mahat' (Great). The terms 'Śrī' and 'Mahat' are significant. The commentator mentions the "Śrīkāra Pañcaka" (group of five 'Śrī' elements): Śrī Vidyā (knowledge), Śrī Yantra (sacred diagram), Śrī Mantra (sacred formula), Śrī Mātā (Divine Mother), and Śrī Vṛkṣa (sacred tree, often the Bilva, associated with Devī). The profound significance of this Pañcaka of 'Śrī' is explained in the Lalitāsahasranāma Bhāṣya by Bhānurānandīya (Bhāskararāya) in the context of the name "Sā hi śrīramṛtā satām" (She indeed is Śrī, the immortality of the virtuous). There, the word 'Śrī' in the mantra "Śrī Mātre Namaḥ" is interpreted as pertaining to the knowledge of Brahman that bestows liberation, as taught by the Śruti.
Therefore, "Śrī Vidyā" is a revered symbolic term for Brahmavidyā, cherished and utilized by practitioners (upāsakaiḥ). This extensive discussion should suffice. The Devī Bhāgavata states: "Eṣā sarvagatā śaktiḥ sā brahmeti abhidhīyate | Saguṇā nirguṇā ceti dvividhoktā manīṣibhiḥ | Saguṇā jñānibhiḥ sevyā (pūjyā) nirguṇā tu virāgibhiḥ | Dharmārtha kāmamokṣāṇāṁ svāminī sā nirākulā dadāti..." (This all-pervading Power is called Brahman. She is described by the wise as twofold: Saguṇa [with attributes] and Nirguṇa [without attributes]. Saguṇa is to be served [worshipped] by the Jñānis [knowers of qualified Brahman], while Nirguṇa is for the Virāgis [dispassionate ones, seekers of unqualified Brahman]. She is the untroubled mistress of Dharma [righteousness], Artha [wealth], Kāma [desire], and Mokṣa [liberation], and bestows them...).
Commentary on Devi as Bestower of Desires and the Significance of Ritual Propriety:
The commentary continues, quoting from the Devī Bhāgavata, "...She bestows desired ends (vāñchitān arthān), when worshipped according to prescribed rites (arcitā vidhipūrvakam)." In this verse, it is emphasized that an action performed according to vidhi (sacred injunctions or prescribed rites) becomes fruitful (phalonmukhaṁ bhavati). Conversely, an action performed without adhering to vidhi does not yield its intended fruit; this is implied by the term "vidhi." The Bhagavad Gītā (9.23) states: "Ye'pyanyadevatābhaktā yajante śraddhayānvitāḥ | Te'pi māmeva kaunteya yajantyavidhipūrvakam ||" (Even those devotees who, endowed with faith, worship other deities, they too, O son of Kuntī, worship Me alone, though not according to prescribed rites [i.e., with a limited understanding or improper procedure].)
Here, the revered Śrī Śaṅkara Bhagavatpāda and Madhusūdana Sarasvatī Svāmī have extensively explained the literal meaning and implications of the word "vidhi" in their respective commentaries.
Commentary on Devi as the Remover of Sorrow through Knowledge:
The Upanishad affirms: "Ya evaṁ veda sa śokaṁ tarati ||" (He who knows this transcends sorrow.)
Any person who, in the manner described previously, performs worship (arcanam), spiritual practices (anuṣṭhānādikaṁ), etc., with a thorough understanding of the mantra's meaning, knowing the Pañcadaśākṣarī Brahmavidyā (the fifteen-syllable knowledge of Brahman) which embodies both Saguṇa (with attributes) and Nirguṇa (without attributes) aspects—such a person transcends (tarati) the boundless ocean of saṁsāra. This saṁsāra is characterized by abundant suffering (duḥkhabhūyiṣṭham), originates from beginningless seeds of ignorance, and is fraught with birth, death, and other afflictions, thereby becoming liberated (pāraṁgato bhavati). The Upaniṣadic dictum, "Tarati śokamātmavit" (The knower of the Self transcends sorrow - Chāndogya Up. 7.1.3), states that one who is an Ātmavit (knower of the Self), devoted to the direct experience of Brahman as the Self, alone transcends sorrow. This Upaniṣadic statement should also be recalled and contemplated here. From this, the conclusive meaning (phalitārthaḥ) is that the ultimate fruit of Śrīvidyā Upāsanā is indeed the realization of the oneness of Brahman and Ātman (brahmātmaikya jñānam).
Commentary on the Prayer for Protection and Devi's Cosmic Manifestations:
The Upanishad continues with a prayer: "Namaste astu bhagavati mātaraḥ asmān pāhi sarvataḥ ||" (Salutations unto You, O Bhagavatī! O Mother, protect us from all perils.) This prayer, preceded by salutations, is addressed to the Mother of the Universe. "O Bhagavatī (She who is endowed with the six divine opulences)! O Bhavati (Most Revered One)! Therefore, O Mātāḥ (Mother)! O Jananī (Progenitress of the Universe)! Protect us (asmān), Your devotees (tvadupāsakān) — the plural 'naḥ' (us) implies inclusion of our children, friends, spouses, and other relatives — from all calamities (sarvopadraveṣu) at all times (sarvakāleṣu pātu rakṣatu)." The underlying sentiment is "Protect us."
Thus, "O Bhagavatī, to You, I offer my prostrations with profound humility (praHvabhāvaṁ karomi)." This is the devotee's prayer, uttered with maternal affection (from the Devī's side) and devotional surrender (from the devotee's side). For this reason, this mantra of salutation and praise is traditionally observed to be used towards one's mother at the time of Mātṛbhikṣā (ritual begging from the mother by a brahmacārī) after the Gāyatrī mantra initiation.
The Upanishad then describes Her cosmic manifestations: "Saiṣāṣṭau vasavaḥ..." (She indeed is the eight Vasus...). The previously mentioned Devī Herself is the embodiment of the eight Vasus; they are Her forms. Similarly, the eleven Rudras are also Her embodiments.
Commentary on Devi as All-Encompassing Reality (Continued):
The twelve Ādityas are also Her forms. The Viśvedevas—both those who partake of Soma (Somapāḥ) and those who do not (Asomapāḥ)—are also Her embodiments. Nirṛti, a guardian of a direction (dikpālaka), and his associated retinue, denoted by the term Yātudhāna (a class of malevolent spirits), are mentioned. The Yātudhānas, Rākṣasas (demons of a particular kind), Asuras (general demons), other Rakṣas (fiends), Piśācas (goblins), Yakṣas (nature spirits), and Siddhas (perfected beings)—all these, though of various celestial origins (devayonayaḥ), are ultimately born of You (tvadutpannāḥ).
The three Guṇas (Sattva, Rajas, Tamas), the Prajāpatis like Dakṣa and others, Indra who is the lord of the three worlds, and the Manus like Vaivasvata and others—all these are Your forms. The Grahas (planets) like the Sun and others, the Nakṣatras (lunar mansions/asterisms) like Aśvinī and others, and the Jyotis (other luminaries) like Dhruva (the Pole Star)! The sixty-four Kalās (arts and sciences) are also You. Therefore, the conclusive understanding is that this entire Brahmāṇḍa (cosmos) is indeed Your form.
To Her, who is the embodiment of time in its divisions like Kalā (a small unit of time) and Kāṣṭhā (another small unit of time), I offer my salutations (tāmahaṁ namāmi). You are the creatrix, sustainer, and dissolver of the cosmic sphere. You alone exist. All that is born of You, the entire created manifestation (kāryajātaṁ sarvaṁ), is Your form, for an effect is never different from its cause (na hi kāraṇādanyatkāryaṁ vidyate). Therefore, You alone are, because You are undivided (anavacchinnā) and the ultimate cause of all (sarvakāraṇabhūtā asi). Hence, You are eternal (nityā), everlasting (śāśvatā). To You, the aforementioned, the cause of all, eternal, the embodiment of truth, knowledge, and bliss (sat-jñāna-ānanda-rūpāṁ), I offer my profound prostrations (ahaṁ praṇāmi). The prefix "pra" in praṇāmi implies performing salutations with utmost reverence, involving mind, speech, and body.
Because You are eternal, I bow to You, the Eternal One. Even the ephemeral beings like the Devas, who are born from You, also offer their salutations to You, the ultimate cause of all. This sentiment is echoed in praises like the Mahimnastava, where the devotee expresses exclusive devotion to the Supreme, not seeking boons from lesser, dependent deities: "I, a seeker, do not bow to other (lesser) seekers (for they too depend on You)."
Commentary on Devi as Bestower of Enjoyment, Liberation, and Auspiciousness:
The text continues with a description of the Devi's compassionate nature and power, as invoked by Her worshippers: "Tāpāpahāriṇīṁ devīṁ bhuktimuktipradāyinīm | Anantāṁ vijayāṁ śuddhāṁ śaraṇyāṁ śivadāṁ śivām ||" (I bow to that Devī—who removes all threefold sufferings, who grants both worldly enjoyment and ultimate liberation; who is endless, ever-victorious, pure, the ultimate refuge, the bestower of auspiciousness, and Herself the supremely auspicious.)
Those devotees who constantly engage in contemplating Your eternal form (nityāḥ svarūpānusandhānaparāḥ) realize You as "Tāpāpahāriṇīm" (the remover of suffering). Suffering (tāpa) is of three kinds: Ādhyātmika (arising from oneself, e.g., physical or mental illness), Ādhibhautika (arising from external beings or elements), and Ādhidaivika (arising from divine or supernatural causes, e.g., fate or planetary influences). She is the remover, the destroyer of all such suffering. She is "Devīm" (the self-effulgent one), and "Bhuktimuktipradāyinīm" (the bestower of both Bhukti – worldly enjoyment, and Mukti – ultimate liberation).
"Bhukti" refers to worldly attainments: wealth, gold, possessions, vehicles, etc., as well as an unbroken lineage of spouse, children, and grandchildren, lasting fame, glory, and a compassionate nature. All these constitute worldly enjoyment. "Mukti" is liberation, the immortalizing knowledge (amṛtātmakaṁ jñānaṁ) bestowed through Brahmavidyā (knowledge of Brahman), by means of which, individuals become liberated even while living (jīvanto'pi mucyante). This state is aptly termed Jīvanmukti. She bestows both Bhukti and Mukti.
As it is said, "For those devoted to the worship of Śrī Devatā, both enjoyment (bhoga) and liberation (mokṣa) are verily in their hands (karasthau eva)." Thus, She is the bestower of both worldly enjoyment and ultimate liberation. She is "Anantām" (endless), devoid of destruction (antaḥ nāśaḥ tadrahitām). She is "Vijayām" (ever-victorious), bestowing victory in debates and battles against enemies. She is "Lakṣmīm" (the goddess of fortune), bestowing royal enjoyment (rājyabhoga pradāṁ), Rājalakṣmī (royal fortune); She is Lakṣmī who reveals all excellence in the form of victory over the senses (indriya vijaya rūpa sarvotkarṣa prakāśakāriṇīṁ), and Lakṣmī who is the very form of Brahman.
Commentary on Devi as the Ultimate Refuge and Bestower of Auspiciousness:
Therefore, She is "Śaraṇyām" (worthy of refuge), to be prayed to as the sole refuge, as expressed in the sentiment: "Devīmananyaśaraṇaḥ śaraṇaṁ prapadye" (Being without any other refuge, I take refuge in the Devī). She is "Śivadām", the bestower of Śiva (auspiciousness, good fortune, or liberation) to Her devotees. She may even grant the very nature of Śiva (identity with the Supreme). As it is stated: "Only by one whose birth is the last (final incarnation before liberation), or if one is Śaṅkara (Śiva) Himself, is the illustrious Pañcadaśākṣarī Vidyā (fifteen-syllable mantra) attained." She is "Śivām" (the auspicious one), the embodiment of liberation. The Kāśīkhaṇḍa remembers Her as: "Śivā is renowned as liberation, the bestower of Mokṣa to Yogis." To Her, the aforementioned, "I bow" (praṇāmi); this connects with the preceding statements.
Commentary on the Bhuvaneshvari Bija Mantra ("Hrīṁ") and its Meditation:
The Upanishad reveals the formation of the supreme Bīja mantra: "Viyadīkārasaṁyuktaṁ vītihotrasamanvitam | Etadardhendulasitaṁ bījaṁ sarvārthasādhanam || Evamekākṣaraṁ nāma yatayaḥ śuddhacetasaḥ | Te dhyāyanti parābhaktāḥ santo jñānāmburāśayaḥ ||" (The Bīja of Viyat [Ether, 'Ha'], combined with 'Ī'-kāra, conjoined with Vītihotra [Fire, 'Ra'], and adorned with Ardhendu [crescent moon, representing Bindu/Anusvāra]—this Bīja accomplishes all objectives. This single syllable, ascetics of pure mind, who are supreme devotees, saints, and oceans of knowledge, meditate upon.)
Having spoken of the Parāvidyā (Supreme Knowledge), the Pañcadaśī, the text now describes for intermediate practitioners (madhyamādhikāriṇāṁ sādhakānām) the extraction of the Bhuvaneshvari Bīja mantra ("Hrīṁ"), which is the essence of subtle mantra upāsanā. The verse begins "Viyaditi."
"Viyat" (Ether or space), its Bīja is 'Ha'. This is to be combined with 'Ī'-kāra (the vowel 'ī'). "Vītihotra" (Fire), its Bīja is 'Ra' (the syllable 'ra', or repha). Combined with that, it becomes "Hrī", which represents Bhagavatī. Adorned with "Ardhendu" (crescent moon), which is the Bindu (dot) or Anusvāra (nasal sound), the syllable "Hrīṁ" is formed. Therefore, this Bīja is "sarvārthasādhakam" (the accomplisher of all desired ends). It is the means (sādhakam) for all purposes (arthānām), objectives (prayojanānām), or actions (kāryāṇām). It becomes the very fruit of the spiritual practice. Thus, the fruit of worshipping this Bīja is the accomplishment of all purposes.
"Evamiti." In this manner, this single-syllable Bīja "Hrīṁ" is meditated upon. The commentary mentions the twelve components or stages associated with the subtle sound of such Bījas (like Bindu, Ardhacandra, Bodhinī, Nāda, Nādānta, Śakti, Vyāpikā, Samanā, Unmanī, etc. which are stages of dissolution of mind in Nada yoga). By meditating on the mantra "Hrīṁ" along with its twelve constituent powers and aspects, with profound mental absorption of its meaning (mantrārthānusandhāna pūrvakaṁ),
The "yatayaḥ" (ascetics), those of controlled nature, internally disciplined, masters of sense-control (indriyanimanaśīlāḥ), and "śuddhacetasaḥ" (of pure mind), strive in the Ātman which is non-different from its Satchidānanda (Existence-Consciousness-Bliss) nature. They strive in the Parā Brahman, which is the effulgent Parā (transcendent) form of Śabda Śakti (the power of sound). Therefore, they, being pure-minded, are filled with the nectar of devotion (bhaktirasapūrṇāḥ) to Parāmbikā (the Supreme Mother); their very life is knowledge (jñānajīvanāḥ). That which is knowledge is their vital water (ambu); they are repositories (rāśayaḥ) of it, meaning they are immersed in the ocean of knowledge. Thus, great saints meditate upon the Devī who is the true import and target (lakṣyabhūtām) of the Hrīṁkāra Bīja. This describes upāsanā performed with deep mental contemplation and absorption.
Commentary on the Navarna Mantra Revelation:
The Upanishad describes the formation of the Navārṇa (nine-syllable) Mantra: "Vāṅmāyā brahmasūstasmāt kakārāt ṣaṣṭham akṣaram | Tasya vaktraṁ sūryavāmaśrotraṁ binduranukramāt | Tena yuktastato varṇassaproktasṭāt tṛtīyakaḥ | Nārāyaṇena saṁyukto vāyuśchādharayuktataḥ | Vicce navārṇako mantraḥ sādhakānugrahapradaḥ ||" (The Bīja of Vāk [Speech, 'Aim'], Māyā ['Hrīṁ'], and Brahmasū [Kama Bīja, 'Klīṁ']; then from the 'Ka' varga the sixth letter ['Ca'] combined with Vaktra ['ā' vowel]; Sūrya ['Ma' bīja] combined with Vāmaśrotra ['u' vowel] and Bindu [anusvāra 'ṁ']; from the 'Ṭa' varga the third letter ['Ḍa'] mixed with Nārāyaṇa ['ā' vowel]; Vāyu ['Ya' bīja] joined with Adhara ['ai' vowel]; followed by 'Vicce'. This nine-lettered [Navārṇaka] mantra bestows grace upon spiritual aspirants [Sādhakas].)
Now, for ordinary practitioners (prākṛtādhikāriṇām), who seek worldly benefits (aihikārthasādhanadvārā) as a precursor to otherworldly fruits (āmuṣmikaphala bhūtāṁ), the text teaches the nine-syllable Vidyā (Navākṣarī). This Vidyā bestows grace upon practitioners through external rituals like japa, oblations (tarpaṇādi), etc.
The commentary decodes the mantra: "Vāgiti." Vāk is (Aim), Māyā is (Hrīṁ), Brahma-bhūḥ (progenitor from Brahman, or Kama Bīja) is (Klīṁ). From the 'ka' varga (group of consonants starting with 'ka'), the sixth letter is 'ca'. Its 'vaktra' (vowel aspect) is 'ā'. Thus, it becomes 'Chā'. Sūrya (sun symbol, representing 'ma' bīja) combined with 'vāmaśrotram' (left ear, representing the vowel 'u'), and Bindu (anusvāra 'ṁ'), forms 'Muṁ'. From the 'ṭa' varga, the third letter is 'ḍa'. Joined with Nārāyaṇa (representing the vowel 'ā'), it becomes 'Ḍā'. Vāyu (air symbol, representing 'ya' bīja) joined with 'adhara-bīja' (the seed of the lower lip, representing the vowel 'ai'), yields 'Yai'. After these, the two Bījas "Vicce" are added.
In this manner, the "Navārṇaḥ" (nine-syllabled) mantra – a collection of nine letters ("Navārṇakaḥ" where 'ka' is a suffix indicating itself) – this nine-syllable subtle mantra (aṇuḥ mantraḥ), in its gross, subtle, and supreme aspects, bestows grace upon practitioners. This mantra grants great bliss (mahān ānandaḥ) to practitioners, which is the fruit of the union of worldly and otherworldly attainments; it is bountiful in bestowing this. This indicates that all individuals have complete eligibility (sampūrṇādhikāritvāt) for this mantra.
Commentary on the Meditation of the Presiding Deity (Navarna Mantra Dhyana):
The Upanishad provides a Dhyāna Śloka (meditation verse) for the presiding deity of this mantra: "Hṛtpuṇḍarīkamadhyasthāṁ prātaḥsūryasamaprabhām | Pāśāṅkuśadharāṁ saumyāṁ varadābhayadāyinīṁ | Trinetrāṁ raktavasanāṁ bhaktakāmadughāṁ bhaje ||" (I worship Her who is seated in the center of the heart-lotus, radiant as the morning sun, holding a noose and a goad, gentle, bestowing boons and fearlessness, three-eyed, clad in red garments, and fulfilling the desires of devotees like a wish-fulfilling cow.)
Following this, the text includes another verse of praise and surrender: "Namāmi tvāmahaṁ devīṁ mahābhayavinivāriṇīm | Mahādurgapraśamanīṁ mahākāruṇyarūpiṇīm ||" (I bow to You, O Devī, the remover of great fear, the pacifier of great obstacles, the embodiment of great compassion.)
The Vedic Puruṣa (the spirit of the Vedas) describes the meditation on the presiding deity of this mantra. The practitioner (sādhakaḥ) should meditate on the Devī in the lotus of the heart (hṛdayakamale). The heart itself is the lotus (hṛdayameva kamalaṁ); thus, it means She who resides in the heart-lotus. She who abides in its center is "hṛtpuṇḍarīkamadhyasthā."
"Prātaḥsūryasamaprabhām" – Her radiance is like that of the sun at sunrise (prātassūryasya udayasamaye). The morning sun (bālāruṇaḥ) is crimson. Her complexion is similar to that, reddish (āraktā). The meaning is, She possesses a luster equal to the nascent sun. Meditate on Her (tāṁ).
Commentary on Devi's Attributes in Meditation (Continued):
The commentary further elaborates on the Dhyāna Śloka for Caṇḍikā (a form of the Devi): "Pāśāṅkuśa varadābhītihastām" (She who holds the noose, goad, and displays the gestures of boon-bestowal [varada] and fear-dispelling [abhaya] with Her hands). In one hand, She holds the noose; in another, the goad. She firmly holds these two, typically in Her upper hands. "Saumyāṁ" means She is gentle and pleasing to behold, like the moon (Soma), bringing delight to all. "Varadā" means She who grants boons (varaṁ dadāti). In one hand, She bestows boons, and in another, She grants fearlessness. The meaning is that with two of Her hands, She is perfectly capable and ready (saṁsiddhām) to grant boons and dispel fear for Her worshipper.
"Trinetrāṁ" (three-eyed) signifies Her three eyes representing Soma (moon), Sūrya (sun), and Agni (fire). This indicates the essential oneness or similarity in form (sārūpyam) of Śakti with Śiva. "Raktavasanāṁ" (clad in red garments) – She whose attire is red is thus described; the meaning is "She who wears red clothing." "Bhaktakāmadughām" (She who milks the desires of devotees like a wish-fulfilling cow) – for the devotees who are supremely devoted (niṣṭhāgariṣṭhānām) to Her Navārṇa mantra, She is the Kāmadhuk (wish-fulfiller), fulfilling their desires (kāmān dogdhi). Just as Kāmadhenu (the celestial wish-fulfilling cow) grants all desires to those dedicated to her service, similarly, She bestows all desires upon steadfast devotees who practice Her worship with dedication. This is the meaning.
The practitioner says, "I worship (bhaje) the Devī, endowed with the aforementioned qualities and attributes, in my heart-lotus (svahṛdayakamale)." The meaning is, "I perform Her service (sevāṁ karomi)." By meditating on the deity whose garments are like new coral (navavidruma) and whose radiance is like the nascent sun (bālāruṇa), uninterrupted prosperity (akhaṇḍita lakṣmī prāptiḥ) is attained. This is supported by a well-known verse describing the Devī's forms for different purposes: "At the time of bestowing wealth, meditate on Her as radiant like fresh coral (navavidrumābhāṁ); at the time of bestowing knowledge, as white as the autumn moon (śaradinduśubhrāṁ); and in battles for victory over hostile groups, as dark blue like the Tamāla tree (tamālanīlāṁ). To that Devī, the Mother of the three worlds, I take refuge."
Therefore, the form of the deity manifests according to the devotee's aspiration (kāmanā pāratantryāt). It should not be argued that the formless (nirākārasya) cannot logically assume a form (sākāratayopapattiriti na vācyam). Out of compassion for devotees, the Lord states (Bhagavad Gītā 4.11): "Ye yathā māṁ prapadyante tāṁstathaiva bhajāmyaham" (In whatever way they surrender to Me, in that very way I reciprocate and bless them). Remembering this, the practitioner praises the Devī, who is Saguṇā (with attributes) and full of maternal affection, as the Divine Mother.
Commentary on the Prayer "Namāmi tvāmahaṁ devīṁ...":
The devotee says, "Aham" (I), implying a limited knower characterized by ego (ahaṅkāra) in relation to the body, senses, etc. This ego pervades all and leads to the great fear (mahābhayam). I, this limited self, praise the Devī who is self-luminous (svayaṁprakāśamānāṁ), who by Her very nature dispels this great fear everywhere, both externally and internally. "How shall I cross the dreadful ocean of saṁsāra?"—She dispels such fear of the practitioner and helps them cross the ocean of saṁsāra with ease. Thus, She is "Mahābhayavinivāriṇīm" (the remover of great fear). It is said, "Yama, the god of death, does not touch the being engaged in the japa and practice of Devī mantra (devīmantrajapānuṣṭhānārataṁ jantuṁ na spṛśedyamaḥ)." This is extensively explained by Śrī Bhāskararāya in his commentary on the Lalitāsahasranāma, under the name "Sarvānullaṅghyaśāsanāyai namaḥ" (Salutations to Her whose command cannot be transgressed by anyone).
She is "Mahādurgapraśamanīm" (the pacifier of great difficulties). "Durgam" means that which is difficult to traverse or overcome. That which is great and also difficult is a great difficulty (mahādurgaṁ). She enables the attainment of seemingly impossible things; She is the pacifier (praśamanīṁ, śamayitrīṁ) of calamities (āpadāṁ) that are like great fortresses or severe hardships.
She is "Mahākāruṇyarūpiṇīm" (the embodiment of great compassion). "Kāruṇyam" is the state or quality of compassion (karuṇāyāḥ bhāvaḥ). She whose very form (rūpaṁ) is great compassion is thus described. This compassion is solely for the nourishment and protection of all devotees.
Commentary on Devi's Compassion and All-Pervasiveness (Continued):
The meaning is that She is endowed with compassionate glances (dayāmayārdhadṛṣṭi yuktā). "To You, endowed with such qualities, who are distinct from the phenomenal world yet embody all forms, I always bow (namāmi); I offer my salutations." For devotees who remember Her at all times and in all states, She, the embodiment of compassion, Durgā, pacifies dreadful calamities (durgāpadāṁ śamayitrī), fulfills all desires (sarvavāñchāpūraṇakarī), and becomes the bestower of Brahma Jñāna (Knowledge of Brahman). This is the intended meaning.
Commentary on Devi's Transcendental Nature: Unknowable, Infinite, Imperceptible, Unborn:
The Upanishad declares: "Yasyāḥ svarūpaṁ brahmādayo na jānanti tasmāducyate'jñeyā | Yasyā anto na vidyate tasmāducyate'nantā | Yasyā grahaṇaṁ nopalabhyate tasmāducyate'lakṣyā | Yasyā jananaṁ nopalabhyate tasmāducyate ajā | Ekaiva sarvatra vartate tasmāducyate ekā | Ekaiva viśvarūpiṇī tasmāducyate naikā | Ata evocyate'jñeyānantā'lakṣyā'jaikānaiketi || Mantrāṇāṁ mātṛkā devī śabdānāṁ jñānarūpiṇī | Jñānānāṁ cinmayātītā śūnyānāṁ śūnyasākṣiṇī ||" (She whose true form Brahma and other deities do not comprehend, is therefore called Ajñeyā [the Unknowable]. She whose end is never found, is therefore called Anantā [the Endless/Infinite]. She whose characteristic mark or aim cannot be perceived, is therefore called Alakṣyā [the Imperceptible]. She whose birth is never found, is therefore called Ajā [the Unborn]. She alone exists everywhere, therefore She is called Ekā [the One]. She alone, though One, manifests as the entire universe, therefore She is also called Naikā [the Manifold]. Hence, She is spoken of as Ajñeyā, Anantā, Alakṣyā, Ajā, Ekā, and Naikā. She is the Mātṛkā [divine source] of all mantras, the embodiment of knowledge inherent in all words. She transcends even pure consciousness, which is the object of all knowledge. Of all voids, She is the ultimate Void-Witness.)
The appropriate correlation and understanding (yathāyathaṁ samanvayaḥ) of this group of six statements is as follows:
"Yasyāḥ devyāḥ svarūpaṁ saguṇaṁ vā nirguṇaṁ vā, ubhayātmakaṁ vā brahmādayo'pi na niścayamāpannāḥ" (That Devī whose true nature—whether Saguṇa [with attributes], Nirguṇa [without attributes], or embodying both—even Brahmā and other deities have not definitively ascertained). The word "ādi" (and others) here includes Indra and other deities. "Na jānanti na grahītuṁ śaknuvanti iti ajñeyā ityucyate" (They do not know Her, they are unable to grasp Her; hence She is called Ajñeyā - the Unknowable).
"Yasyā antaḥ nāśaḥ na vidyate - nāsti tasmāt anantā" (She whose end or destruction is not found, does not exist; hence She is called Anantā - the Endless/Infinite).
"Yasyāḥ grahaṇaṁ lakṣaṇaṁ saguṇaṁ nirguṇaṁ ubhayātmakaṁ vā rūpaṁ nopalabhyate indriyaiḥ na jñāyate tasmādalakṣyā" (She whose grasp, characteristic mark, or form—whether Saguṇa, Nirguṇa, or embodying both—is not perceived by the senses, is not known through them; hence She is called Alakṣyā - the Imperceptible).
"Yasyāḥ jananaṁ janmādi nopalabhyate na prāpyate tasmādajā" (She whose generation, birth, and subsequent modifications are not found, are not applicable to Her; hence She is called Ajā - the Unborn).
"Ekaiva parāśaktiḥ sarvatra..." (The one Supreme Power alone exists everywhere...).
Commentary on Devi as One and Many, and the Source of Mantras:
"...carācara prapañce vartate vyāpya tiṣṭhati tasmādekā" (...exists in the movable and immovable universe, pervading and abiding; hence She is called Ekā - the One). "Ekaiva parāśaktiḥ" (The one Supreme Power alone). The particle 'eva' (alone) is used for emphasis. "Viśvasya prapañcasya rūpiṇī rūpavatī kāryātmanā vyāptya tiṣṭhati | Tasmādanekā | Aneka svarūpā viśvarūpiṇīti yāvat" (She is the form of the universe, possesses form, and pervades and abides as the manifold effects or manifestations. Therefore, She is also called Naikā - the Manifold. She is of manifold forms, meaning Viśvarūpiṇī - of universal form). For this reason (ata eva asmāt kāraṇāt), She is described by the great ones with these six kinds of terms: Ajñeyā (Unknowable), Anantā (Infinite), Alakṣyā (Imperceptible), Ajā (Unborn), Ekā (One), and Naikā (Manifold).
Therefore, as Kālidāsa stated (the verse reference might be general, capturing the essence of Devi's incomprehensible majesty often praised in Stotras): "O Mother! Even in the gross forms of Śambhu (Śiva), like the earth and other elements, none can truly comprehend Your boundless majesty (vaibhavam)."
"Mantrāṇāmiti." The commentary explains that of all mantras—from single-syllable (ekākṣarī) ones to those with hundreds of meanings (śatārthāntānāṁ manūnāṁ)—the self-luminous Devī, the Supreme Power (Parāśakti), is the Mātṛkā, the fundamental source (mūlabhūtā). Of all words and sounds (śabdānām), whether unlettered, primal sound (dhvanyātmakānām) or lettered, articulated sound (varṇātmakānām), whatever knowledge (jñānam) arises, Her form is that very knowledge which is the witness (tatsākṣibhūtaṁ jñānameva svarūpam).
"Śūnyānāṁ śūnyavādinām śūnyasya rūpasya anirvācya svarūpiṇī, śūnyavādi śūnya sākṣi rūpiṇītyarthaḥ." For the advocates of śūnyavāda (doctrine of emptiness/void), She is the indefinable (anirvācya) essence of that very void; meaning, She is the witness-form of the void that the voidists speak of.
Commentary on Devi Transcending Cognition, and as Durga:
"Jñānānāṁ jñānendriyakarmendriyāṇāṁ samanaskānāṁ dvārā samudbhūtānāṁ viṣayajñānānāṁ cinmayātītāṁ cinmayasya jñānasvarūpasya atītāṁ vaktumaśakyām." She transcends (atītām) the pure conscious nature (cinmaya) of all cognitions of objects that arise through the sense organs (jñānendriya), organs of action (karmendriya), and the mind (samanaskānām). She is beyond the nature of (empirical) knowledge and is thus indescribable (vaktumaśakyām). Devotees here consider the verse "Saints speak through results (actions/realization), not merely by voice" ("Bruvante hi phalena sādhavo na tu kaṇṭhena") as an illustrative example of realized truth being beyond mere verbal description.
"Yasyā devyāḥ parataraṁ nāsti vidyate sā durgā iti śabdena prakīrtitā." That Devī, than whom nothing superior exists or is known, She is famously proclaimed by the word Durgā. The Upanishad then invokes Her: "Tāṁ durgāṁ durgamāṁ devīṁ durācāravighātinīm | Namāmi bhavabhīto'haṁ saṁsārārṇavatāriṇīm ||" (I, fearful of worldly existence [saṁsāra], bow to that Durgā, the inaccessible Devī, the destroyer of evil conduct and wicked ways, the one who ferries us across the vast ocean of saṁsāra.)
She is called Durgā in the scriptures because She is one whom it is difficult to approach or attain even with great suffering or effort (duḥkhenāpi gantuṁ na śakyate iti durgeti kīrtyate śāstreṣu). Because (yasmāt kāraṇāt) She protects (trāyate), saves (rakṣati), and helps cross (santārayati) the ocean of saṁsāra which is otherwise impossible to cross, therefore (tasmāt)—by the invariable logical connection between 'yat' (which/because) and 'tad' (that/therefore)—the self-luminous Devī, the Supreme Power, is called by people by the name Durgā ("by people" is implied).
The devotee prays: "O Devī of self-luminous form (svayaṁprakāśamāna rūpe), I take refuge in You (śaraṇaṁ prapadye)! In You alone, I have sought refuge and protection; there is no other resort for me than You (tvatto nānyā gatiḥ)." The mantra "Duṁ durge duritaṁ hara" is an eight-syllable mantra when preceded by Oṁkāra. 'Duṁ' is the Durgā Bīja. "O Durgā, remove (hara) my sins (mama duritaṁ), the residue of sinful actions from past lives; make them non-existent (avidyamānaṁ kuru)." This is the meaning of the mantra.
Invoking Her again: "Tāṁ durgāmiti." To that aforementioned Durgā, the Devī named Durgā, who is inaccessible (durgamām), unattainable by those lacking sufficient merit (aprāptapuṇyairalabhyāṁ), the self-luminous Devī, the destroyer (vighātinīṁ, nāśanakarīm) of the wicked among the movable and immovable beings. Saṁsāra itself is the ocean (arṇavaḥ, samudraḥ). She who causes one to cross it is Tāriṇī, the one who ferries across the boundless ocean of saṁsāra. I, being fearful of worldly existence (aham bhavabhītassan)...
Commentary on the Fruits of Reciting this Atharvaśīrṣa:
The Upanishad states: "Idamatharvaśīrṣaṁ yo'dhīte sa pañcātharvaśīrṣajapaphalamavāpnoti | Idamatharvaśīrṣamajñātvā yo'rcāṁ sthāpayati śatalakṣaṁ prajaptvā'pi so'rcāsiddhiṁ na vindati ||" (Whoever studies this Atharvaśīrṣa obtains the meritorious fruit equivalent to chanting the five principal Atharvaśīrṣa Upanishads. Whoever installs a deity for worship without true knowledge of this Atharvaśīrṣa, even if they perform japa [repetition of mantra] a hundred lakh [ten million] times, they will not attain the true perfection or success of that worship.)
"Idam atharvaśīrṣam." This aforementioned Atharvaśīrṣa, which is the "head" or the most excellent part of the Atharvaveda, that is, the Śrī Devyupaniṣad—whoever studies it, meaning, performs its chanting (japa), recitation (pārāyaṇa), etc., regularly with a proper understanding of its meaning...
Commentary on the Fruits of Reciting the Atharvaśīrṣa (Continued):
...that virtuous person (sajanaḥ) obtains all the meritorious fruit (phalaṁ) that is taught by the Śruti to accrue from the chanting (jape) and recitation (pārāyaṇādau) of the five Upaniṣads considered the "heads" (essence or most important parts, śirobhūtānām) of the Atharvaveda—namely, the Tripurā Upaniṣad, Kālī Upaniṣad (referring to an Upaniṣad focused on Kālī or a similar esoteric text), Bhāvanā Upaniṣad, Bahvṛca Upaniṣad, and Kena Upaniṣad (though Kena is traditionally Sāmavedic, its inclusion here might reflect a specific school's perspective or a broader understanding of Atharvaśīrṣa collections). All such benefits are attained by the practitioner (sādhakaḥ) through this Devyupaniṣad. This statement declares the fruit of its recitation.
"Idaṁ devyupaniṣadrūpaṁ tattvaṁ, devīṁ ca tādṛśīṁ gurumantramapi ajñātvā yaḥ puruṣaḥ ācāraṁ yantramūrtyādibhedena arcāṁ pūjāṁ sthāpayati sthāpayitvā sampūjya japādikaṁ śatalakṣaṁ koṭisaṁkhyākaṁ prajaptvā'pi sa puruṣaḥ ācāryaḥ yantramantrarūpadevatāsiddhiṁ na vindati na prāpnotītyarthaḥ." (This truth in the form of the Devyupaniṣad, and the Devī Herself as described, and also the Guru-mantra—without knowing these, if a person establishes worship [arcām pūjām] according to rituals differentiated by yantra [sacred diagram], mūrti [idol], etc., and even after installing the deity, worshipping, and performing japa a hundred lakh [ten million] or a koti [ten million] times, that person, even if an Ācārya [preceptor], does not attain the siddhi [perfection or realization] of the deity in the form of yantra and mantra. This is the meaning.)
The Upanishad continues: "Śatamaṣṭottaraṁ cāsyāḥ puraścaryāvidhiḥ smṛtaḥ | Daśavāraṁ paṭhedyastu sarvaiḥ pāpaiḥ pramucyate || Mahādurgāṇi tarati durgādevīprasādataḥ ||" (One hundred and eight repetitions constitute its Puraścaryā rite; this is remembered. He who recites it ten times is freed from all sins. He overcomes great difficulties by the grace of Durgā Devī.)
"Śatamaṣṭottaramiti." The number is one hundred and eight. According to the Sāṅkhya sūtra principle "Aṅkānāṁ vāmato gatiḥ" (Numbers proceed from left to right, implying the standard way of writing and understanding 108). And from the particle "ca" (and), by the maxim "Kalau caturguṇitam" (In the Kali Yuga, the results or efforts are often considered to be fourfold for similar efficacy as in other Yugas), siddhi (perfection) is attained by first chanting 108 times, four times (i.e., 432 times for preliminary purification or a specific ritual phase), and then by performing the full Puraścaraṇa. "Caturvāramiti" (four times) refers to this initial stage.
"Puraścaryā" refers to all the preliminary and accompanying practices like japa, pārāyaṇa (complete recitation), homa (fire sacrifice), tarpaṇa (libation), mārjana (ritual sprinkling/purification), brāhmaṇabhojana (feeding Brahmins), etc., performed before (purataḥ) the attainment of mantra siddhi. "Puraścaryā" is the spiritual discipline (caryā) undertaken before (purataḥ) mantra siddhi. Its "vidhiḥ" (method) is the prescribed form of japa and meditation. An action performed according to prescription (vidhinā kṛtaṁ karma) leads to success. By the maxim "An act done without following the prescribed method is as if not done" ("Avidhinā kṛtamakṛtamiti nyāyena"), the commenced Puraścaraṇa vidhi is to be remembered and followed diligently. For one who is unable to perform the full Puraścaraṇa, even regular recitation (pārāyaṇādikamapi) can be performed. With this understanding:
"Daśavāraṁ" (ten times) – he who performs the recitation of this Upanishad ten times. That person, from that very moment (tatkṣaṇādeva), is freed from all sins – "sarvaiḥ pāpaiḥ." The plural "pāpaiḥ" indicates sins committed by the three instruments: mind, speech, and body (trikaraṇakṛtairityarthaḥ). "Pramucyate!" (is completely freed)! Attains liberation from sins, becomes cleansed of sins (pāpanirdhūto bhavati).
The commentary then quotes a verse emphasizing the power of Nāmasaṁkīrtana (chanting the divine name) in Kali Yuga: "In the Kali Yuga, which is replete with sins and largely devoid of adherence to dharma, there is no other resort for liberation than the chanting of the divine Name." (This sentiment is found in texts like the Bṛhannāradīya Purāṇa or Padma Purāṇa). If all sins are removed merely by chanting the Devī's name, one should not then question the supreme efficacy of mantra, tantra, or the recitation of the essence of Vedic Upaniṣads like this one. This Devyupaniṣad, indeed, due to its preeminence, and by the grace of Mahādevī, ensures that all obstacles and sins are removed. This is the import.
By the grace of Śrī Devī (Śrī Devyāḥ prasādataḥ), great difficulties and a host of severe calamities (mahādurgāṇi mahāpatsamudāyaḥ) are destroyed (vinaṣṭo bhavati). It will be further stated that even by a single complete recitation (sakṛtpārāyaṇenaiva) of this Upanishad, the practitioner attains fruits that would otherwise manifest only at a much later time or in future lives (kālāntarabhūtaphalaprāptiṁ vakṣyati).
Commentary on the Method and Benefits of Daily Recitation (Phalaśruti):
The Upanishad further elaborates on the fruits of its recitation: "Sāyamadhīyāno divasakṛtaṁ pāpaṁ nāśayati | Prātaradhīyāno rātrikṛtaṁ pāpaṁ nāśayati | Sāyaṁ prātaḥ prayuñjāno'pāpo bhavati | Niśīthe turīyasandhyāyāṁ japtvā vāksiddhirbhavati || Nūtana pratimāyāṁ japtvā devatāsānnidhyaṁ bhavati || Prāṇapratiṣṭhāyāṁ japtvā prāṇānāṁ pratiṣṭhā bhavati | Bhaum_āśvinyāṁ mahādevīsannidhau japtvā mahāmṛtyuṁ tarati | Sa mahāmṛtyuṁ tarati ya evaṁ veda || Ityupaniṣat ||" (One who studies [this Upanishad] in the evening destroys the sin committed during the day. One who studies it in the morning destroys the sin committed during the night. One who employs it regularly in the evening and morning becomes free from sin. By chanting it at midnight, during the Turīya Sandhyā [the fourth twilight, a sacred period for meditation], one attains Vāksiddhi [perfection or divine power of speech]. By chanting it before a newly consecrated image or idol, the manifest presence of the deity is attained. By chanting it during the Prāṇapratiṣṭhā ceremony, the vital energies are firmly established. By chanting this Upanishad in the presence of the Mahādevī on a Tuesday that coincides with the Aśvinī Nakṣatra, one transcends great death. Indeed, one who knows this profound truth overcomes great death. Thus ends the Upanishad.)
The commentary explains "Sāyamadhīyāno divasakṛtaṁ pāpaṁ nāśayati" (One who studies in the evening destroys the sin committed during the day). The word "sāyam" (evening) indicates that the practice of this mantra is particularly ordained for the evening time. This is supported by Manu's statement: "Sandhyāmantrāgni sambhavaḥ" (The Sandhyā mantra, related to twilight worship, originates from the fire ritual). Therefore, the Sandhyā rituals should commence in the evening. Even though the midday Sandhyā (Mādhyāhnika Sandhyā) exists after the Gāyatrī initiation (Sāvitryupadeśānantaram), the primary Sandhyā commences in the evening. Similarly, for fire-related Upāsanā (Agnianusaṁdhānarūpasaupāsanāsya) and Śrauta fire rituals (Śrautāgnerapi), as well as for general mantra practices and recitations (mantrānuṣṭhāna pārāyaṇādīnāmapi), the evening is considered most auspicious. This is because the Atharvaveda predominantly involves activities and rituals performed during the night, commencing from the evening. Just as in Śrauta traditions, the morning libation (Prātassavana), midday libation (Mādhyandina Savana), and the third libation (Tṛtīyasavana) primarily delineate the daily rituals associated with the Ṛg, Yajur, and Sāma Vedas, the Atharvaveda's mantra practices, which are often initiated in the evening and performed at night, are sanctioned by scriptural injunction (vidhiparasya) and are not prohibited.
The metaphorical description of the Veda Purusha (Cosmic Being as Veda) is cited: "Yajus is its head. Ṛg is the right wing. Sāma is the left wing. Atharvāṅgirasa is the tail, the foundation." (Taittirīya Āraṇyaka 2.9-10). This implies that the mantra practices ordained by the Atharvaveda possess the inherent power (sāmarthyaṁ jñāyate) to both restrain negative forces (nigraha) and bestow grace (anugraha) through all the Vedas.
One who performs or causes to be performed the Anuṣṭhāna (ritual practice) in the evening (sāyaṁkāle)—all sins previously committed by them are destroyed; they are eradicated by the mantra itself. The same applies to performing it in the morning (prātaḥkāle). "Rātrikṛtaṁ pāpaṁ nāśayati" (Destroys sin committed at night). Sins committed during the night—by mind, speech, hands, feet, stomach, or sexual organs (as detailed in daily expiatory prayers like the Sandhyāvandana mantras)—are destroyed. This connects with the preceding statement about sins committed during the day. One who engages in this practice (prayuñjānaḥ) in the form of recitation (pārāyaṇarūpeṇa) regularly in the evening and morning becomes sinless (apāpo bhavati, niṣpāpo bhavati).
"Niśīthe'rdharātre turīyaṁ caturthaṁ mantraṁ sandhyāvandanādikaṁ kṛtvā imāṁ devyupaniṣannāmnīṁ japtvā pārāyaṇaṁ kṛtvā vāksiddhirbhavati." (At midnight [niśīthe ardharātre], during the Turīya Sandhyā [the fourth or transcendent junction time, ideal for deep meditation], after performing Sandhyāvandana and other rituals, by chanting and reciting this Devyupaniṣad, Vāksiddhi—perfection or divine power of speech—is attained.) "Vācāṁ siddhiḥ vāksiddhiḥ." This is because the mantra earlier stated, "Dhenurvāgasmānupa suṣṭutaitu!" (May that wish-fulfilling Cow of Speech, well-praised, approach us!). That Vāgdevī, the Goddess of Speech, who is like the Kāmadhenu (wish-fulfilling cow), becomes established at the tip of the practitioner's tongue (jihvāgre), becoming easily controllable (vaśavartinī sañjātā) and always responsive (sarvadā vaśaṅgatā bhavati).
"Nūtana pratimāyāṁ japtvā devatāsānnidhyaṁ bhavati." (By chanting it before a newly consecrated image or idol [nūtana pratimāyāṁ], the manifest presence of the deity [devatāsānnidhyaṁ] is attained.) The form described in the mantra-meditation for attaining similarity with the deity (devatāsārūpyaṁ) is invoked in the new idol. This links to the concept of the Devi as the source of all manifestation, as suggested by verses like: "She in whom everything is born, in whom everything still abides! She in whom everything will dissolve, to that Fifth [Pañcamī, the transcendent one], I bow." This "Pañcamī" refers to the supreme, transcendent reality of the Goddess.
"Prāṇapratiṣṭhāyāṁ japtvā prāṇānāṁ pratiṣṭhā bhavati." (By chanting it during the Prāṇapratiṣṭhā ceremony [the ritual infusing life-breath and divine presence into an idol], the vital energies [prāṇānām] are firmly and auspiciously established [pratiṣṭhā bhavati] in the idol.)
"Bhaum_āśvinyāṁ mahādevīsannidhau japtvā mahāmṛtyuṁ tarati." (By chanting this Upanishad in the presence of the Mahādevī [Great Goddess] on a Tuesday [Bhauma-vāra] that coincides with the Aśvinī Nakṣatra [lunar mansion], one transcends great death [mahāmṛtyuṁ tarati], meaning one overcomes the fear of death and may even conquer premature or untimely death.)
"Sa mahāmṛtyuṁ tarati ya evaṁ veda." (Indeed, one who knows this profound truth [the essence of the Devi and the power of this Upanishad] overcomes great death.) "Ityupaniṣat." Thus ends the Upanishad.
"...In that lineage, a jewel of the Adluri family, a venerable headman (Rāja) named Ramaṇi, shone forth, adorned by the company of the virtuous (sajjana saṁśobhitaḥ). To him were born four sons, endowed with virtues and revered by the people. Among them, the eldest, known for his excellent quality of non-acceptance of superfluous gifts (aparigrahādi suguṇaḥ), was ever serene and auspicious. He was formally initiated (labdhābhiṣekaḥ) according to the noble Vedic rituals by Shri Ramadikshita and others. Learned in scriptures, he was devoted to the worship of the sacred feet of Mahāśiva and always engaged in the charitable act of providing food (annadāna rataḥ sadā), a true gem of righteous conduct. His pure and blameless fame (anindya yaśaḥ) became especially renowned during times of famine. I offer my salutations to my grandfather (pitṛpitàmaham), and before him, to my great-grandfathers (tatpūrva pūrvānapi).
His son was Vishwanatha Shastri, who was solely devoted to acts of charity (sudānaika rataḥ), to his Guru, and to the worship of the divine feet of Sita-Rama (Sītā-Rāma padārcanaika nirataḥ). His devoted wife (satī) was the beautiful and compassionate Papamba by name. In fortitude, she was comparable to Mother Earth (kṣamayā dharaṇīsamā); in auspicious fortune, like Aditi; in divine form, like Gauri; and for her profound maternal affection, she was renowned as Ambika.
Pure as the sacred Ganges (pavitrā Jāhnavītulyā), she was considered the foremost among chaste women (satīnām prathamā smṛtā). In her auspicious presence, she was like Goddess Mangala, and she followed her husband with unwavering devotion, like a shadow (chāyevānugatā patim). This revered mother, Mangala, through her deep devotion, attained the great celestial abode of Shri (likely referring to Kolhapur, a sacred seat of the Goddess). She continuously sanctified those born into both her ancestral and marital lineages (kurvāṇobhaya vaṁśyasthān pavitrān kulajān sadā).
Bestowing blessings for the enduring continuity of our lineage and deeply engaged in yogic practices (yogacaryāṁ prakurvāṇā), she resided ever near the divine feet of Shri (the Goddess).
I, Adluri Sitaramashastri (also known as Shri Satyanandanatha), was born as her son (asyāstanayaḥ), ever for the joy and contentment of my parents (pitroḥ suprītaye sadā). Imbued with profound devotion to my mother (mātṛ bhaktimān), and through spiritual austerities (tapasaḥ) that were pleasing to Shri Devi, the Divine Mother graced me (mahyaṁ Devī prasādinī āsīt) with Her powerful and sacred mantras (mahāmantraiḥ). Therefore, to bring delight to Ambika (the Mother), I now undertake this profound commentary (ghana vyākhyāṁ kurve) on Her sacred hymn (tatsūktasya, referring to the Devyupanishad).