Devi Bhujanga Stotram
Devi
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- verse 1विरिञ्च्यादिभिः पञ्चभिर्लोकपालैःसमूढे महानन्दपीठे निषण्णम् ।धनुर्बाणपाशाङ्कुशप्रोतहस्तंमहस्त्रैपुरं शङ्कराद्वैतमव्यात् ॥ 1 ॥viriñchyādibhiḥ pañchabhirlōkapālaiḥsamūḍhē mahānandapīṭhē niṣaṇṇam ।dhanurbāṇapāśāṅkuśaprōtahastaṃmahastraipuraṃ śaṅkarādvaitamavyāt ॥ 1 ॥meaning
Seated on the great bliss-throne surrounded by Brahma and the five world-guardians, bearing bow, arrow, noose, and goad — may the supreme Tripura, the non-dual light of Shankara, protect us.
- verse 2यदन्नादिभिः पञ्चभिः कोशजालैःशिरःपक्षपुच्छात्मकैरन्तरन्तः ।निगूढे महायोगपीठे निषण्णंपुरारेरथान्तःपुरं नौमि नित्यम् ॥ 2 ॥yadannādibhiḥ pañchabhiḥ kōśajālaiḥśiraḥpakṣapuchChātmakairantarantaḥ ।nigūḍhē mahāyōgapīṭhē niṣaṇṇaṃpurārērathāntaḥpuraṃ naumi nityam ॥ 2 ॥meaning
Hidden within the innermost within the five sheaths of food and the rest — the head, wings, and tail — on the great yoga-throne in the abode of Shiva's consort, I bow daily.
- verse 3विरिञ्चादिरूपैः प्रपञ्चे विहृत्यस्वतन्त्रा यदा स्वात्मविश्रान्तिरेषा ।तदा मानमातृप्रमेयातिरिक्तंपरानन्दमीडे भवानि त्वदीयम् ॥ 3 ॥viriñchādirūpaiḥ prapañchē vihṛtyasvatantrā yadā svātmaviśrāntirēṣā ।tadā mānamātṛpramēyātiriktaṃparānandamīḍē bhavāni tvadīyam ॥ 3 ॥meaning
O Bhavani, when the self-dependent one, after playing in the created world in the forms of Brahma and the rest, rests in itself — beyond knower, knowing, and known — that supreme bliss I praise.
- verse 4विनोदाय चैतन्यमेकं विभज्यद्विधा देवि जीवः शिवश्चेति नाम्ना ।शिवस्यापि जीवत्वमापादयन्तीपुनर्जीवमेनं शिवं वा करोषि ॥ 4 ॥vinōdāya chaitanyamēkaṃ vibhajyadvidhā dēvi jīvaḥ śivaśchēti nāmnā ।śivasyāpi jīvatvamāpādayantīpunarjīvamēnaṃ śivaṃ vā karōṣi ॥ 4 ॥meaning
O Devi, for sport you divide consciousness one into two and name them jiva and Shiva; then making even Shiva a jiva you either make this jiva into Shiva or Shiva into a jiva.
- verse 5समाकुञ्च्य मूलं हृदि न्यस्य वायुंमनो भ्रूबिलं प्रापयित्वा निवृत्ताः ।ततः सच्चिदानन्दरूपे पदे तेभवन्त्यम्ब जीवाः शिवत्वेन केचित् ॥ 5 ॥samākuñchya mūlaṃ hṛdi nyasya vāyuṃmanō bhrūbilaṃ prāpayitvā nivṛttāḥ ।tataḥ sachchidānandarūpē padē tēbhavantyamba jīvāḥ śivatvēna kēchit ॥ 5 ॥meaning
Contracting at the root, placing the breath in the heart, bringing the mind to the hollow between the eyebrows — the yogis, turned inward, attain your state of sat-chit-ananda and become Shiva.
- verse 6शरीरेऽतिकष्टे रिपौ पुत्रवर्गेसदाभीतिमूले कलत्रे धने वा ।न कश्चिद्विरज्यत्यहो देवि चित्रंकथं त्वत्कटाक्षं विना तत्त्वबोधः ॥ 6 ॥śarīrē'tikaṣṭē ripau putravargēsadābhītimūlē kalatrē dhanē vā ।na kaśchidvirajyatyahō dēvi chitraṃkathaṃ tvatkaṭākṣaṃ vinā tattvabōdhaḥ ॥ 6 ॥meaning
It is wonderful, O Devi — that no one is detached from the body when it is painful, from the enemy, from children, from the wife who is always a source of fear, from wealth — without your gracious glance.
- verse 7शरीरे धनेऽपत्यवर्गे कलत्रेविरक्तस्य सद्देशिकादिष्टबुद्धेः ।यदाकस्मिकं ज्योतिरानन्दरूपंसमाधौ भवेत्तत्त्वमस्यम्ब सत्यम् ॥ 7 ॥śarīrē dhanē'patyavargē kalatrēviraktasya saddēśikādiṣṭabuddhēḥ ।yadākasmikaṃ jyōtirānandarūpaṃsamādhau bhavēttattvamasyamba satyam ॥ 7 ॥meaning
For one who is detached from body, wealth, children, and wife, who has received direction from a true teacher — when spontaneous light of bliss arises in meditation, that is the truth 'Tat tvam asi', O Mother.
- verse 8मृषान्यो मृषान्यः परो मिश्रमेनंपरः प्राकृतं चापरो बुद्धिमात्रम् ।प्रपञ्चं मिमीते मुनीनां गणोऽयंतदेतत्त्वमेवेति न त्वां जहीमः ॥ 8 ॥mṛṣānyō mṛṣānyaḥ parō miśramēnaṃparaḥ prākṛtaṃ chāparō buddhimātram ।prapañchaṃ mimītē munīnāṃ gaṇō'yaṃtadētattvamēvēti na tvāṃ jahīmaḥ ॥ 8 ॥meaning
One school says the world is unreal, another says it is partly real, another says it is mixed — but this company of sages measures the universe; all that is this — you alone are.
- verse 9निवृत्तिः प्रतिष्ठा च विद्या च शान्ति-स्तथा शान्त्यतीतेति पञ्चीकृताभिः ।कलाभिः परे पञ्चविंशात्मिकाभि-स्त्वमेकैव सेव्या शिवाभिन्नरूपा ॥ 9 ॥nivṛttiḥ pratiṣṭhā cha vidyā cha śānti-stathā śāntyatītēti pañchīkṛtābhiḥ ।kalābhiḥ parē pañchaviṃśātmikābhi-stvamēkaiva sēvyā śivābhinnarūpā ॥ 9 ॥meaning
With five arts in the form of Nivritti, Pratishtha, Vidya, Shanti, and Shantyatita — each consisting of five-and-twenty elements — you alone are worshipped as the twenty-five-fold one.
- verse 10अगाधेऽत्र संसारपङ्के निमग्नंकलत्रादिभारेण खिन्नं नितान्तम् ।महामोहपाशौघबद्धं चिरान्मांसमुद्धर्तुमम्ब त्वमेकैव शक्ता ॥ 10 ॥agādhē'tra saṃsārapaṅkē nimagnaṃkalatrādibhārēṇa khinnaṃ nitāntam ।mahāmōhapāśaughabaddhaṃ chirānmāṃsamuddhartumamba tvamēkaiva śaktā ॥ 10 ॥meaning
Me — deeply sunk in the mud of existence, utterly afflicted by the burden of wife and the rest, long bound by the great coils of the net of delusion — O Mother, you alone are capable of lifting me up.
- verse 11समारभ्य मूलं गतो ब्रह्मचक्रंभवद्दिव्यचक्रेश्वरीधामभाजः ।महासिद्धिसङ्घातकल्पद्रुमाभा-नवाप्याम्ब नादानुपास्ते च योगी ॥ 11 ॥samārabhya mūlaṃ gatō brahmachakraṃbhavaddivyachakrēśvarīdhāmabhājaḥ ।mahāsiddhisaṅghātakalpadrumābhā-navāpyāmba nādānupāstē cha yōgī ॥ 11 ॥meaning
Beginning from the root chakra going up to Brahma's wheel, the yogi who worships those who dwell in your divine chakra-queen's abodes attains the clusters of great perfections like wish-fulfilling trees and worships the nadis.
- verse 12गणेशैर्ग्रहैरम्ब नक्षत्रपङ्क्त्यातथा योगिनीराशिपीठैरभिन्नम् ।महाकालमात्मानमामृश्य लोकंविधत्से कृतिं वा स्थितिं वा महेशि ॥ 12 ॥gaṇēśairgrahairamba nakṣatrapaṅktyātathā yōginīrāśipīṭhairabhinnam ।mahākālamātmānamāmṛśya lōkaṃvidhatsē kṛtiṃ vā sthitiṃ vā mahēśi ॥ 12 ॥meaning
Indistinguishable from the Ganas, the planets, the row of nakshatras, the yoginis, the rasi-thrones, and from Great Time the self — you create, or sustain, or withdraw the world, O venerable one.
- verse 13लसत्तारहारामतिस्वच्छचेलांवहन्तीं करे पुस्तकं चाक्षमालाम् ।शरच्चन्द्रकोटिप्रभाभासुरां त्वांसकृद्भावयन्भारतीवल्लभः स्यात् ॥ 13 ॥lasattārahārāmatisvachChachēlāṃvahantīṃ karē pustakaṃ chākṣamālām ।śarachchandrakōṭiprabhābhāsurāṃ tvāṃsakṛdbhāvayanbhāratīvallabhaḥ syāt ॥ 13 ॥meaning
One who contemplates you even once — shining with rows of stars as a necklace, holding book and rosary, blazing with the light of ten million autumn moons — becomes the beloved of Sarasvati's lord.
- verse 14समुद्यत्सहस्रार्कबिम्बाभवक्त्रांस्वभासैव सिन्दूरिताजाण्डकोटिम् ।धनुर्बाणपाशाङ्कुशान्धारयन्तींस्मरन्तः स्मरं वापि सम्मोहयेयुः ॥ 14 ॥samudyatsahasrārkabimbābhavaktrāṃsvabhāsaiva sindūritājāṇḍakōṭim ।dhanurbāṇapāśāṅkuśāndhārayantīṃsmarantaḥ smaraṃ vāpi sammōhayēyuḥ ॥ 14 ॥meaning
One who contemplates you rising with the brilliance of a thousand blazing suns, reddening ten million universes with your own light, bearing bow, arrow, noose, and goad — becomes subdued even by Smara.
- verse 15मणिस्यूतताटङ्कशोणास्यबिम्बांहरित्पट्टवस्त्रां त्वगुल्लासिभूषाम् ।हृदा भावयंस्तप्तहेमप्रभां त्वांश्रियो नाशयत्यम्ब चाञ्चल्यभावम् ॥ 15 ॥maṇisyūtatāṭaṅkaśōṇāsyabimbāṃharitpaṭṭavastrāṃ tvagullāsibhūṣām ।hṛdā bhāvayaṃstaptahēmaprabhāṃ tvāṃśriyō nāśayatyamba chāñchalyabhāvam ॥ 15 ॥meaning
One who meditates in the heart on you — jewel-earrings making your face rosy, wearing green silk and bright ornaments, radiant as molten gold — destroys Lakshmi's abode as well as poverty.
- verse 16महामन्त्रराजान्तबीजं पराख्यंस्वतो न्यस्तबिन्दु स्वयं न्यस्तहार्दम् ।भवद्वक्त्रवक्षोजगुह्याभिधानंस्वरूपं सकृद्भावयेत्स त्वमेव ॥ 16 ॥mahāmantrarājāntabījaṃ parākhyaṃsvatō nyastabindu svayaṃ nyastahārdam ।bhavadvaktravakṣōjaguhyābhidhānaṃsvarūpaṃ sakṛdbhāvayētsa tvamēva ॥ 16 ॥meaning
One who even once meditates on the supreme form known by the bija at the end of the great mantra, self-installed with bindu, self-installed with heart — the name of your face, breast, and secret — becomes liberated.
- verse 17तथान्ये विकल्पेषु निर्विण्णचित्ता-स्तदेकं समाधाय बिन्दुत्रयं ते ।परानन्दसन्धानसिन्धौ निमग्नाःपुनर्गर्भरन्ध्रं न पश्यन्ति धीराः ॥ 17 ॥tathānyē vikalpēṣu nirviṇṇachittā-stadēkaṃ samādhāya bindutrayaṃ tē ।parānandasandhānasindhau nimagnāḥpunargarbharandhraṃ na paśyanti dhīrāḥ ॥ 17 ॥meaning
Others who have become dispassionate from alternatives, fixing the triple bindu on the one — immersed in the ocean of union with supreme bliss, do not behold the womb-gate again.
- verse 18त्वदुन्मेषलीलानुबन्धाधिकारा-न्विरिञ्च्यादिकांस्त्वद्गुणाम्भोधिबिन्दून् ।भजन्तस्तितीर्षन्ति संसारसिन्धुंशिवे तावकीना सुसम्भावनेयम् ॥ 18 ॥tvadunmēṣalīlānubandhādhikārā-nviriñchyādikāṃstvadguṇāmbhōdhibindūn ।bhajantastitīrṣanti saṃsārasindhuṃśivē tāvakīnā susambhāvanēyam ॥ 18 ॥meaning
Those who are eligible for the sport of your expansion — Brahma and others who are but drops of the ocean of your qualities — by worshipping you, they desire to cross the ocean of existence.
- verse 19कदा वा भवत्पादपोतेन तूर्णंभवाम्भोधिमुत्तीर्य पूर्णान्तरङ्गः ।निमज्जन्तमेनं दुराशाविषाब्धौसमालोक्य लोकं कथं पर्युदास्से ॥ 19 ॥kadā vā bhavatpādapōtēna tūrṇaṃbhavāmbhōdhimuttīrya pūrṇāntaraṅgaḥ ।nimajjantamēnaṃ durāśāviṣābdhausamālōkya lōkaṃ kathaṃ paryudāssē ॥ 19 ॥meaning
When shall I, my inner being made full, speedily cross the ocean of existence by the boat of your feet — and seeing this world sinking in the poison-ocean of false hope, how can you remain indifferent?
- verse 20कदावा हृषीकाणि साम्यं भजेयुःकदा वा न शत्रुर्न मित्रं भवानि ।कदा वा दुराशाविषूचीविलोपःकदा वा मनो मे समूलं विनश्येत् ॥ 20 ॥kadāvā hṛṣīkāṇi sāmyaṃ bhajēyuḥkadā vā na śatrurna mitraṃ bhavāni ।kadā vā durāśāviṣūchīvilōpaḥkadā vā manō mē samūlaṃ vinaśyēt ॥ 20 ॥meaning
When shall my senses reach equilibrium? When shall there be neither enemy nor friend? When shall the plague of false hope be destroyed? When shall my mind be uprooted at its very source?
- verse 21नमोवाकमाशास्महे देवि युष्म-त्पदाम्भोजयुग्माय तिग्माय गौरि ।विरिञ्च्यादिभास्वत्किरीटप्रतोली-प्रदीपायमानप्रभाभास्वराय ॥ 21 ॥namōvākamāśāsmahē dēvi yuṣma-tpadāmbhōjayugmāya tigmāya gauri ।viriñchyādibhāsvatkirīṭapratōlī-pradīpāyamānaprabhābhāsvarāya ॥ 21 ॥meaning
We bow to your pair of lotus feet — O Gauri, sharp and blazing — which serve as the lamp-avenue of the crests of Brahma and other luminaries' crowns.
- verse 22कचे चन्द्ररेखं कुचे तारहारंकरे स्वादुचापं शरे षट्पदौघम् ।स्मरामि स्मरारेरभिप्रायमेकंमदाघूर्णनेत्रं मदीयं निधानम् ॥ 22 ॥kachē chandrarēkhaṃ kuchē tārahāraṃkarē svāduchāpaṃ śarē ṣaṭpadaugham ।smarāmi smarārērabhiprāyamēkaṃmadāghūrṇanētraṃ madīyaṃ nidhānam ॥ 22 ॥meaning
I remember the crescent on your hair, the star-necklace at your breasts, the sweet bow in your hand, the swarm of bees as arrows — the single intent of Smara's enemy, my intoxicated treasure.
- verse 23शरेष्वेव नासा धनुष्वेव जिह्वाजपापाटले लोचने ते स्वरूपे ।त्वगेषा भवच्चन्द्रखण्डे श्रवो मेगुणे ते मनोवृत्तिरम्ब त्वयि स्यात् ॥ 23 ॥śarēṣvēva nāsā dhanuṣvēva jihvājapāpāṭalē lōchanē tē svarūpē ।tvagēṣā bhavachchandrakhaṇḍē śravō mēguṇē tē manōvṛttiramba tvayi syāt ॥ 23 ॥meaning
Your arrows are in my nose, your bow is my tongue; your own form is the red hibiscus in my eyes; your moon-fragment is my skin; your bowstring is my mind's faculty — O Mother, all is you.
- verse 24जगत्कर्मधीरान्वचोधूतकीरान्कुचन्यस्तहाराङ्कृपासिन्धुपूरान् ।भवाम्भोधिपारान्महापापदूरान्भजे वेदसारांशिवप्रेमदारान् ॥ 24 ॥jagatkarmadhīrānvachōdhūtakīrānkuchanyastahārāṅkṛpāsindhupūrān ।bhavāmbhōdhipārānmahāpāpadūrānbhajē vēdasārāṃśivaprēmadārān ॥ 24 ॥meaning
I worship those who are firm in the action of the world, whose parrots shake away words, who have a necklace placed on their breasts, who are full of the ocean of compassion, who are the far shore of the ocean of existence, far from great sin — who are the essence of the Vedas, the givers of Shiva's love.
- verse 25सुधासिन्धुसारे चिदानन्दनीरेसमुत्फुल्लनीपे सुरत्रान्तरीपे ।मणिव्यूहसाले स्थिते हैमशालेमनोजारिवामे निषण्णं मनो मे ॥ 25 ॥sudhāsindhusārē chidānandanīrēsamutphullanīpē suratrāntarīpē ।maṇivyūhasālē sthitē haimaśālēmanōjārivāmē niṣaṇṇaṃ manō mē ॥ 25 ॥meaning
May my mind rest — in you seated in the golden hall on the island of jewels in the nectar-ocean, in the forest of blooming kadamba trees, in the island of the gods, surrounded by crystal walls.
- verse 26दृगन्ते विलोला सुगन्धीषुमालाप्रपञ्चेन्द्रजाला विपत्सिन्धुकूला ।मुनिस्वान्तशाला नमल्लोकपालाहृदि प्रेमलोलामृतस्वादुलीला ॥ 26 ॥dṛgantē vilōlā sugandhīṣumālāprapañchēndrajālā vipatsindhukūlā ।munisvāntaśālā namallōkapālāhṛdi prēmalōlāmṛtasvādulīlā ॥ 26 ॥meaning
She whose eyes glance sideways, whose fragrant arrow-flowers are swaying, who is the shore of the ocean of calamity, who is the hall of munis' hearts, before whom all world-guardians bow — radiant, playful with the nectar of love.
- verse 27जगज्जालमेतत्त्वयैवाम्ब सृष्टंत्वमेवाद्य यासीन्द्रियैरर्थजालम् ।त्वमेकैव कर्त्री त्वमेकैव भोक्त्रीन मे पुण्यपापे न मे बन्धमोक्षौ ॥ 27 ॥jagajjālamētattvayaivāmba sṛṣṭaṃtvamēvādya yāsīndriyairarthajālam ।tvamēkaiva kartrī tvamēkaiva bhōktrīna mē puṇyapāpē na mē bandhamōkṣau ॥ 27 ॥meaning
This whole world-net was created by you alone, O Mother; today you go as the net of objects through the senses; you alone are the doer, you alone are the enjoyer — there is no merit or sin of mine.
- verse 28इति प्रेमभारेण किञ्चिन्मयोक्तंन बुध्वैव तत्त्वं मदीयं त्वदीयम् ।विनोदाय बालस्य मौर्ख्यं हि मातस्-तदेतत्प्रलापस्तुतिं मे गृहाण ॥ 28 ॥iti prēmabhārēṇa kiñchinmayōktaṃna budhvaiva tattvaṃ madīyaṃ tvadīyam ।vinōdāya bālasya maurkhyaṃ hi mātas-tadētatpralāpastutiṃ mē gṛhāṇa ॥ 28 ॥meaning
Out of my love I have said a little, not really knowing your truth or mine; this prattle of a child's foolishness — O Mother, take it as a hymn of praise.
- verse 29॥ इति श्रीमच्छङ्कराचार्यविरचिता देवीभुजङ्गं सम्पूर्णम् ॥॥ iti śrīmachChaṅkarāchāryavirachitā dēvībhujaṅgaṃ sampūrṇam ॥meaning
Colophon: Thus the Devi Bhujanga (the serpentine-metre hymn to the Goddess) composed by the revered Shankaracharya is complete.
Primary text from vignanam.org