Devi Bhujanga Stotram

देवीभुजङ्गस्तोत्रम्

Devībhujaṅgastotram

All 28 verses

Verse 1

विरिञ्च्यादिभिः पञ्चभिर्लोकपालैः समूढे महानन्दपीठे निषण्णम् । धनुर्बाणपाशाङ्कुशप्रोतहस्तं महस्त्रैपुरं शंकराद्वैतमव्यात् ॥१॥

Study note

Editorial Advaita reflection

Word breakdown

विरिञ्च्यादिभिः पञ्चभिर्लोकपालैः: With Brahma and the five world-guardians,
समूढे महानन्दपीठे निषण्णम् ।: on the raised throne of great bliss, seated,
धनुर्बाणपाशाङ्कुशप्रोतहस्तं: with bow, arrow, noose, and goad piercing the hand,
महस्त्रैपुरं शंकराद्वैतमव्यात्: may great Tripura, Shankara's non-duality, protect.

Tripura enthroned on bliss, guarded by lokapalas, is Shankaradvaita herself. To seek her protection is to rest in the Shakti never separate from Shiva-consciousness.

Editorial study note - see About

Verse 2

यदन्नादिभिः पञ्चभिः कोशजालैः शिरःपक्षपुच्छात्मकैरन्तरन्तः । निगूढे महायोगपीठे निषण्णं पुरारेरथान्तःपुरं नौमि नित्यम् ॥२॥

Study note

Editorial Advaita reflection

Word breakdown

यदन्नादिभिः पञ्चभिः कोशजालैः: Within the five sheaths from food onward,
शिरःपक्षपुच्छात्मकैरन्तरन्तः ।: each with head, wings, and tail within within,
निगूढे महायोगपीठे निषण्णं: hidden on the great yogic throne, seated,
पुरारेरथान्तःपुरं नौमि नित्यम्: I eternally praise Shiva the destroyer of three cities' inner sanctum.

Hidden in the five koshas on the yogic throne dwells Shiva whom the hymn calls the Devi's inner realm. The sheaths that seem to veil the Self are themselves her sport, to be traversed not mistaken for the final truth.

Editorial study note - see About

Verse 3

विरिञ्चादिरूपैः प्रपञ्चे विहृत्य स्वतन्त्रा यदा स्वात्मविश्रान्तिरेषा । तदा मानमातृप्रमेयातिरिक्तं परानन्दमीडे भवानि त्वदीयम् ॥३॥

Study note

Editorial Advaita reflection

Word breakdown

विरिञ्चादिरूपैः प्रपञ्चे विहृत्य: Having sported through the world in forms from Brahma onward,
स्वतन्त्रा यदा स्वात्मविश्रान्तिरेषा ।: when independently this rest in one's own Self comes,
तदा मानमातृप्रमेयातिरिक्तं: then beyond knower, knowing, and known,
परानन्दमीडे भवानि त्वदीयम्: I praise your supreme bliss, O Bhavani.

When the Devi rests in her own Self after cosmic play, she is beyond the triple division of knower, knowing, and known. That supreme bliss is what Advaita names when the mind stops measuring reality.

Editorial study note - see About

Verse 4

विनोदाय चैतन्यमेकं विभज्य द्विधा देवि जीवः शिवश्रेति नाम्ना । शिवस्यापि जीवत्वमापादयन्ती पुनर्जीवमेनं शिवं वा करोषि ॥४॥

Study note

Editorial Advaita reflection

Word breakdown

विनोदाय चैतन्यमेकं विभज्य: For sport, dividing the one consciousness
द्विधा देवि जीवः शिवश्रेति नाम्ना ।: into two, O Goddess, by the names jiva and Shiva,
शिवस्यापि जीवत्वमापादयन्ती: bringing even Shiva to the state of a soul,
पुनर्जीवमेनं शिवं वा करोषि: you again make this soul Shiva, or Shiva a soul.

She who splits consciousness into jiva and Shiva for play can restore either to its true nature. The apparent duality of soul and Lord is her līlā; awakening is her grace returning the divided to the one awareness.

Editorial study note - see About

Verse 5

समाकुञ्च्य मूलं हृदि न्यस्य वायुं मनो भ्रूबिलं प्रापयित्वा निवृत्ताः । ततः सच्चिदानन्दरूपे पदे ते भवन्त्यम्ब जीवाः शिवत्वेन केचित् ॥५॥

Study note

Editorial Advaita reflection

Word breakdown

समाकुञ्च्य मूलं हृदि न्यस्य वायुं: Contracting the root, placing breath in the heart,
मनो भ्रूबिलं प्रापयित्वा निवृत्ताः ।: bringing the mind to the brow-cave and turning inward,
ततः सच्चिदानन्दरूपे पदे ते: then on your foot of existence-consciousness-bliss,
भवन्त्यम्ब जीवाः शिवत्वेन केचित्: some souls, O Mother, become Shiva.

Yogis who merge prana in the heart and reach the brow enter her saccidananda-pada and attain Shiva-hood. The path through the chakras is ascent to the one consciousness that was never truly bound.

Editorial study note - see About

Verse 6

शरीरेऽतिकष्टे रिपौ पुत्रवर्गे सदाभीतिमूले कलत्रे धने वा । न कश्चिद्विरज्यत्यहो देवि चित्रं कथं त्वत्कटाक्षं विना तत्त्वबोधः ॥६॥

Study note

Editorial Advaita reflection

Word breakdown

शरीरेऽतिकष्टे रिपौ पुत्रवर्गे: In the body's great suffering, in enemies, in children,
सदाभीतिमूले कलत्रे धने वा ।: in spouse or wealth, rooted always in fear,
न कश्चिद्विरज्यत्यहो देवि चित्रं: no one becomes detached - O Goddess, how strange!
कथं त्वत्कटाक्षं विना तत्त्वबोधः: how can truth-knowledge arise without your sidelong glance?

Body, family, and wealth hold the mind through fear until her katāksha grants release. Without the Mother's glance, detachment remains impossible and tattva remains unseen.

Editorial study note - see About

Verse 7

शरीरे धनेऽपत्यवर्गे कलत्रे विरक्तस्य सद्देशिकादिष्टबुद्धेः । यदाकस्मिकं ज्योतिरानन्दरूपं समाधौ भवेत्तत्त्वमस्यम्ब सत्यम् ॥७॥

Study note

Editorial Advaita reflection

Word breakdown

शरीरे धनेऽपत्यवर्गे कलत्रे: In body, wealth, children, and spouse,
विरक्तस्य सद्देशिकादिष्टबुद्धेः ।: for the detached one whose intellect is guided by a true teacher,
यदाकस्मिकं ज्योतिरानन्दरूपं: when suddenly a light of bliss-form
समाधौ भवेत्तत्त्वमस्यम्ब सत्यम्: arises in samadhi - that is 'Thou art That,' O Mother, truly.

For the disciple guided by a sadguru, the flash of bliss-light in samadhi is the living truth of Tat tvam asi. The Devi reveals herself as the sole reality when outer attachments fall away.

Editorial study note - see About

Verse 8

मृषान्यो मृषान्यः परो मिश्रमेनं परः प्राकृतं चापरो बुद्धिमात्रम् । प्रपञ्चं मिमीते मुनीनां गणोऽयं तदेतत्त्वमेवेति न त्वां जहीमः ॥८॥

Study note

Editorial Advaita reflection

Word breakdown

मृषान्यो मृषान्यः परो मिश्रमेनं: One calls the world false; another false; another mixed;
परः प्राकृतं चापरो बुद्धिमात्रम् ।: another primal nature; another mind alone.
प्रपञ्चं मिमीते मुनीनां गणोऽयं: This host of sages measures the universe -
तदेतत्त्वमेवेति न त्वां जहीमः: yet all of it is you alone; we do not abandon you.

Sages dispute whether the world is real, unreal, or mind-born, yet every measure is her alone. Advaita does not need one metaphysical label when the Goddess is known as the ground of all views.

Editorial study note - see About

Verse 9

निवृत्तिः प्रतिष्ठा च विद्या च शान्ति स्तथा शान्त्यतीतेति पञ्चीकृताभिः । कलाभिः परे पञ्चविंशात्मिकाभि स्त्वमेकैव सेव्या शिवाभिन्नरूपा ॥९॥

Study note

Editorial Advaita reflection

Word breakdown

निवृत्तिः प्रतिष्ठा च विद्या च शान्ति: With nivritti, pratishtha, vidya, shanti,
स्तथा शान्त्यतीतेति पञ्चीकृताभिः ।: and shantyatita - the five kalas
कलाभिः परे पञ्चविंशात्मिकाभि: on the supreme twenty-five-fold tattvas -
स्त्वमेकैव सेव्या शिवाभिन्नरूपा: you alone are worshipped, O form inseparable from Shiva.

Through the five kalas from nivritti to shantyatita she manifests the twenty-five tattvas yet remains one with Shiva. Sri Vidya worship centres on her as the single reality behind every category of creation.

Editorial study note - see About

Verse 10

अगाधेऽत्र संसारपङ्के निमग्नं कलत्रादिभारेण खिन्नं नितान्तम् । महामोहपाशौघबद्धं चिरान्मां समुद्धर्तुमम्ब त्वमेकैव शक्ता ॥१०॥

Study note

Editorial Advaita reflection

Word breakdown

अगाधेऽत्र संसारपङ्के निमग्नं: Sunk deep in the fathomless mire of samsara here,
कलत्रादिभारेण खिन्नं नितान्तम् ।: utterly wearied by the burden of spouse and kin,
महामोहपाशौघबद्धं चिरान्मां: long bound by masses of great delusion's ropes -
समुद्धर्तुमम्ब त्वमेकैव शक्ता: to lift me out, O Mother, you alone are able.

Drowning in samsara's mire, bound by family and delusion, only the Mother can raise the devotee. Surrender to her is surrender to the power that alone cuts the knots of false identification.

Editorial study note - see About

Verse 11

समारभ्य मूलं गतो ब्रह्मचक्रं भवद्दिव्यचक्रेश्वरीधामभाजः । महासिद्धिसंघातकल्पद्रुमाभा नवाप्याम्ब नादानुपास्ते च योगी ॥११॥

Study note

Editorial Advaita reflection

Word breakdown

समारभ्य मूलं गतो ब्रह्मचक्रं: Beginning from the root, reaching the Brahma-wheel,
भवद्दिव्यचक्रेश्वरीधामभाजः ।: partaking of your divine wheel-sovereign's realm,
महासिद्धिसंघातकल्पद्रुमाभा: having obtained the wish-tree grove of great siddhis,
नवाप्याम्ब नादानुपास्ते च योगी: O Mother, the yogi worships you through sacred sound.

Ascending from muladhara to the Brahma chakra, the yogi enters the Devi's wheel and worships through nada. Inner ascent is not escape from the world but entry into the sound-body of consciousness itself.

Editorial study note - see About

Verse 12

गणेशैर्ग्रहैरम्ब नक्षत्रपङ्क्त्या तथा योगिनीराशिपीठैरभिन्नम् । महाकालमात्मानमामृश्य लोकं विधत्से कृतिं वा स्थितिं वा महेशि ॥१२॥

Study note

Editorial Advaita reflection

Word breakdown

गणेशैर्ग्रहैरम्ब नक्षत्रपङ्क्त्या: With Ganesha, planets, nakshatra rows,
तथा योगिनीराशिपीठैरभिन्नम् ।: and yogini signs and pithas, inseparable,
महाकालमात्मानमामृश्य लोकं: touching great Time as your very Self,
विधत्से कृतिं वा स्थितिं वा महेशि: you ordain creation or preservation, O Great Queen.

She is not separate from Ganesha, planets, nakshatras, or the yogini pithas; as Mahakala herself she governs creation and preservation. The cosmos is her body, not a foreign realm the Self must flee.

Editorial study note - see About

Verse 13

लसत्तारहारामतिस्वच्छचेलां वहन्तीं करे पुस्तकं चाक्षमालाम् । शरच्चन्द्रकोटिप्रभाभासुरां त्वां सकृद्भावयन्भारतीवल्लभः स्यात् ॥१३॥

Study note

Editorial Advaita reflection

Word breakdown

लसत्तारहारामतिस्वच्छचेलां: Bearing sparkling star-garlands and very pure silk,
वहन्तीं करे पुस्तकं चाक्षमालाम् ।: holding in hand a book and rosary,
शरच्चन्द्रकोटिप्रभाभासुरां त्वां: radiant with the splendour of crores of autumn moons -
सकृद्भावयन्भारतीवल्लभः स्यात्: whoever meditates on you once becomes beloved of Sarasvati.

Her book and rosary signify knowledge and mantra; her moon-bright form is pure consciousness. One glimpse in meditation wins Sarasvati's love because wisdom and devotion meet in her alone.

Editorial study note - see About

Verse 14

समुद्यत्सहस्रार्कबिम्बाभवक्त्रां स्वभासैव सिन्दूरिताजाण्डकोटिम् । धनुर्बाणपाशाङ्कुशान्धारयन्तीं स्मरन्तः स्मरं वापि संमोहयेयुः ॥१४॥

Study note

Editorial Advaita reflection

Word breakdown

समुद्यत्सहस्रार्कबिम्बाभवक्त्रां: With face like a thousand rising sun-discs,
स्वभासैव सिन्दूरिताजाण्डकोटिम् ।: reddening crores of egg-universes by her own splendour,
धनुर्बाणपाशाङ्कुशान्धारयन्तीं: holding bow, arrow, noose, and goad,
स्मरन्तः स्मरं वापि संमोहयेयुः: remembering her, one could bewitch even Love himself.

Her solar face outshines universes yet holds the weapons of disciplined power. To meditate on such splendour is to train the mind to see the world as radiance, not mere appearance.

Editorial study note - see About

Verse 15

मणिस्यूतताटङ्कशोणास्यबिम्बां हरित्पट्टवस्त्रां त्वगुल्लासिभूषाम् । हृदा भावयंस्तप्तहेमप्रभां त्वां श्रियो नाशयत्यम्ब चाञ्चल्यभावम् ॥१५॥

Study note

Editorial Advaita reflection

Word breakdown

मणिस्यूतताटङ्कशोणास्यबिम्बां: With gem-studded earrings, red bimba lips,
हरित्पट्टवस्त्रां त्वगुल्लासिभूषाम् ।: green silk garment, radiant ornament on skin,
हृदा भावयंस्तप्तहेमप्रभां त्वां: meditating in the heart on you, glowing like heated gold,
श्रियो नाशयत्यम्ब चाञ्चल्यभावम्: O Mother, one destroys even Lakshmi's fickleness.

Meditation on her golden form steadies the mind that otherwise chases flickering fortune. Steadfastness in the heart-lotus replaces the restlessness that mistakes the mutable for the real.

Editorial study note - see About

Verse 16

महामन्त्रराजान्तबीजं पराख्यं स्वतो न्यस्तबिन्दु स्वयं न्यस्तहार्दम् । भवद्वक्त्रवक्षोजगुह्याभिधानं स्वरूपं सकृद्भावयेत्स त्वमेव ॥१६॥

Study note

Editorial Advaita reflection

Word breakdown

महामन्त्रराजान्तबीजं पराख्यं: The seed at the end of the king of great mantras, called Para,
स्वतो न्यस्तबिन्दु स्वयं न्यस्तहार्दम् ।: with bindu placed of itself, heart-bindu placed by itself,
भवद्वक्त्रवक्षोजगुह्याभिधानं: named as face, breast, and secret form -
स्वरूपं सकृद्भावयेत्स त्वमेव: whoever meditates once on that form becomes you yourself.

The Para-bija mapped on face, breast, and guhya is the Devi's own body of sound. To meditate the mantra-body is to discover that the worshipper and the worshipped are not two.

Editorial study note - see About

Verse 17

तथान्ये विकल्पेषु निर्विण्णचित्ता स्तदेकं समाधाय बिन्दुत्रयं ते । परानन्दसंधानसिन्धौ निमग्नाः पुनर्गर्भरन्ध्रं न पश्यन्ति धीराः ॥१७॥

Study note

Editorial Advaita reflection

Word breakdown

तथान्ये विकल्पेषु निर्विण्णचित्ता: Thus others, weary of mental projections,
स्तदेकं समाधाय बिन्दुत्रयं ते ।: fixing on that one - your three bindus -
परानन्दसंधानसिन्धौ निमग्नाः: immersed in the ocean of supreme bliss-conjunction,
पुनर्गर्भरन्ध्रं न पश्यन्ति धीराः: the wise do not see the womb-door again.

Sages who rest in her three bindus and the ocean of para-ananda never return through the gate of rebirth. Freedom here is immersion in bliss-awareness, not a future reward.

Editorial study note - see About

Verse 18

त्वदुन्मेषलीलानुबन्धाधिकारा न्विरिञ्च्यादिकांस्त्वद्गुणाम्भोधिबिन्दून् । भजन्तस्तितीर्षन्ति संसारसिन्धुं शिवे तावकीना सुसंभावनेयम् ॥१८॥

Study note

Editorial Advaita reflection

Word breakdown

त्वदुन्मेषलीलानुबन्धाधिकारा: Those authorised by the sequence of your opening sport,
न्विरिञ्च्यादिकांस्त्वद्गुणाम्भोधिबिन्दून् ।: worshiping Brahma and others as drops from your quality-ocean,
भजन्तस्तितीर्षन्ति संसारसिन्धुं: and hoping to cross the ocean of samsara -
शिवे तावकीना सुसंभावनेयम्: O Shiva, this is a worthy aspiration of your devotees.

Gods worshipped as drops of her gunambhodhi still depend on her līlā. Devotees who know this do not chase lesser powers but aim to cross samsara through her grace alone.

Editorial study note - see About

Verse 19

कदा वा भवत्पादपोतेन तूर्णं भवाम्भोधिमुक्तीर्य पूर्णान्तरङ्गः । निमज्जन्तमेनं दुराशाविषाब्धौ समालोक्य लोकं कथं पर्युदास्से ॥१९॥

Study note

Editorial Advaita reflection

Word breakdown

कदा वा भवत्पादपोतेन तूर्णं: When shall I, by the boat of your foot-lotus, swiftly
भवाम्भोधिमुक्तीर्य पूर्णान्तरङ्गः ।: crossing the ocean of becoming, fulfilled within,
निमज्जन्तमेनं दुराशाविषाब्धौ: seeing this world sinking in the poison-sea of false hope,
समालोक्य लोकं कथं पर्युदास्से: look upon the world - how can you turn away?

The poet pleads for the foot-boat that ferries across becoming's ocean. When delusion's poison-sea is seen clearly, indifference from the Mother would be impossible - grace must answer surrender.

Editorial study note - see About

Verse 20

कदावा हृषीकाणि साम्यं भजेयुः कदा वा न शत्रुर्न मित्रं भवानि । कदा वा दुराशाविषूचीविलोपः कदा वा मनो मे समूलं विनश्येत् ॥२०॥

Study note

Editorial Advaita reflection

Word breakdown

कदावा हृषीकाणि साम्यं भजेयुः: When will my senses find equanimity?
कदा वा न शत्रुर्न मित्रं भवानि ।: When will there be neither enemy nor friend, O Bhavani?
कदा वा दुराशाविषूचीविलोपः: When will the epidemic of vain hope perish?
कदा वा मनो मे समूलं विनश्येत्: When will my mind be uprooted altogether?

Equanimity, freedom from friend-and-foe duality, and uprooting of the mind are fruits of her grace. The questions voice the Advaitin longing for the settled awareness beyond oscillation.

Editorial study note - see About

Verse 21

नमोवाकमाशास्महे देवि युष्म त्पदाम्भोजयुग्माय तिग्माय गौरि । विरिञ्च्यादिभास्वत्किरीटप्रतोली प्रदीपायमानप्रभाभास्वराय ॥२१॥

Study note

Editorial Advaita reflection

Word breakdown

नमोवाकमाशास्महे देवि युष्म: We seek with words of salutation, O Goddess,
त्पदाम्भोजयुग्माय तिग्माय गौरि ।: your pair of lotus feet, sharp and bright, O Gauri,
विरिञ्च्यादिभास्वत्किरीटप्रतोली: shining with blazing light from the rampart-line
प्रदीपायमानप्रभाभास्वराय: of gleaming crowns of Brahma and the gods bowed before them.

The gods' crowns lit at her feet show that even Brahma bows to the ground of all worship. Salutation to Gauri's feet is the ego's surrender to the light in which all deities arise.

Editorial study note - see About

Verse 22

कचे चन्द्ररेखं कुचे तारहारं करे स्वादुचापं शरे षट्पदौघम् । स्मरामि स्मरारेरभिप्रायमेकं मदाघूर्णनेत्रं मदीयं निधानम् ॥२२॥

Study note

Editorial Advaita reflection

Word breakdown

कचे चन्द्ररेखं कुचे तारहारं: Crescent on hair, star-garland on breasts,
करे स्वादुचापं शरे षट्पदौघम् ।: sweet bow in hand, swarm of bees on arrows,
स्मरामि स्मरारेरभिप्रायमेकं: I remember the single intent of Shiva, enemy of Love,
मदाघूर्णनेत्रं मदीयं निधानम्: with eyes whirling in intoxication - my treasure.

Her weapons and beauty are the form in which the formless delights Shiva. To treasure her love-glance is to centre the mind in the bliss that dissolves ordinary desire.

Editorial study note - see About

Verse 23

शरेष्वेव नासा धनुष्वेव जिह्वा जपापाटले लोचने ते स्वरूपे । त्वगेषा भवच्चन्द्रखण्डे श्रवो मे गुणे ते मनोवृत्तिरम्ब त्वयि स्यात् ॥२३॥

Study note

Editorial Advaita reflection

Word breakdown

शरेष्वेव नासा धनुष्वेव जिह्वा: May nose be only on your arrows; tongue only on your bow;
जपापाटले लोचने ते स्वरूपे ।: eyes on the crimson flower of your form;
त्वगेषा भवच्चन्द्रखण्डे श्रवो मे: this skin on your moon-disc; my hearing on your glories -
गुणे ते मनोवृत्तिरम्ब त्वयि स्यात्: O Mother, may mind's movement abide in you.

The yogic replacement of senses with her form is pratyahara turned to devotion. When every sense rests in the Devi, the mind's vritti finally abides in the one Self she embodies.

Editorial study note - see About

Verse 24

जगत्कर्मधीरान्वचोधूतकीरान् कुचन्यस्तहारान्कृपासिन्धुपूरान् । भवाम्भोधिपारान्महापापदूरान् भजे वेदसाराञ्शिवप्रेमदारान् ॥२४॥

Study note

Editorial Advaita reflection

Word breakdown

जगत्कर्मधीरान्वचोधूतकीरान्: I praise those steady in the world's dharma,
कुचन्यस्तहारान्कृपासिन्धुपूरान् ।: whose fame words have scattered like plumes,
भवाम्भोधिपारान्महापापदूरान्: with garlands resting on breasts, oceans of compassion full,
भजे वेदसाराञ्शिवप्रेमदारान्: far shore of becoming's ocean, far from great sin - essence of Vedas, givers of Shiva-love.

The hymn honours Shiva-lovers who crossed samsara and embody Vedic essence. Their compassion and steadfast dharma show the fruit of knowing the Devi as the far shore.

Editorial study note - see About

Verse 25

सुधासिन्धुसारे चिदानन्दनीरे समुत्फुल्लनीपे सुरत्रान्तरीपे । मणिव्यूहसाले स्थिते हैमशाले मनोजारिवामे निषण्णं मनो मे ॥२५॥

Study note

Editorial Advaita reflection

Word breakdown

सुधासिन्धुसारे चिदानन्दनीरे: In the essence of the nectar-ocean, in consciousness-bliss waters,
समुत्फुल्लनीपे सुरत्रान्तरीपे ।: on the fully blossomed kadamba, on the gem-island,
मणिव्यूहसाले स्थिते हैमशाले: in the hall of gem-assemblies, in the golden pavilion,
मनोजारिवामे निषण्णं मनो मे: seated at Love's enemy's left - may my mind be seated.

The mind is placed where the Devi sits beside Shiva in the golden Sri chakra. That seat in consciousness-bliss is the true altar, not any outer shrine.

Editorial study note - see About

Verse 26

दृगन्ते विलोला सुगन्धीषुमाला प्रपञ्चेन्द्रजाला विपत्सिन्धुकूला । मुनिस्वान्तशाला नमल्लोकपाला हृदि प्रेमलोलामृतस्वादुलीला ॥२६॥

Study note

Editorial Advaita reflection

Word breakdown

दृगन्ते विलोला सुगन्धीषुमाला: Playful at the eye's corner; fragrant sun-flower-garland;
प्रपञ्चेन्द्रजाला विपत्सिन्धुकूला ।: world's magical net; far shore from calamity's ocean;
मुनिस्वान्तशाला नमल्लोकपाला: hall of sages' hearts; bowed to by all lokapalas;
हृदि प्रेमलोलामृतस्वादुलीला: in the heart, love-swaying, sweet ambrosia-sport.

Her love-sport at the eye's corner is the universe's indrajala seen from within. Sages' hearts are her hall because pure awareness is where she dances as sweet immortality.

Editorial study note - see About

Verse 27

जगज्जालमेतत्त्वयैवाम्ब सृष्टं त्वमेवाद्य यासीन्द्रियैरर्थजालम् । त्ववेकैव कर्त्री त्वमेकैव भोक्त्री न मे पुण्यपापे न मे बन्धमोक्षौ ॥२७॥

Study note

Editorial Advaita reflection

Word breakdown

जगज्जालमेतत्त्वयैवाम्ब सृष्टं: This net of the world was created by you alone, O Mother;
त्वमेवाद्य यासीन्द्रियैरर्थजालम् ।: you alone now go experiencing the web of sense-objects;
त्ववेकैव कर्त्री त्वमेकैव भोक्त्री: you alone are the doer; you alone the enjoyer -
न मे पुण्यपापे न मे बन्धमोक्षौ: for me there is no merit, sin, bondage, or liberation.

When the Devi alone creates, acts, and enjoys, the ego's merit, sin, bondage, and moksha dissolve. This is the Advaitic confession that all karma belongs to her, not to the imagined 'I'.

Editorial study note - see About

Verse 28

इति प्रेमभारेण किञ्चिन्मयोक्तं न बुध्वैव तत्त्वं मदीयं त्वदीयं । विनोदाय बालस्य मौर्ख्यं हि मात स्तदेतत्प्रलापस्तुतिं मे गृहाण ॥२८॥

Study note

Editorial Advaita reflection

Word breakdown

इति प्रेमभारेण किञ्चिन्मयोक्तं: Thus with the weight of love I have spoken something,
न बुध्वैव तत्त्वं मदीयं त्वदीयं ।: not understanding the reality of mine and yours;
विनोदाय बालस्य मौर्ख्यं हि मात: for sport a child's folly indeed, O Mother -
स्तदेतत्प्रलापस्तुतिं मे गृहाण: accept this prattle-st praise of mine.

The closing humility admits that 'mine' and 'yours' were never finally understood. The Mother's indulgence of childish praise mirrors Brahman receiving the devotee's words without requiring perfect knowledge.

Editorial study note - see About