When even Brahma feels threatened, who does he turn to?
Author Robert Svoboda often quotes that his teacher, the late aghori Vimalananda used to say that old sacred texts of Hindu religion often have upto 7 different dimensions to analyze them from, which is another way of saying that they have very deep meanings. Meanings, which often take a lifetime of "dissolution" to bloom forth.
The Durga Saptashati is an extremely potent text. It is somewhat apt to liken it to a "weapon" rather than a "text". The word "tool" would have fallen short to describe the tantrik potency of a text, which is the foundation of an immaculate mountain of occult power. Such raw power, that its rampant misuse forced the Lord of Tantra himself to curb / "kilit" / turn the knowledge into lineage-bound secret rituals.
This scripture, with all its potent tools, is still available to humanity, by his grace, so that we can use it. But we need to learn what tools are available to us, their specific use case, and how exactly to invoke them in a manner fit for our station.
Mankind has always feared darkness. Mankind's main weapon of "brain" is simply no match against the invisibility of the unknown. Humans have evolved to sleep / relinquish control / huddle into familiar comfort of light and warmth when the dread of the night appears. Dread all you want, but mother nature, even in the form of night and sleep, is ever caring. Whoever befalls under her grace, the goddess of sleep nurtures their body to grow, replenishes their mind free of burdens, and releases them all by itself when the time comes. A mother releases a child from her womb once, but Maa Nidra, ever the merciful, keeps us in her warm embrace every night of our life, while she nurtures us physically and emotionally back into vigor. She takes nothing from us, only gives us all she has.
Why is it that Krishna was Gudakesha? Why is it that Lakshman did not sleep 14 years? Why is Tantrik power at the peak in night, not in day? Why does Lord Vishnu sleep for half the year? What is it about night and sleep, that even going all the way back to Vedas, we have Ratri Suktams (invocations of the night)?
Tantrokt Ratri Suktam
This article discusses the Tantrokta Ratri Suktam, a hymn sung by Brahma, and is separate from the Vedokta Ratri Suktam, another Ratri Suktam in the same text. The act of being sung by Brahma sets it apart. His situation, his dire cry for help against enemies emerging from darkness sets it apart. He categorically requests not for defence, but for killing the demons, who are in a way his own brothers - born from darkness of a different shade. It is the urgent call of a defenseless terrified being, who is literally seeing multiple powerful enemies running towards him with drawn weapons in their hands.
Invocation
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.1
ॐ विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम्।
निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः॥ १॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
ॐविश्वेश्वरींजगद्धात्रींस्थितिसंहारकारिणीम्निद्रांभगवतींविष्णोरतुलां तेजसः प्रभुः
ॐ (Om) — The sacred primordial sound •विश्वेश्वरीं (Viśveśvarīm) — The Goddess/Ruler of the Universe •जगद्धात्रीं (Jagaddhātrīm) — The one who holds the world (from falling apart) •स्थितिसंहारकारिणीम् (Sthiti-saṃhāra-kāriṇīm) — The doer of maintenance and dissolution •निद्रां (Nidrām) — The goddess of Sleep •भगवतीं (Bhagavatīm) — The Divine Goddess •विष्णोरतुलां तेजसः प्रभुः (Viṣṇor Atulām Tejasaḥ Prabhuḥ) — The power behind Vishnu's incomparable brilliance
O Goddess of the Universe, the one who holds the world, the doer and maintainer, O Nidrā, O Bhagavatī, you enlighten the world through Vishnu's unparalleled brilliance.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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}Notice how the names and functions of Shiva, Vishnu and Brahma have been mentioned even before the first stanza of the hymn? This is the hymn to MahaKali, the formless, to which everything surrenders, who permeates everything, nurtures everything and dissolves everything - this multiverse is hers to play with as she sees fit. Everything created by Brahma automagically "inherits" these features of surrender, nurture, play and dissolution. He who is tasked with creation, finds himself to be created and bound under her laws. The moment he is under threat, he remembers her, the mother.
A cry to the mother
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.2
त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका।
सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता॥ २॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
त्वंस्वाहात्वंस्वधात्वं हिवषट्कारःस्वरात्मिकासुधात्वमक्षरेनित्येत्रिधामात्रात्मिका स्थिता
त्वं (Tvaṃ) — You •स्वाहा (Svāhā) — Channeler of oblations to Gods (nourisher of gods) •त्वं (Tvaṃ) — You •स्वधा (Svadhā) — Channeler of Oblation to Ancestors (nourisher of Pitrus) •त्वं हि (Tvaṃ hi) — You indeed •वषट्कारः (Vaṣaṭkāraḥ) — The sound "Vashat" to mark success of the fire ritual (nourisher of humankind) •स्वरात्मिका (Svarātmikā) — The essence of sound / vibration / manifestation •सुधा (Sudhā) — Life-giving Nectar / Amrita •त्वमक्षरे (Tvamakṣare) — You are the Eternal Syllable (Om) •नित्ये (Nitye) — The Constant One •त्रिधा (Tridhā) — The three •मात्रात्मिका स्थिता (Mātrātmikā Sthita) — Manifester of the essence of the Matras (A, U, M)
You are swaha, you are swadha, you are vashatkar, you are the soul of sound. You are the ever constant nectar of the seed vibration AUM.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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"text": "त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका। सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता॥ २॥",
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"text": "You are swaha, you are swadha, you are vashatkar, you are the soul of sound. You are the ever constant nectar of the seed vibration AUM."
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}Lord Brahma praises the Goddess by identifying her with the essential components of Vedic ritual and the sacred sound of the universe
Brahma starts with a call to the motherly element of the Goddess. By calling out to her as the nourisher of the three worlds (the world of Gods - as Swaha, the world of Pitrs - as Swadha, the world of men - as Vashatkar), and the essence behind the three (visible) pillars of the eternal vibration, the seed separating the physical from nothingness.
All matter is comprised of atoms. The Atom comprises of a nucleus, and a electron "cloud". The nucleus is a trapped "vibration", and the electron cloud is a "dispersed" vibration. Matter is the manifestation of energy trapped in a vibration. Even then, all matter, even dense material like a wall of brick, or the solid ground which bears your weight right now, is actually 99.99999% empty space. Everything is just this - nothing, with a little trapped vibration, so basically "no"thing. This entire universe is basically comprised of this "no"thing. We are made from "no"thing, and into it we shall dissolve. ( - source: a discourse by Brajesh Gautam). But my point here is that even according to modern science, it is a barrier of vibration that separates "no"thing from "some"thing - that separates existence from nothingness.
Sanskrit Mantras are said to comprise of six limbs, one of which is the energy invoked, and the other is the deity of the mantra. According to one of the references linked below, the energy invoked via this mantra is the primordial mother form of the formless, Maa Vindhyavasini, and the deity invoked in this mantra is Maa Tara, the second MahaVidya, the manifestation of the eternal Nada.
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.3
अर्धमात्रास्थिता नित्या यानुच्चार्या विशेषतः।
त्वमेव सन्ध्या सावित्री त्वं देवि जननी परा॥ ३॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
अर्धमात्रास्थितानित्यायाअनुच्चार्याविशेषतःत्वमेवसन्ध्यासावित्रीत्वं देविजननीपरा
अर्धमात्रा (Ardhamātrā) — The half-syllable (referring to the silent vibration after "Aum") •स्थिता (Sthitā) — Situated in •नित्या (Nityā) — The Eternal One •या (Yā) — Who •अनुच्चार्या (Anuccāryā) — which cannot be spoken •विशेषतः (Viśeṣataḥ) — Especially •त्वमेव (Tvameva) — You alone •सन्ध्या (Sandhyā) — The twilight ritual, a basic in religious rituals •सावित्री (Sāvitrī) — The Goddess of Gayatri Mantra, spoken in Sandhya •त्वं देवि (Tvaṃ devi) — You, O Goddess •जननी (Jananī) — The Mother •परा (Parā) — Supreme
You are the Eternal One who abides in the half-mora (ardhamātrā) of Om, especially inexpressible in words. You alone are the Twilight, the Sāvitrī; you, O Goddess, are the Supreme Mother.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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"text": "अर्धमात्रास्थिता नित्या यानुच्चार्या विशेषतः। त्वमेव सन्ध्या सावित्री त्वं देवि जननी परा॥ ३॥",
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}Lord Brahma continues his praise by describing the Goddess as the subtle, unspoken essence of the sacred syllable Om and the personification of the supreme Vedic mantras.
Now that Brahma ji has evoked her motherliness, he starts talking about her cosmic power.
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.4
त्वयैतद्धार्यते विश्वं त्वयैतत्सृज्यते जगत्।
त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा॥ ४॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
त्वयाएतत्धार्यतेविश्वंत्वया एतत्सृज्यतेजगत्त्वया एतत्पाल्यतेदेवित्वम्अत्सिअन्तेचसर्वदा
त्वया (Tvayā) — By You •एतत् (Etat) — This •धार्यते (Dhāryate) — Is supported / upheld / sustained •विश्वं (Viśvam) — The Universe •त्वया एतत् (Tvayā etat) — By You, this •सृज्यते (Sṛjyate) — Is created •जगत् (Jagat) — The world •त्वया एतत् (Tvayā etat) — By You, this •पाल्यते (Pālyate) — Is protected / maintained •देवि (Devi) — O Goddess •त्वम् (Tvam) — You •अत्सि (Atsi) — Consume / Swallow / Devour •अन्ते (Ante) — At the end (of time) •च (Ca) — And •सर्वदा (Sarvadā) — Always
O Devi, by You this universe is supported, by You this world is created, and by You it is protected. And You always devour it at the end of time.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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{
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"text": "त्वयैतद्धार्यते विश्वं त्वयैतत्सृज्यते जगत्। त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा॥ ४॥",
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}In this fourth verse, Lord Brahma describes the Goddess as the supreme power behind the three cosmic functions: Creation, Maintenance, and Destruction.
Why would one be afraid when one's fate is tied to the Devi? Everything came from her, is constantly maintained by her, and in due course will dissolve back in her, whatever path it takes in the meanwhile.
This verse portrays the Goddess as the Trigunatmika (possessing the three qualities). While Hindu philosophy often attributes these roles to Brahma (Creation), Vishnu (Preservation), and Shiva (Destruction), this hymn asserts that they are all actually manifestations of her Shakti (Power).
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.5
विसृष्टौ सृष्टिरुपा त्वं स्थितिरूपा च पालने।
तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये॥ ५॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
विसृष्टौसृष्टिरूपात्वंस्थितिरूपाचपालनेतथासंहृतिरूपाअन्तेजगतःअस्यजगन्मये
विसृष्टौ (Visṛṣṭau) — In the process of projection/emission (at the start of creation) •सृष्टिरूपा (Sṛṣṭi-rūpā) — Take the form of Creation •त्वं (Tvaṃ) — You •स्थितिरूपा (Sthiti-rūpā) — The form of Sustenance/Stability •च (Ca) — And •पालने (Pālane) — In the act of protecting/maintaining •तथा (Tathā) — Likewise / In the same way •संहृतिरूपा (Saṃhṛti-rūpā) — The form of Withdrawal/Destruction •अन्ते (Ante) — At the end (of time) •जगतः (Jagataḥ) — Of the world •अस्य (Asya) — Of this •जगन्मये (Jaganmaye) — O You who are identical with the universe / Permeating the world
O You who permeate the entire universe! In the process of creation, You take the form of Creation; in the act of protection, You take the form of Sustenance; and likewise, at the end of this world, You take the form of Destruction.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
Copy citation
{
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"text": "O You who permeate the entire universe! In the process of creation, You take the form of Creation; in the act of protection, You take the form of Sustenance; and likewise, at the end of this world, You take the form of Destruction."
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}Lord Brahma elaborates on the previous verse, explaining that the Goddess doesn't just perform the cosmic functions, but she actually becomes the very form of those actions.
The word जगन्मये is important here, implying that the Goddess is not a distant creator watching from afar, but that the universe itself is made of her substance — like gold is to jewelry or clay is to a pot. We wear her as our skin, we walk over her as the earth, we live her as the experience of life. She is the sweetness in sugar, she is the warmth of the sunlight. We are in her. Everything you see, hear, touch, think, sense, feel is her. The fate that befalls us is her.
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.6
महाविद्या महामाया महामेधा महास्मृतिः।
महामोहा च भवती महादेवी महासुरी॥ ६॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
महाविद्यामहामायामहामेधामहास्मृतिःमहामोहाचभवतीमहादेवीमहासुरी
महाविद्या (Mahāvidyā) — The Great Knowledge (leading to liberation) •महामाया (Mahāmāyā) — The Great Illusion/Mystery •महामेधा (Mahāmedhā) — The Great Intelligence / Power of retention •महास्मृतिः (Mahāsmṛtiḥ) — The Great Memory •महामोहा (Mahāmohā) — The Great Delusion / Infatuation •च (Ca) — And •भवती (Bhavatī) — You (honourable feminine form) •महादेवी (Mahādevī) — The Great Goddess •महासुरी (Mahāsurī) — The Great Demoness (The power behind the Asuras)
You are the Great Knowledge and the Great Illusion; You are the Great Intelligence and the Great Memory. You are also the Great Delusion, the Great Goddess, and the Great Demoness.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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{
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"@type": "MusicComposition",
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti:1.6",
"name": "Mahāvidyā Mahāmāyā — Tantrokta Rātri Sūktam 1.6",
"inLanguage": "sa",
"text": "महाविद्या महामाया महामेधा महास्मृतिः। महामोहा च भवती महादेवी महासुरी॥ ६॥",
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"about": {
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"workTranslation": [
{
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"text": "You are the Great Knowledge and the Great Illusion; You are the Great Intelligence and the Great Memory. You are also the Great Delusion, the Great Goddess, and the Great Demoness."
}
],
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}
}In this sixth verse, Lord Brahma describes the Goddess through pairs of opposites, showing that she is the source of both spiritual liberation and worldly entanglement.
This stanza is a profound. But before that, a clarification. Most other definitions you will read with say the last word of the stanza "Mahasuri" as in "suri" (Goddess), not "asuri" (Demoness), but I believe that the last word in the stanza is "asuri" / Demoness.
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.7
प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी।
कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा॥ ७॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
प्रकृतिःत्वंचसर्वस्यगुण-त्रय-विभाविनीकालरात्रिःमहारात्रिःमोहरात्रिःचदारुणा
प्रकृतिः (Prakṛtiḥ) — Nature / The Primordial Matter •त्वं (Tvaṃ) — You •च (Ca) — And •सर्वस्य (Sarvasya) — Of everything / Of all •गुण-त्रय-विभाविनी (Guṇa-traya-vibhāvinī) — She who manifests/differentiates the three qualities (Sattva, Rajas, Tamas) •कालरात्रिः (Kālarātriḥ) — The Night of Death (Night of Diwali festival) •महारात्रिः (Mahārātriḥ) — The Night of Devotion (Night of MahaShivratri festival) •मोहरात्रिः (Moharātriḥ) — The Night of Delusion (night of Janmashtmi festival) •च (Ca) — And •दारुणा (Dāruṇā) — The Cruel Night / (night of Holika festival)
You are the Prakriti (Primordial Nature) of everything, manifesting as the three-fold qualities (Sattva, Rajas, and Tamas). You are the Night of periodic dissolution, the Great Night of final dissolution, and the terrible Night of Delusion.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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{
"@context": "https://schema.org",
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"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti:1.7",
"name": "Prakṛtistvaṃ ca Sarvasya — Tantrokta Rātri Sūktam 1.7",
"inLanguage": "sa",
"text": "प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी। कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा॥ ७॥",
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"name": "Brahmā"
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"@type": "CreativeWork",
"inLanguage": "en",
"text": "You are the Prakriti (Primordial Nature) of everything, manifesting as the three-fold qualities (Sattva, Rajas, and Tamas). You are the Night of periodic dissolution, the Great Night of final dissolution, and the terrible Night of Delusion."
}
],
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}In this seventh verse, Lord Brahma identifies the Goddess as the fundamental Material Cause of the universe and describes her terrifying aspects as the "Nights" of cosmic dissolution.
The great formless one has allowed 4 nights of the year when the powers of darkness are at their peak. In Occult, these 4 nights are widely used for purposes both offence and defence. You will be able to get a lot of information related to just these 4 nights at this site.
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.8
त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा।
लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च॥ ८॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
त्वंश्रीःत्वम्ईश्वरीत्वंह्रीःत्वंबुद्धिःबोध-लक्षणालज्जापुष्टिःतथातुष्टिःत्वंशान्तिःक्षान्तिःएवच
त्वं (Tvaṃ) — You •श्रीः (Śrīḥ) — Prosperity / Wealth / Good Fortune (Lakshmi) •त्वम् (Tvam) — You •ईश्वरी (Īśvarī) — The Supreme Sovereign / Ruler •त्वं (Tvaṃ) — You •ह्रीः (Hrīḥ) — Modesty / Humility / Inner Sense of Right •त्वं (Tvaṃ) — You •बुद्धिः (Buddhiḥ) — Intellect / Wisdom •बोध-लक्षणा (Bodha-lakṣaṇā) — Characterised by awareness/consciousness •लज्जा (Lajjā) — Shyness / Moral Shame (that prevents wrong action) •पुष्टिः (Puṣṭiḥ) — Nourishment / Growth / Well-being •तथा (Tathā) — Likewise / In the same way •तुष्टिः (Tuṣṭiḥ) — Contentment / Satisfaction •त्वं (Tvaṃ) — You •शान्तिः (Śāntiḥ) — Peace / Serenity •क्षान्तिः (Kṣāntiḥ) — Forbearance / Patience / Forgiveness •एव (Eva) — Indeed •च (Ca) — And
You are Prosperity and the Supreme Sovereign; You are Modesty and the Intellect characterised by awareness. You are Shame, Nourishment, and Contentment. You indeed are Peace and Patience.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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{
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"@type": "MusicComposition",
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti:1.8",
"name": "Tvaṃ Śrīstvamīśvarī — Tantrokta Rātri Sūktam 1.8",
"inLanguage": "sa",
"text": "त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा। लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च॥ ८॥",
"musicalKey": "anuṣṭubh (verified 32/32 syllables)",
"musicCompositionForm": "śloka",
"about": {
"@type": "Thing",
"name": "Devī"
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"name": "Brahmā"
},
"workTranslation": [
{
"@type": "CreativeWork",
"inLanguage": "en",
"text": "You are Prosperity and the Supreme Sovereign; You are Modesty and the Intellect characterised by awareness. You are Shame, Nourishment, and Contentment. You indeed are Peace and Patience."
}
],
"isPartOf": {
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti"
}
}In this eighth verse, Lord Brahma transitions from describing the Goddess's cosmic power to her presence as the inner virtues and auspicious qualities within all beings.
This verse is significant because it suggests that whenever a human feels peace (Shanti), contentment (Tushti), or shows forgiveness (Kshanti), it is a direct manifestation of the Divine Mother. She is not just an external force but the best part of our own character.
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.9
खड्गिनी शूलिनी घोरा गदिनी चक्रिणी तथा।
शङ्खिनी चापिनी बाणभुशुण्डीपरिघायुधा॥ ९॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
खड्गिनीशूलिनीघोरागदिनीचक्रिणीतथाशङ्खिनीचापिनीबाण-भुशुण्डी-परिघ-आयुधा
खड्गिनी (Khaḍginī) — Wielder of the Sword •शूलिनी (Śūlinī) — Wielder of the Trident (Shula) •घोरा (Ghorā) — Terrible / Fierce / Formidable •गदिनी (Gadinī) — Wielder of the Mace (Gada) •चक्रिणी (Cakriṇī) — Wielder of the Discus (Chakra) •तथा (Tathā) — Likewise / In the same way •शङ्खिनी (Śaṅkhinī) — Holder of the Conch (Shankha) •चापिनी (Cāpinī) — Holder of the Bow (Chapa) •बाण- (Bāṇa-) — Arrows •भुशुण्डी- (Bhuśuṇḍī-) — A missile weapon (often described as an ancient firearm or spiked club) •परिघ- (Parigha-) — An iron club / battering ram •आयुधा (Āyudhā) — Weapons
You are armed with the Sword, the Trident, the Mace, and the Discus. You are formidable, wielding the Conch, the Bow, and weapons such as Arrows, the Bhushundi, and the Parigha.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
Copy citation
{
"@context": "https://schema.org",
"@type": "MusicComposition",
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti:1.9",
"name": "Khaḍginī Śūlinī Ghorā — Tantrokta Rātri Sūktam 1.9",
"inLanguage": "sa",
"text": "खड्गिनी शूलिनी घोरा गदिनी चक्रिणी तथा। शङ्खिनी चापिनी बाणभुशुण्डीपरिघायुधा॥ ९॥",
"musicalKey": "anuṣṭubh (verified 32/32 syllables)",
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"composer": {
"@type": "Person",
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"workTranslation": [
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"@type": "CreativeWork",
"inLanguage": "en",
"text": "You are armed with the Sword, the Trident, the Mace, and the Discus. You are formidable, wielding the Conch, the Bow, and weapons such as Arrows, the Bhushundi, and the Parigha."
}
],
"isPartOf": {
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti"
}
}In this ninth verse, Lord Brahma describes the formidable and protective aspect of the Goddess. He lists the various weapons she wields, portraying her as a warrior ready to defend the cosmic order.
This verse provides a transition in the prayer. After praising her as the subtle essence of sound and inner virtues, Brahma now invokes her Durga aspect—the invincible warrior. This is a direct appeal to her power to physically destroy the demons Madhu and Kaitabha, who are currently threatening Brahma’s life.
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.10
सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी।
परापराणां परमा त्वमेव परमेश्वरी॥ १०॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
सौम्यासौम्य-तराअशेष-सौम्येभ्यःतुअति-सुन्दरीपरा-अपराणांपरमात्वमेवपरमेश्वरी
सौम्या (Saumyā) — Gentle / Mild / Beautiful •सौम्य-तरा (Saumya-tarā) — More gentle / More beautiful •अशेष-सौम्येभ्यः (Aśeṣa-saumyebhyaḥ) — Than all other beautiful/gentle things without exception •तु (Tu) — Indeed / But •अति-सुन्दरी (Ati-sundarī) — Exceedingly beautiful •परा-अपराणां (Parā-parāṇām) — Of the high and the low (or the cause and the effect) •परमा (Paramā) — The Supreme •त्वमेव (Tvameva) — You alone •परमेश्वरी (Parameśvarī) — The Supreme Sovereign Goddess
You are gentle, more gentle than all other gentle things, and exceedingly beautiful. You are the Supreme among the high and the low (the cause and the effect); You alone are the Supreme Sovereign Goddess.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
Copy citation
{
"@context": "https://schema.org",
"@type": "MusicComposition",
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti:1.10",
"name": "Saumyā Saumyatarāśeṣa — Tantrokta Rātri Sūktam 1.10",
"inLanguage": "sa",
"text": "सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी। परापराणां परमा त्वमेव परमेश्वरी॥ १०॥",
"musicalKey": "anuṣṭubh (verified 32/32 syllables)",
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"about": {
"@type": "Thing",
"name": "Devī (Parameśvarī)"
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"name": "Brahmā"
},
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{
"@type": "CreativeWork",
"inLanguage": "en",
"text": "You are gentle, more gentle than all other gentle things, and exceedingly beautiful. You are the Supreme among the high and the low (the cause and the effect); You alone are the Supreme Sovereign Goddess."
}
],
"isPartOf": {
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti"
}
}In this tenth verse, Lord Brahma addresses the supreme beauty and unparalleled status of the Goddess, balancing her previous fierce description with her most enchanting form.
This verse uses the grammatical "comparative" and "superlative" to emphasize that Her beauty is not just great, but incomparable. By calling her Paraparanam Parama, Brahma highlights that she is the bridge between the Para (transcendental/unmanifest) and Apara (material/manifest) worlds.
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.11
यच्च किञ्चित् क्वचिद्वस्तु सदसद्वाखिलात्मिके।
तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसे तदा॥ ११॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
यत्-चकिञ्चित्क्वचित्वस्तुसत्-असत्-वाअखिल-आत्मिकेतस्य सर्वस्यया शक्तिःसा त्वम्किम्स्तूयसेतदा
यत्-च (Yat-ca) — And whatever •किञ्चित् (Kiñcit) — Something / Anything •क्वचित् (Kvacit) — Anywhere / In any place •वस्तु (Vastu) — Thing / Object / Substance •सत्-असत्-वा (Sad-asad-vā) — Whether real (existing) or unreal (non-existing) •अखिल-आत्मिके (Akhila-ātmike) — O Soul of everything / O You who are the essence of all •तस्य सर्वस्य (Tasya sarvasya) — Of all that •या शक्तिः (Yā śaktiḥ) — Which (is the) power •सा त्वम् (Sā tvam) — That is You •किम् (Kim) — How? / What? •स्तूयसे (Stūyase) — Can You be praised? •तदा (Tadā) — Then / Therefore
O Soul of everything! Whatever thing exists anywhere — whether it be real or unreal — You are the inherent power of all that. Therefore, how can You be adequately praised?
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
Copy citation
{
"@context": "https://schema.org",
"@type": "MusicComposition",
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti:1.11",
"name": "Yacca Kiñcit Kvacid-Vastu — Tantrokta Rātri Sūktam 1.11",
"inLanguage": "sa",
"text": "यच्च किञ्चित् क्वचिद्वस्तु सदसद्वाखिलात्मिके। तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसे तदा॥ ११॥",
"musicalKey": "anuṣṭubh (verified 32/32 syllables)",
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"composer": {
"@type": "Person",
"name": "Brahmā"
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"workTranslation": [
{
"@type": "CreativeWork",
"inLanguage": "en",
"text": "O Soul of everything! Whatever thing exists anywhere — whether it be real or unreal — You are the inherent power of all that. Therefore, how can You be adequately praised?"
}
],
"isPartOf": {
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti"
}
}In this eleventh verse, Lord Brahma expresses the ultimate truth of the Goddess's nature: she is not just a deity who has power, she is the power within everything. He admits that it is impossible to truly praise her because she is the essence of the praise itself.
This is a moment of divine surrender. Brahma argues that since she is the Shakti (energy) behind his own speech and thoughts, any attempt he makes to praise her is actually just her praising herself through him. It highlights that she is the efficacious power in both the manifest (Sat) and the unmanifest (Asat).
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.12
यया त्वया जगत्स्रष्टा जगत्पात्यत्ति यो जगत्।
सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः॥ १२॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
ययात्वयाजगत्-स्रष्टाजगत्-पातिअत्तियःजगत्सः-अपिनिद्रा-वशंनीतःकःत्वांस्तोतुम्इहईश्वरः
यया (Yayā) — By whom •त्वया (Tvayā) — By You •जगत्-स्रष्टा (Jagat-sraṣṭā) — The Creator of the world (Brahma) •जगत्-पाति (Jagat-pāti) — The Protector of the world (Vishnu) •अत्ति (Atti) — Consumes / Devours (Shiva) •यः (Yaḥ) — Who •जगत् (Jagat) — The world •सः-अपि (So'pi) — He also (referring to Vishnu) •निद्रा-वशं (Nidrā-vaśaṃ) — Under the control of sleep •नीतः (Nītaḥ) — Has been led / Has been brought •कः (Kaḥ) — Who? •त्वां (Tvāṃ) — You •स्तोतुम् (Stotum) — To praise •इह (Iha) — Here / In this world •ईश्वरः (Īśvaraḥ) — Is capable / Is the lord / Has the power
By You, even He who creates the world (Brahma), He who protects it (Vishnu), and He who consumes it (Shiva) have been brought under the sway of sleep. Who then, in this world, is capable of praising You?
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
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छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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"name": "Yayā Tvayā Jagatsraṣṭā — Tantrokta Rātri Sūktam 1.12",
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"text": "यया त्वया जगत्स्रष्टा जगत्पात्यत्ति यो जगत्। सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः॥ १२॥",
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}In this twelfth verse, Lord Brahma expresses his humility by pointing out that even the greatest gods are under her influence. If the Preserver of the Universe himself is "conquered" by her power of sleep, a mere creator like Brahma feels inadequate to praise her.
This verse is a beautiful paradox. Brahma is currently praising the Goddess while simultaneously claiming that no one is capable of doing so. He specifically highlights that Lord Vishnu, the very maintainer of cosmic order, has been rendered unconscious by her power (Yoganidra). It establishes the Goddess as the supreme "Power" (Shakti) that even the Trinity (Trimurti) depends upon.
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.13
विष्णुः शरीरग्रहणमहमीशान एव च।
कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत्॥ १३॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
विष्णुःशरीर-ग्रहणम्अहम्ईशानःएवचकारिताःतेयतःअतःत्वांकःस्तोतुंशक्तिमान्भवेत्
विष्णुः (Viṣṇuḥ) — Lord Vishnu (The Preserver) •शरीर-ग्रहणम् (Śarīra-grahaṇam) — Assumption of a physical body / Incarnation •अहम् (Aham) — I (referring to Brahma himself) •ईशानः (Īśānaḥ) — Lord Shiva (The Destroyer/Ruler) •एव (Eva) — Indeed •च (Ca) — And •कारिताः (Kāritāḥ) — Have been made to / Caused to (take form) •ते (Te) — By You •यतः (Yataḥ) — Because / Since •अतः (Ataḥ) — Therefore •त्वां (Tvāṃ) — You •कः (Kaḥ) — Who? •स्तोतुं (Stotuṃ) — To praise •शक्तिमान् (Śaktimān) — Capable / Possessing the power •भवेत् (Bhavet) — Can be / Could be
Since Vishnu, I (Brahma), and Shiva have all been caused by You to assume physical bodies, who then is truly capable of praising You?
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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{
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"@type": "MusicComposition",
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"name": "Viṣṇuḥ Śarīragrahaṇam — Tantrokta Rātri Sūktam 1.13",
"inLanguage": "sa",
"text": "विष्णुः शरीरग्रहणमहमीशान एव च। कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत्॥ १३॥",
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"text": "Since Vishnu, I (Brahma), and Shiva have all been caused by You to assume physical bodies, who then is truly capable of praising You?"
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}In this thirteenth verse, Lord Brahma reaches the pinnacle of his humility. He argues that since the Goddess is the one who gave physical form (and thus the ability to act and speak) to the Trimurti (Brahma, Vishnu, and Shiva), any praise they offer is simply a reflection of her own power.
This verse is a masterclass in Shaktism (the worship of the Goddess). It posits that the three primary deities of the Hindu pantheon are actually "instrumental" forms created by the Supreme Shakti to perform specific tasks. If the "speaker" (Brahma) was created by the Goddess, then his words of praise are ultimately her own energy moving through him.
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.14
सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता।
मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ॥ १४॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
सात्वम्इत्थम्प्रभावैःस्वैःउदारैःदेविसंस्तुतामोहयएतौदुराधर्षौअसुरौमधुकैटभौ
सा (Sā) — That (referring to the Goddess) •त्वम् (Tvam) — You •इत्थम् (Ittham) — In this way / Thus •प्रभावैः (Prabhāvaiḥ) — Through powers / Influences •स्वैः (Svaiḥ) — Your own •उदारैः (Udāraiḥ) — Magnanimous / Noble / Grand •देवि (Devi) — O Goddess •संस्तुता (Saṃstutā) — Being praised / Glorified •मोहय (Mohaya) — Delude / Bewilder / Confuse •एतौ (Etau) — These two •दुराधर्षौ (Durādharṣau) — Invincible / Unassailable / Hard to conquer •असुरौ (Asurau) — The two demons •मधुकैटभौ (Madhu-Kaiṭabhau) — Madhu and Kaitabha
O Devi, being thus praised for Your own noble powers, please delude these two invincible demons, Madhu and Kaitabha.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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{
"@context": "https://schema.org",
"@type": "MusicComposition",
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti:1.14",
"name": "Sā Tvamitthaṃ Prabhāvaiḥ — Tantrokta Rātri Sūktam 1.14",
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"text": "सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता। मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ॥ १४॥",
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"name": "Brahmā"
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"inLanguage": "en",
"text": "O Devi, being thus praised for Your own noble powers, please delude these two invincible demons, Madhu and Kaitabha."
}
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}In this penultimate verse, Lord Brahma moves from philosophical praise to his specific, urgent request. He asks the Goddess to use her power of delusion (Moha) to weaken the two invincible demons.
Brahma is being strategic here. He knows he cannot defeat the demons physically, and Lord Vishnu is still asleep. By asking the Goddess to "delude" them, he is asking her to cloud their judgment with arrogance—which is exactly what happens next in the story. They become so overconfident that they offer Vishnu a "boon," leading to their own downfall
urn:cts:hinduLit:devimahatmyam.brahmastuti:1.15
प्रबोधं च जगत्स्वामी नीयतामच्युतो लघु।
बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ॥ १५॥
Saṃhitāpāṭha — the verse as chanted, transmitted whole. No word-level markup or interaction here by design: this is the mantra, not a sentence.
प्रबोधम्चजगत्स्वामीनीयताम्अच्युतःलघुबोधःचक्रियताम्अस्यहन्तुम्एतौमहासुरौ
प्रबोधम् (Prabodham) — Awakening / Waking state •च (Ca) — And •जगत्स्वामी (Jagat-svāmī) — Lord of the Universe (Vishnu) •नीयताम् (Nīyatām) — May (He) be led / Brought to •अच्युतः (Acyutaḥ) — The Imperishable / Vishnu •लघु (Laghu) — Quickly / Speedily •बोधः (Bodhaḥ) — Consciousness / Awareness •च (Ca) — And •क्रियताम् (Kriyatām) — Should be made / Restored •अस्य (Asya) — Of this •हन्तुम् (Hantum) — To kill / For slaying •एतौ (Etau) — These two •महासुरौ (Mahā-asurau) — Great demons (Madhu and Kaitabha)
And let Acyuta, the Lord of the Universe, be quickly brought to an awakened state; let consciousness be restored to Him, so that He may slay these two great demons.
Padapāṭha — the word-separated study layer, with transliteration and meaning below. Derived from the saṃhitā above, never a replacement for it.
विनियोगः Declaration
छन्दः-सत्यापनम् Verification
✓ Verified — 32/32 syllables, matches Anuṣṭubh (4 × 8)
ॐ is recited as the invocatory praṇava and stands outside the four metrical padas above.
प्रामाण्यम् Variants & provenance
No variant readings (pāṭhabheda) recorded yet across source witnesses.
यन्त्र-अभिज्ञानम् Schema.org (JSON-LD)
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{
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"@type": "MusicComposition",
"@id": "urn:cts:hinduLit:devimahatmyam.brahmastuti:1.15",
"name": "Prabodhaṃ ca Jagatsvāmī — Tantrokta Rātri Sūktam 1.15",
"inLanguage": "sa",
"text": "प्रबोधं च जगत्स्वामी नीयतामच्युतो लघु। बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ॥ १५॥",
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}This is the final appeal of Brahma's prayer, shifting the focus from the Goddess herself to the awakening of Lord Vishnu.
According to the Devi Mahatmyam, the Goddess Tamasi (Yoganidra) hears this prayer and withdraws from Vishnu’s eyes, mouth, arms, and heart. Vishnu then wakes up on the cosmic ocean, sees the demons Madhu and Kaitabha, and engages them in a battle that lasts five thousand years.
Eventually, because the Goddess had "deluded" the demons (as requested in the previous verse), they arrogantly offer Vishnu a boon, which He uses to trick and defeat them.
In Hindu spiritual philosophy, the story of Madhu and Kaitabha is an allegory for the internal struggle against fundamental human vices. These demons are not just external enemies but represent the psychological afflictions that "annihilate" our creative and spiritual potential. Madhu (The Quality of Tamas): Madhu (literally "honey" or "sweet") represents lust, attachment, and craving for worldly pleasures. Esoterically, he signifies the Tamasic guna—the quality of darkness, inertia, and ignorance that keeps the soul in a "sleeping" state. Kaitabha (The Quality of Rajas): Kaitabha represents aversion, anger, and aggression. He embodies the Rajasic guna—the quality of excessive activity, restlessness, and passion that leads to violent or destructive behavior.
Brahma could not wake Vishnu on his own, and Vishnu could not defeat the demons by strength alone. This teaches that inner vices cannot be conquered by the mind or ego alone; one must surrender to the Divine Mother (Shakti) to withdraw the veil of delusion
- This is a hymn by a scared person who discovers strong enemies. Notice the power of this tool - the God Goddess of the universe, praised by this very hymn, sung gracefully by a scared soul, actually granted the request exactly as asked by Brahma. So this hymn is not a glorification / felicitation "after the fact" (like most other hymns), but actually a super successful "siddh" stotra to invoke an immediate response from MahaKali, leading to successful safety of the person after just ONE recitation by Brahma. (we are not Brahma, so we would need to show much more devotion for this to be successful in our cases :) )
- For a spiritually elevated practitioner, his own lower emotions, his ashta-pashas are the enemies. Tantra's tools are primarily for this purpose - to elevate oneself and exact control over the mind and body. Notice that this hymn is a powerful request to break the Brahm-granthi, the first knot, because it is literally a prayer to the God Goddess of the universe to wake up the slumbering Vishnu (soul / pure mind) and extinguish the demons it created earlier by itself, signifying a request to purge one's own past sins.
- But for a simple householder literally dealing with black magic infestations etc., dealing with powerful enemies looking to harm him and his family, and ESPECIALLY for problems which come in the night (like waking up and finding someone invisible is choking your throat etc.), this hymn, the Tantrokt Ratri Suktam is a superpower. See the references below to learn how to do an anushthana of this hymn by yourself to protect you and your family.
- Special takeaways you might not find anywhere else: if you happen to do an anushthan of Tantrokt Ratri Suktam, keep a lot of bhog - varieties of Satvik-only bhog like sweets and fruits, and give Satvik bali as well - of coconut, lemon, or (preferably multiple) Laung over kapoor. This stotra is an open call to the 10 Mahavidyas, the 3 Mahashaktis and multiple other powers of various natures. Bali of Laung (cloves) is given by burning it over kapoor (camphor) in a small copper / brass utensil. Bali is required to satiate these multiple powers at the end of your path everyday. Before you begin, do pooja of Ganesh ji first, then Batuk Bhairav ji, then Hanuman ji and then Narsimha ji before you start your paath everyday. Keep a bhog for them first as well - no mother would ever eat until her son has eaten first!