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Easy Roman is a Devanagari-based Sanskrit reading aid. IAST preserves scholarly distinctions. Where no Roman text was supplied, IAST is derived automatically from the Devanagari; this is not a certified pronunciation guide. Vernacular songs retain their supplied word forms and spoken endings. Easy Roman simplifies unambiguous diacritics; their scholarly view retains the supplied Roman form rather than inventing Sanskrit pronunciation. Selected bija spellings are kept where unambiguous.

Prarthana

Ya Devi Sarvabhuteshu — Devi Mahatmyam (Durga Saptashati) Refrain

The Divine Mother praised as consciousness, power, memory, compassion and more; a repeated salutation from Chapter 5.

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Text, Meaning & Explanation

1

या देवी सर्वभूतेषु विष्णुमायेति शब्दिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu vishnumaayeti shabditaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu viṣṇumāyeti śabditā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

The Goddess is spoken of as Viṣṇumāyā, divine power associated with Vishnu, present among all beings. We bow to her again and again.The Goddess is spoken of as Viṣṇumāyā, divine power associated with Vishnu, present among all beings. We bow to her again and again.The Goddess is spoken of as Viṣṇumāyā, divine power associated with Viṣṇu, present among all beings. We bow to her again and again.

Explanation

Māyā here belongs to a theological vocabulary of manifestation and divine agency. Calling her Viṣṇumāyā points back to Vishnu-related power in the narrative; it does not reduce every experience to mere trickery or prove a physical mechanism.Māyā here belongs to a theological vocabulary of manifestation and divine agency. Calling her Viṣṇumāyā points back to Vishnu-related power in the narrative; it does not reduce every experience to mere trickery or prove a physical mechanism.Māyā here belongs to a theological vocabulary of manifestation and divine agency. Calling her Viṣṇumāyā points back to Viṣṇu-related power in the narrative; it does not reduce every experience to mere trickery or prove a physical mechanism.

2

या देवी सर्वभूतेषु चेतनेत्यभिधीयते । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu chetanetyabhidheeyate | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu cetanetyabhidhīyate | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To the Goddess spoken of as sentience or living awareness in every being, repeated salutations.

Explanation

The phrase cetanety abhidhīyate identifies a named presence, rather than describing a second goddess. Sentience here is a devotional dimension of living experience; it should not be presented as a solved scientific theory of consciousness.

3

या देवी सर्वभूतेषु बुद्धिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu buddhiroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu buddhirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her established in all beings as understanding, judgment and discernment: salutations again and again.

Explanation

Buddhi includes forming judgments and distinguishing sound from unsound choices. The prayer values thought without implying that a person with greater academic achievement has more divine worth.

4

या देवी सर्वभूतेषु निद्रारूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu nidraaroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu nidrārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her who is present in every being as sleep, we repeatedly bow.

Explanation

Sleep is named alongside conscious faculties, expanding the hymn beyond obviously celebrated virtues. The text sees ordinary biological rhythms as worthy of contemplation; it does not give medical advice about sleep.

5

या देवी सर्वभूतेषु क्षुधारूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu kshudhaaroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu kṣudhārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her abiding as hunger in all living beings, salutations again and again.

Explanation

Kṣudhā makes bodily need visible in a sacred register. A compassionate reading notices that hunger can be an urgent need calling for nourishment; it does not romanticize deprivation.

6

या देवी सर्वभूतेषु छायारूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu chhaayaaroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu chāyārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her who dwells as shade or shadow in every being, repeated salutations.

Explanation

Chāyā can evoke a shadow, shade, or a dependent reflection. The image holds together presence and what accompanies presence, without suggesting that darkness is morally evil.

7

या देवी सर्वभूतेषु शक्तिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu shaktiroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu śaktirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To the Goddess dwelling in all beings in the form of power and capacity, we bow repeatedly.

Explanation

This much-loved line calls shakti the ability through which life acts and changes. In Shakta devotion that power is a sacred presence; the verse is not a claim that divine Shakti is identical to a measurable unit of physical energy.This much-loved line calls shaktiśakti the ability through which life acts and changes. In Shakta devotion that power is a sacred presence; the verse is not a claim that divine Shakti is identical to a measurable unit of physical energy. the ability through which life acts and changes. In Śākta devotion that power is a sacred presence; the verse is not a claim that divine Śakti is identical to a measurable unit of physical energy.

8

या देवी सर्वभूतेषु तृष्णारूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu trishnaaroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu tṛṣṇārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her present as thirst and longing in all beings, salutations again and again.

Explanation

Tṛṣṇā can mean thirst and, in extended usage, craving. It is revealing that the hymn includes uneasy drives as well as cherished qualities; praise does not mean every excess of desire is recommended.

9

या देवी सर्वभूतेषु क्षान्तिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu kshaantiroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu kṣāntirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her dwelling as patience, forbearance and the capacity to forgive, repeated salutations.

Explanation

Kṣānti is resilience with restraint, not weakness. It may inspire a measured response to anger, but must not be used to insist that someone remain in a harmful situation or accept injustice.

10
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या देवी सर्वभूतेषु जातिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu jaatiroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu jātirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her who is present as kind, birth or class of living beings, salutations again and again.

Explanation

Jāti has several senses in Sanskrit, including birth and a class or species. In this context it should not be made into a sanction for human social hierarchy or unequal dignity; the hymn addresses all beings.

11

या देवी सर्वभूतेषु लज्जारूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu lajjaaroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu lajjārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her established as modesty, reserve or moral sensitivity in living beings, repeated salutations.

Explanation

Lajjā may indicate modesty, bashfulness, or conscience in different contexts. Appreciating it need not mean enforcing shame, especially on women, or silencing someone who needs to speak.

12

या देवी सर्वभूतेषु शान्तिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu shaantiroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu śāntirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her who abides in beings as peace and tranquillity, salutations again and again.

Explanation

Shanti suggests calm and the easing of disturbance. In this hymn peace is honored amid a narrative of threatened gods; peace is therefore not simply passive silence in the face of danger.Shanti suggests calm and the easing of disturbance. In this hymn peace is honored amid a narrative of threatened gods; peace is therefore not simply passive silence in the face of danger.Śānti suggests calm and the easing of disturbance. In this hymn peace is honored amid a narrative of threatened gods; peace is therefore not simply passive silence in the face of danger.

13

या देवी सर्वभूतेषु श्रद्धारूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu shraddhaaroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu śraddhārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her present as trust, reverence and steadfast commitment in every being, repeated salutations.

Explanation

Śraddhā may be devotion joined with confidence and deliberate commitment. The verse honors a way of relating to what one values; it does not require accepting every assertion without examination.

14

या देवी सर्वभूतेषु कान्तिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu kaantiroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu kāntirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her abiding as radiance, grace and beauty in living beings, salutations again and again.

Explanation

Kānti reaches beyond ornament to a sense of glow or attractive presence. Read expansively, the image does not limit value to physical appearance or preferred standards of beauty.

15

या देवी सर्वभूतेषु लक्ष्मीरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu lakshmeeroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu lakṣmīrūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To the Goddess present in all beings as fortune, wellbeing and auspicious abundance, repeated salutations.

Explanation

Lakshmi is named as a manifestation of the one Goddess being praised, rather than introduced as a wholly separate subject. Auspicious flourishing is larger than money alone; there is no promise of wealth from recitation.Lakshmi is named as a manifestation of the one Goddess being praised, rather than introduced as a wholly separate subject. Auspicious flourishing is larger than money alone; there is no promise of wealth from recitation.Lakṣmī is named as a manifestation of the one Goddess being praised, rather than introduced as a wholly separate subject. Auspicious flourishing is larger than money alone; there is no promise of wealth from recitation.

16

या देवी सर्वभूतेषु वृत्तिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu vrittiroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu vṛttirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her dwelling in beings as activity, sustenance or ways of living, repeated salutations.

Explanation

Vṛtti can refer to mode, activity, mental functioning or livelihood according to setting. Translating it only as a profession would narrow the hymn’s vision of how living beings sustain themselves.

17

या देवी सर्वभूतेषु स्मृतिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu smritiroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu smṛtirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her who lives as remembrance and memory in all beings, salutations again and again.

Explanation

Smṛti makes the past available to learning and relationship. It is distinct from buddhi or cetanā, even if connected with them; the text’s list need not be flattened into a single English word.

18

या देवी सर्वभूतेषु दयारूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu dayaaroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu dayārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her established as compassion toward living beings, repeated salutations.

Explanation

Dayā is the willingness to notice another being’s suffering and respond humanely. It is not merely looking down on others; the phrase sarvabhūteṣu broadens the circle of concern.

19

या देवी सर्वभूतेषु तुष्टिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu tushtiroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu tuṣṭirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her present as satisfaction and contentment in all beings, repeated salutations.

Explanation

Tuṣṭi is a state of sufficiency and gratitude, different from tṛṣṇā or ongoing craving. Contentment need not entail giving up reasonable attempts to improve unjust or harmful conditions.

20
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या देवी सर्वभूतेषु मातृरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu maatriroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu mātṛrūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her abiding in beings as maternal care and the motherly relationship, salutations again and again.

Explanation

Mātṛ invokes the nurturing dimension of the Divine Mother. It need not prescribe one life role for every woman or suggest that only biological mothers can express protecting care.

21

या देवी सर्वभूतेषु भ्रान्तिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

yaa devee sarvabhooteshu bhraantiroopena samsthitaa | namastasyai namastasyai namastasyai namo namah ||yā devī sarvabhūteṣu bhrāntirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her present even where beings experience confusion or delusion, repeated salutations.

Explanation

The appearance of bhrānti is striking: the hymn remembers the Goddess amid error as well as insight. A theological account of all-pervasiveness should not be misconstrued as ethical approval of deception or falsehood.

22

इन्द्रियाणामधिष्ठात्री भूतानां चाखिलेषु या । भूतेषु सततं तस्यै व्याप्त्यै देव्यै नमो नमः ॥

Roman Transliteration

indriyaanaamadhishthaatree bhootaanaam chaakhileshu yaa | bhooteshu satatam tasyai vyaaptyai devyai namo namah ||indriyāṇāmadhiṣṭhātrī bhūtānāṃ cākhileṣu yā | bhūteṣu satataṃ tasyai vyāptyai devyai namo namaḥ ||

Meaning

Salutations to the Goddess who presides over the senses and is continuously present throughout beings.

Explanation

The special 5.77 unit interrupts the repeated yā devī sarvabhūteṣu openings. It should be retained in its own right: the salutation turns from particular capacities to the Goddess as their sustaining, pervasive presence.

23
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चितिरूपेण या कृत्स्नमेतद् व्याप्य स्थिता जगत् । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥

Roman Transliteration

chitiroopena yaa kritsnametad vyaapya sthitaa jagat | namastasyai namastasyai namastasyai namo namah ||citirūpeṇa yā kṛtsnametad vyāpya sthitā jagat | namastasyai namastasyai namastasyai namo namaḥ ||

Meaning

To her who pervades the whole world in the form of consciousness (chiti), repeated salutations.To her who pervades the whole world in the form of consciousness (chiticiti), repeated salutations.

Explanation

The final three-count unit returns to the threefold salutation while shifting from the awareness of individual beings to the world pervaded by chiti. Its wording is not identical with the earlier cetanā line; both must be kept as attested.The final three-count unit returns to the threefold salutation while shifting from the awareness of individual beings to the world pervaded by chiticiti. Its wording is not identical with the earlier cetanā line; both must be kept as attested.

Context & Usage

Textual scope: Devi Mahatmyam (Durga Saptashati) (Durga Saptashati), Chapter 5, (Durgā Saptaśatī), Chapter 5, numbered recitation units 5.14–5.80 inclusive. This is the complete selected refrain passage, not the entire fifth chapter. We preserve the twenty-one “yā devī” invocations, the distinct 5.77 verse, and the final chiticiti salutation. The reading follows an existing ShivGoraksh Chapter 5 educational edition and has been compared with modern digital Sanskrit witnesses; the 1917 historical scan has not yet been independently collated. Draft / source partial. 1 2 3

5.14–5.16 — Viṣṇumāyā

Meaning: The Goddess is spoken of as Viṣṇumāyā, divine power associated with Vishnu, present among all beings. We bow to her again and again. The Goddess is spoken of as Viṣṇumāyā, divine power associated with Viṣṇu, present among all beings. We bow to her again and again. Explanation: Māyā here belongs to a theological vocabulary of manifestation and divine agency. Calling her Viṣṇumāyā points back to Vishnu-related power in the narrative; it does not reduce every experience to mere trickery or prove a physical mechanism. Māyā here belongs to a theological vocabulary of manifestation and divine agency. Calling her Viṣṇumāyā points back to Viṣṇu-related power in the narrative; it does not reduce every experience to mere trickery or prove a physical mechanism.

5.17–5.19 — Cetanā

Meaning: To the Goddess spoken of as sentience or living awareness in every being, repeated salutations. Explanation: The phrase cetanety abhidhīyate identifies a named presence, rather than describing a second goddess. Sentience here is a devotional dimension of living experience; it should not be presented as a solved scientific theory of consciousness.

5.20–5.22 — Buddhi

Meaning: To her established in all beings as understanding, judgment and discernment: salutations again and again. Explanation: Buddhi includes forming judgments and distinguishing sound from unsound choices. The prayer values thought without implying that a person with greater academic achievement has more divine worth.

5.23–5.25 — Nidrā

Meaning: To her who is present in every being as sleep, we repeatedly bow. Explanation: Sleep is named alongside conscious faculties, expanding the hymn beyond obviously celebrated virtues. The text sees ordinary biological rhythms as worthy of contemplation; it does not give medical advice about sleep.

5.26–5.28 — Kṣudhā

Meaning: To her abiding as hunger in all living beings, salutations again and again. Explanation: Kṣudhā makes bodily need visible in a sacred register. A compassionate reading notices that hunger can be an urgent need calling for nourishment; it does not romanticize deprivation.

5.29–5.31 — Chāyā

Meaning: To her who dwells as shade or shadow in every being, repeated salutations. Explanation: Chāyā can evoke a shadow, shade, or a dependent reflection. The image holds together presence and what accompanies presence, without suggesting that darkness is morally evil.

5.32–5.34 — Shakti5.32–5.34 — Śakti

Meaning: To the Goddess dwelling in all beings in the form of power and capacity, we bow repeatedly. Explanation: This much-loved line calls shaktiśakti the ability through which life acts and changes. In Shakta devotion that power is a sacred presence; the verse is not a claim that divine Shakti is identical to a measurable unit of physical energy. the ability through which life acts and changes. In Śākta devotion that power is a sacred presence; the verse is not a claim that divine Śakti is identical to a measurable unit of physical energy.

5.35–5.37 — Tṛṣṇā

Meaning: To her present as thirst and longing in all beings, salutations again and again. Explanation: Tṛṣṇā can mean thirst and, in extended usage, craving. It is revealing that the hymn includes uneasy drives as well as cherished qualities; praise does not mean every excess of desire is recommended.

5.38–5.40 — Kṣānti

Meaning: To her dwelling as patience, forbearance and the capacity to forgive, repeated salutations. Explanation: Kṣānti is resilience with restraint, not weakness. It may inspire a measured response to anger, but must not be used to insist that someone remain in a harmful situation or accept injustice.

5.41–5.43 — Jāti

Meaning: To her who is present as kind, birth or class of living beings, salutations again and again. Explanation: Jāti has several senses in Sanskrit, including birth and a class or species. In this context it should not be made into a sanction for human social hierarchy or unequal dignity; the hymn addresses all beings.

5.44–5.46 — Lajjā

Meaning: To her established as modesty, reserve or moral sensitivity in living beings, repeated salutations. Explanation: Lajjā may indicate modesty, bashfulness, or conscience in different contexts. Appreciating it need not mean enforcing shame, especially on women, or silencing someone who needs to speak.

5.47–5.49 — Shanti5.47–5.49 — Śānti

Meaning: To her who abides in beings as peace and tranquillity, salutations again and again. Explanation: Shanti suggests calm and the easing of disturbance. In this hymn peace is honored amid a narrative of threatened gods; peace is therefore not simply passive silence in the face of danger. Śānti suggests calm and the easing of disturbance. In this hymn peace is honored amid a narrative of threatened gods; peace is therefore not simply passive silence in the face of danger.

5.50–5.52 — Śraddhā

Meaning: To her present as trust, reverence and steadfast commitment in every being, repeated salutations. Explanation: Śraddhā may be devotion joined with confidence and deliberate commitment. The verse honors a way of relating to what one values; it does not require accepting every assertion without examination.

5.53–5.55 — Kānti

Meaning: To her abiding as radiance, grace and beauty in living beings, salutations again and again. Explanation: Kānti reaches beyond ornament to a sense of glow or attractive presence. Read expansively, the image does not limit value to physical appearance or preferred standards of beauty.

5.56–5.58 — Lakshmi5.56–5.58 — Lakṣmī

Meaning: To the Goddess present in all beings as fortune, wellbeing and auspicious abundance, repeated salutations. Explanation: Lakshmi is named as a manifestation of the one Goddess being praised, rather than introduced as a wholly separate subject. Auspicious flourishing is larger than money alone; there is no promise of wealth from recitation. Lakṣmī is named as a manifestation of the one Goddess being praised, rather than introduced as a wholly separate subject. Auspicious flourishing is larger than money alone; there is no promise of wealth from recitation.

5.59–5.61 — Vṛtti

Meaning: To her dwelling in beings as activity, sustenance or ways of living, repeated salutations. Explanation: Vṛtti can refer to mode, activity, mental functioning or livelihood according to setting. Translating it only as a profession would narrow the hymn’s vision of how living beings sustain themselves.

5.62–5.64 — Smṛti

Meaning: To her who lives as remembrance and memory in all beings, salutations again and again. Explanation: Smṛti makes the past available to learning and relationship. It is distinct from buddhi or cetanā, even if connected with them; the text’s list need not be flattened into a single English word.

5.65–5.67 — Dayā

Meaning: To her established as compassion toward living beings, repeated salutations. Explanation: Dayā is the willingness to notice another being’s suffering and respond humanely. It is not merely looking down on others; the phrase sarvabhūteṣu broadens the circle of concern.

5.68–5.70 — Tuṣṭi

Meaning: To her present as satisfaction and contentment in all beings, repeated salutations. Explanation: Tuṣṭi is a state of sufficiency and gratitude, different from tṛṣṇā or ongoing craving. Contentment need not entail giving up reasonable attempts to improve unjust or harmful conditions.

5.71–5.73 — Mātṛ

Meaning: To her abiding in beings as maternal care and the motherly relationship, salutations again and again. Explanation: Mātṛ invokes the nurturing dimension of the Divine Mother. It need not prescribe one life role for every woman or suggest that only biological mothers can express protecting care.

5.74–5.76 — Bhrānti

Meaning: To her present even where beings experience confusion or delusion, repeated salutations. Explanation: The appearance of bhrānti is striking: the hymn remembers the Goddess amid error as well as insight. A theological account of all-pervasiveness should not be misconstrued as ethical approval of deception or falsehood.

5.77 — Sense-presiding, pervasive Devī

Meaning: Salutations to the Goddess who presides over the senses and is continuously present throughout beings. Explanation: The special 5.77 unit interrupts the repeated yā devī sarvabhūteṣu openings. It should be retained in its own right: the salutation turns from particular capacities to the Goddess as their sustaining, pervasive presence.

5.78–5.80 — Chiti, pervasive awareness5.78–5.80 — Citi, pervasive awareness

Meaning: To her who pervades the whole world in the form of consciousness (chiticiti), repeated salutations. Explanation: The final three-count unit returns to the threefold salutation while shifting from the awareness of individual beings to the world pervaded by chiticiti. Its wording is not identical with the earlier cetanā line; both must be kept as attested.

How to read the refrain accurately

The opening yā devī sarvabhūteṣu (“that Goddess who is in all beings”) joins each divine attribute to one encompassing figure. Namastasyai means “salutation to her”; the triple salutation spans multiple counted recitation units in the selected Chapter 5 text. A reader may see a compact two-line couplet, but that is a rendering of three traditional numbered units, not three different compositions. 1 2

The twenty-one repeated openings run from 5.14–16 through 5.74–76. 5.77 is not a refrain triple: it explicitly addresses the deity governing the senses and pervading beings. The chiticiti description at 5.78–80 is the twenty-second three-count salutation group, with a distinct opening. The selection therefore has 67 traditionally numbered units grouped into 23 readable blocks, not 67 separate long ślokas. 1 2

Scriptural and philosophical setting

In Chapter 5, after Shumbha and Nishumbha have deprived the gods of their powers, the gods remember the Goddess and address her in praise. This part of their hymn moves from the recognizable rhythms of life—sleep, hunger and memory—to moral and affective qualities such as compassion, patience and peace. It does not isolate the Divine Mother in an abstract realm: the repeated “in all beings” language keeps the praise anchored in everyday life. In Chapter 5, after Śumbha and Niśumbha have deprived the gods of their powers, the gods remember the Goddess and address her in praise. This part of their hymn moves from the recognizable rhythms of life—sleep, hunger and memory—to moral and affective qualities such as compassion, patience and peace. It does not isolate the Divine Mother in an abstract realm: the repeated “in all beings” language keeps the praise anchored in everyday life. 2 3

The inclusion of thirst and delusion alongside discernment and kindness matters. The hymn can be read as an expression of divine pervasiveness, not a certificate that every impulse is wise or every unequal social order sacred. Jāti requires contextual care: one cannot infer an endorsement of caste discrimination merely from a line on kinds or birth. These clarifications are ShivGoraksh interpretations, not quotations from an ancient commentator.

Text boundaries, titles and transmission

This selection is often called “Yā Devī Sarvabhūteṣu,” “Yā Devī Stuti,” or “Tantroktam Devī Sūktam.” The last name must not be confused with the separate Vedic Devī Sūkta, Rigveda 10.125. We have This selection is often called “Yā Devī Sarvabhūteṣu,” “Yā Devī Stuti,” or “Tantroktam Devī Sūktam.” The last name must not be confused with the separate Vedic Devī Sūkta, Ṛgveda 10.125. We have not appended the preceding 5.9–13 stanzas or the subsequent 5.81–82 petition, although both belong to the wider Chapter 5 praise. The delimitation is editorial and explicit; it is not a claim that the whole scriptural chapter begins at 5.14 or ends at 5.80. 2 3

Variant and collation cautions

  • Length: popular recitations sometimes contain just the Shakti line or stop at 5.76. Such versions are shorter selections, not the complete popular recitations sometimes contain just the Śakti line or stop at 5.76. Such versions are shorter selections, not the complete 5.14–80 excerpt defined here. 2
  • Counting: 21 attribute invocations and the closing chiticiti invocation are counted in triples; 5.77 stands independently. Different devotional pages display a couplet as one unit instead. Never silently renumber the source units. 1 3
  • Textual presentation: joint/separate forms (for example namastasyai and namas tasyai), line breaks, and the vyāptyai devyai expression in 5.77 vary in formatting. The selected Devanagari is the internal Chapter 5 draft, not a diplomatic claim about the 1917 press. 1 2 3
  • Distinct ideas: cetanā (5.17–19) and chiticiti (5.78–80) are not interchangeable text lines. The relationship is discussed in commentary; the Sanskrit remains distinct.

Frequently asked questions

What is the complete “Ya Devi Sarvabhuteshu” text in this edition? All 23 IAST reading blocks above, covering Devi Mahatmyam (Durga Saptashati) 5.14–5.80. The full corresponding Devanagari appears in the supplied article and both scripts are aligned in the edition notes. 1 2

Why do the verse numbers jump in threes? The selected Chapter 5 numbering treats each refrain as three counted recitation units. The reader groups these into one repeated two-line invocation while keeping the original unit range and node pointers. 1

Why is the sentence about the senses in 5.77 included? It lies between the last regular “yā devī” group and the concluding chiticiti group. Omitting it would silently truncate the explicitly chosen 5.14–80 passage. 2

Is this the same text as the Vedic Devī Sūkta? No. This selection comes from the Devi Mahatmyam (Durga Saptashati), not Rigveda 10.125. Titles used in later worship should not erase that distinction., not Ṛgveda 10.125. Titles used in later worship should not erase that distinction.

Who composed these words, and may they be published? The embedded scripture/tradition is identifiable, but no specific historical individual author is proved here.

Related Reading

Sources, Credits & Licensing

Founder-authorized educational edition. Independent textual and specialist review remains incomplete; this reading does not confer initiation or ritual authorization.

Inherited traditional wording; selected witness cited below. Romanization, meanings and explanations prepared for ShivGoraksh. No modern source translation, page layout or recording reproduced.

Original Roman reading

The Roman reading recorded with this edition, retaining its spelling and word forms before the Easy Roman display conversion.

  1. 1

    yā devī sarvabhūteṣu viṣṇumāyeti śabditā | namastasyai namastasyai namastasyai namo namaḥ ||

  2. 2

    yā devī sarvabhūteṣu cetanetyabhidhīyate | namastasyai namastasyai namastasyai namo namaḥ ||

  3. 3

    yā devī sarvabhūteṣu buddhirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  4. 4

    yā devī sarvabhūteṣu nidrārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  5. 5

    yā devī sarvabhūteṣu kṣudhārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  6. 6

    yā devī sarvabhūteṣu chāyārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  7. 7

    yā devī sarvabhūteṣu śaktirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  8. 8

    yā devī sarvabhūteṣu tṛṣṇārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  9. 9

    yā devī sarvabhūteṣu kṣāntirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  10. 10

    yā devī sarvabhūteṣu jātirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  11. 11

    yā devī sarvabhūteṣu lajjārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  12. 12

    yā devī sarvabhūteṣu śāntirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  13. 13

    yā devī sarvabhūteṣu śraddhārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  14. 14

    yā devī sarvabhūteṣu kāntirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  15. 15

    yā devī sarvabhūteṣu lakṣmīrūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  16. 16

    yā devī sarvabhūteṣu vṛttirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  17. 17

    yā devī sarvabhūteṣu smṛtirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  18. 18

    yā devī sarvabhūteṣu dayārūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  19. 19

    yā devī sarvabhūteṣu tuṣṭirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  20. 20

    yā devī sarvabhūteṣu mātṛrūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  21. 21

    yā devī sarvabhūteṣu bhrāntirūpeṇa saṃsthitā | namastasyai namastasyai namastasyai namo namaḥ ||

  22. 22

    indriyāṇāmadhiṣṭhātrī bhūtānāṃ cākhileṣu yā | bhūteṣu satataṃ tasyai vyāptyai devyai namo namaḥ ||

  23. 23

    citirūpeṇa yā kṛtsnametad vyāpya sthitā jagat | namastasyai namastasyai namastasyai namo namaḥ ||

Sources, limits and editorial state

Base: ShivGoraksh internal Chapter 5 trilingual JSON, locators 5.14–5.80 1. Public independent comparisons: SanskritDocuments Chapter 5 2, Ved Path Chapter 5 3. Historical edition candidate: Paṇśīkar/Nirṇaya Sāgara 1917, not directly re-collated here 4. An online text being readable does not establish permissions to republish an edition, translation or image. **educational edition only.

Additional passage commentary

The Sanskrit words above are the object of study; the meanings below are newly authored editorial paraphrases. Numbering preserves the earlier Chapter 5 project units, not new standalone canonical scripture verse IDs. 1

  1. ShivGoraksh Devi Mahatmyam (Durga Saptashati) Chapter 5 trilingual educational reading
  2. Devi Mahatmyam (Durga Saptashati) or Durga Saptashati · Open source
  3. Durga Saptashati — Chapter 5 · Open source
  4. Devi Mahatmyam (Durga Saptashati), edited by Vāsudeva Lakṣmaṇa Śāstrī Paṇśīkar, Nirṇaya Sāgara Press (1917) — reported historical source candidate