Verse 10

Sita

Sanskrit (Devanagari)

सा सर्ववेदमयी सर्वदेवमयी सर्वलोकमयी सर्वकीर्तिमयी सर्वधर्ममयी सर्वाधारकार्यकारणमयी महालक्ष्मीर्देवेशस्य भिन्नाभिन्नरूपा चेतनाचेतनात्मिका ब्रह्मस्थावरात्मा तद्गुणकर्मविभागभेदाच्छरीरूपा देवर्षिमनुष्यगन्धर्वरूपा असुरराक्षसभूतप्रेतपिशाचभूतादिभूतशरीरूपा भूतेन्द्रियमनःप्राणरूपेति च विज्ञायते॥१०॥

Padapatha (Word Split)

सा । सर्व-वेद-मयी । सर्व-देव-मयी । सर्व-लोक-मयी । सर्व-कीर्ति-मयी । सर्व-धर्म-मयी । सर्व-आधार-कार्य-कारण-मयी । महा-लक्ष्मीः । देव-ईशस्य । भिन्न-अभिन्न-रूपा । चेतन-अचेतन-आत्मिका । ब्रह्म-स्थावर-आत्मा । तत्-गुण-कर्म-विभाग-भेदात् । शरीर-रूपा । देव-ऋषि-मनुष्य-गन्धर्व-रूपा । असुर-राक्षस-भूत-प्रेत-पिशाच-भूत-आदि-भूत-शरीर-रूपा । भूत-इन्द्रिय-मनः-प्राण-रूपा । इति । च । विज्ञायते ॥१०॥

IAST Transliteration

sā sarvavedamayī sarvadevamayī sarvalokamayī sarvakīrtimayī sarvadharmamayī sarvādhārakāryakāraṇamayī mahālakṣmīr deveśasya bhinnābhinnarūpā cetanācetanātmikā brahmasthāvarātmā tadguṇakarmavibhāgabhēdāc charīrarūpā devarṣimanuṣyagandharvarūpā asurarākṣasabhūtapretapiśācabhūtādibhūtaśarīrarūpā bhūtendriyamanaprāṇarūpeti ca vijñāyate ||10||

Translation

هي مؤلَّفة من جميع الفيدات، ومن جميع الآلهة، ومن جميع العوالم، ومن كلِّ المجد، ومن كلِّ الدارما؛ وهي قوامُ السند، وهي الأثرُ والعلّة معًا. وهي مها لاكشمي، للربّ سيّد الآلهة، في صورٍ متميّزة وغير متميّزة؛ طبيعتُها الوعيُ وغيرُ الوعي، وهي البرهمنُ والكونُ الثابتُ نفسًا. وباختلاف الصفات والأعمال تتجسّد صورًا: آلهةً ورُسُلًا وحكماءَ وبشرًا وغندهرفات؛ كما تتخذ أجسادَ الأسورا والراكشاسا والبهوتا والبريتا والبيشاشا وسائر الكائنات. وتُعرَف أيضًا بصور العناصر والحواسّ والعقل والنَّفَس الحيوي (البرانا).

Academic Translation

She is constituted of all the Vedas, of all the gods, of all the worlds, of all renown, and of all dharmas; she is constituted as the support, and as effect and cause. As Mahālakṣmī, she is of the Lord of gods in forms both distinct and non-distinct; she has as her nature the sentient and the insentient; she is Brahman and the immovable (world) as Self. By the differentiation of qualities and actions she becomes embodied as the forms of gods, seers, humans, and gandharvas; as the bodies of asuras, rākṣasas, bhūtas, pretas, piśācas and other beings; and she is known also as the forms of elements, senses, mind, and vital breath.

Verse Context

• Brahman–Śakti as the immanent and transcendent ground (non-duality with apparent plurality)
• Mahavakya: Supports the purport of ‘sarvaṃ khalvidaṃ brahma’ (all this is Brahman) and aligns with ‘ahaṃ brahmāsmi’ by identifying the ultimate ground as the Self of all forms; not a direct citation of the four classical Mahāvākyas.
• Atharva
• Chandas: Prose