Adhyaya 96: The Threefold Power: The Raudrī Observance and the Manifestation of Chāmuṇḍā

Verse 1

अथ त्रिशक्तिरहरये रौद्रीव्रतम् ॥ श्रीवराह उवाच ॥ या सा नीलगिरि याता तपसे धृतमानसा । रौद्री तमोद्भवा शक्तिस्तस्याः शृणु धरे व्रतम् ॥

Now (is taught) the Raudrī observance for the destroyer of enemies, within the account of the Three Śaktis. Śrī Varāha said: She who went to Mount Nīla for austerity, her mind steadfast—Raudrī, the Power arisen from darkness—hear, O Earth, her vow.

Verse 2

तपः कृत्वा चिरं कालं पालयाम्यखलं जगत् । एवमुद्दिश्य पञ्चाग्निं साधयामास भामिनी ॥

Having practiced austerity for a long time, she resolved, “I shall sustain and safeguard the entire world.” With this intention, the radiant woman undertook the discipline of the five fires (pañcāgni).

Verse 3

तत्पर्याः कालान्तरे देव्यास्तपन्त्यास्तप उत्तमम् । रुरुनाम महातेजाः ब्रह्मदत्तवरोऽसुरः ॥

In the course of time, while the Goddess was performing supreme austerity, an Asura named Ruru appeared—of great splendor, endowed with a boon granted by Brahmā.

Verse 4

समुद्रमध्ये रत्नाढ्यं पुरमस्ति महावनम् । तत्र राजा स दैत्येन्द्रः सर्वदेवभयङ्करः ॥

In the midst of the ocean there is a city rich in jewels, encircled by a great forest. There that lord of the Daityas reigns as king, a cause of fear to all the gods.

Verse 5

अनेकशतसाहस्रकेटित्युत्तरॊत्तरैः ॥ असुरैरन्वितः श्रीमान्द्रतीयो नमुचिर्यथा

Accompanied by Asuras in ever-increasing multitudes—hundreds, thousands, and even crores—he appeared splendid, like Namuci in battle.

Verse 6

कालेन महता चासौ लोकपालपुराण्यथ ॥ जिगीषुः सैन्यसंवीतो देवैर्युद्धमरॊचयत्

And after a long time, desiring conquest and surrounded by an army, he advanced toward the cities of the Lokapālas and provoked battle with the Devas.

Verse 7

उत्तिष्ठतस्तस्य महासुरस्य समुद्रतोयं ववृद्धेऽतिमात्रम् ॥ अनेकनकप्रदमीनजुष्टमालावयपर्वतसानुदेशान्

As that great Asura rose up, the ocean’s waters swelled excessively, flooding regions—mountain slopes and tracts—abounding in many kinds of precious metals and frequented by fish.

Verse 8

अन्तःस्थितानेकसुरारि सङ्कवद्विचित्रवमायुधचित्रशोभम् ॥ भीमं बलं वर्मितचारुयोधं विनिर्ययौ सिन्धुजलादशालात्

From the oceanic enclosure there came forth a formidable host—its warriors armored and comely—resplendent with varied and wondrous weapons, like a dense mass of enemies of the gods gathered within.

Verse 9

तत्र द्विपा दैत्यवरैरुपेताः समानघण्टायुत किंकिणीकाः ॥ विनिर्ययुः स्वाकृतिभीपणाश्च समत्वमुच्चैः खलु दर्शयन्तः

There, elephants attended by eminent Daityas came forth, fitted with matching bells and tinkling ornaments—fearsome by their very form—displaying their even pace and lofty bearing.

Verse 10

अश्वास्तथा काञ्चनपीठनद्धा रोडैस्तु युक्ताः सितचामरैश्च ॥ व्यवस्थितास्ते सममेव तु विनिर्ययुर्लक्षशः कोटेशश्च

Likewise the horses, harnessed with golden fittings, bound with straps and furnished with white yak-tail fans, stood in ordered ranks; then they surged forth together—in hundreds of thousands and in crores.

Verse 11

रथा रविस्यन्दनतुल्यवेगाः सुचक्रदण्डाक्षत्रिवेणुयुक्ताः ॥ सुषखयन्त्राः परपीडताङ्गाश्चलत्यानन्तास्त्वरितं विशक्ताः

Chariots, swift as the Sun’s own car, fitted with fine wheels, poles, axles, and triple bindings, with well-joined mechanisms and frames made to crush the foe, moved in countless numbers—rapidly and in close array.

Verse 12

तथैव योधाः स्थगितेतरेतास्ततर्षिको ये वरतूनपणियः ॥ पदे पदे लब्धजयाः प्रहारीणो विरेजुरुचैरसुरानुगा भृशम्

So too the warriors—those who outshone the rest and were fiercely impetuous—advanced as hard-striking followers of the Asuras, shining greatly and winning victory step by step.

Verse 13

देवेषु चैव भरेषु विनिर्गत्य जात्ततः ॥ चतुरङ्गबलोपेतः प्रायादिन्द्रपुरं प्रति

Then, having gone forth to meet the Devas in battle, he set out toward Indra’s city, accompanied by the fourfold army.

Verse 14

अन्याश्छिद्रेषु वा अज्ञानां गृहीत्वा तत्र वै बालम् ॥ लब्ध्वा भवन्तु सुप्रीता अपि वर्षशता पि

There, having seized a child—whether at other vulnerable points, among the unwary—and having attained their aim, may they remain wholly pleased, even for a hundred years.

Verse 15

युयोध च सुरैः साढे रुदैत्यपतिस्तथा । सुदूर्मुसलधेरैः शरैर्दण्डायुधैस्तथा ॥

Then the lord of the Daityas, Rudra-like in might, fought together with the gods, wielding exceedingly heavy maces, volleys of arrows, and staff-like weapons as well.

Verse 16

जनुदैरयाः सुरान्संख्य सुराश्चैव तथासुरान् ॥ एवं क्षणमथो युद्ध्वा तदा देवाः सवासवाः ॥

The hosts struck the gods in countless numbers, and the gods likewise struck the asuras; thus, after fighting for a moment, the gods—together with Indra—carried on the battle.

Verse 17

असुरैर्निर्जिताः सद्यो दुद्रुवुर्विमुखा भृशम् ॥ देवेषु चैवग्भग्रेषु विद्वतेषु विशेषतः ॥

Defeated at once by the asuras, they fled swiftly, turning away in great distress; and this was especially evident among the gods, even among those renowned for wisdom.

Verse 18

असुरः सर्वदेवानामन्वधावत वीर्यवान् । ततो देवगणाः सर्वे द्रवन्तो भयावह्वलाः ॥

The mighty asura pursued all the gods; then all the hosts of gods ran, shaken by fear and confusion.

Verse 19

दृष्ट्वा रुरुच सबमसुरेन्द्र निपातितम् ॥ स्तुतिं चकार भगवान् स्वयं देवस्रिलोचनः ॥

Seeing the asura-king brought down, the revered Lord—Devaśrīlocana himself—composed a hymn of praise.

Verse 20

स राज्यमतुलं लेभे भयेश्य च प्रमुच्यते ॥ यस्येदं लिखितं गेहे सदा तिष्ठति धारितम् ॥

He obtained an incomparable sovereignty and is freed from fears; in the home of one where this is written down and continually kept.

Verse 21

नीले गिरिवर जग्मुर्यत्र देवी व्यवास्थता ॥ रोदी तपोरता देवी तामसी शक्तिरुत्तमा ॥

They went to the excellent Nīla mountain, where the Devī was established—engaged in austerity, the goddess Rodī, the supreme Śakti associated with the tāmasī mode.

Verse 22

रुद्र उवाच ॥ जयस्व देवि चामुण्डे जय भूतापहारिणि ॥ जय सर्वगते देवि कालरात्रे नमोऽस्तु ते ॥

Rudra said: “Be victorious, O Devī Cāmuṇḍā; victory to you, remover of hostile beings. Victory to you, all-pervading goddess; O Kālarātrī, homage be to you.”

Verse 23

संहारकारिणी देवी कालरात्रीत तां विदुः ॥ सा दृष्ट्वा तान् तदा देवान् भयत्रस्तान्विचेतसः ॥

They know that goddess as Kālarātrī, the agent of dissolution; and she, seeing those gods at that time—terrified and bewildered—(responded).

Verse 24

विश्वमुत्ते शुभे शुद्धे विरूपाक्ष त्रिलोचने ॥ भीमरूपे शिवे वेद्ये महामाये महोदयॆ ॥

O you who are exalted as the universe; auspicious and pure; O Virūpākṣī, three-eyed one; of formidable form yet benevolent (Śivā), knowable in principle; O Mahāmāyā, O Mahodayā.

Verse 25

मा भेत्य् उच्चकैर्देवी तानुवाच सुरोत्तमान् ॥ देव्युवाच ॥ किमियं व्याकुला देवा गतिर् व उपलक्ष्यते ॥

The Goddess spoke aloud to the foremost of the gods: “Do not fear. What is this agitation, O gods? What course of events do you perceive among you?”

Verse 26

कथयध्वं द्रुतं देवाः सर्वथा भयकारणम् ॥ देवा ऊचुः । अयमायाति दैत्येन्द्रो रुरुभीमपराक्रमः ॥

“Tell me swiftly, O gods, the cause of fear in every respect.” The gods replied: “Here comes the lord of the Daityas—Rurubhīma—of formidable might.”

Verse 27

एतस्य भातान् रक्षस्व त्वं देवान् परमेश्वर ॥ एवमुक्ता तदा देवी भीमपराक्रमा ॥

“Protect the gods from him, O Supreme Lord.” Thus addressed, the Goddess—terrible in valor—prepared to act.

Verse 28

जहास परया प्रीत्या देवानां पुरतः शुभा ॥

Auspicious in form, she laughed before the gods with supreme delight.

Verse 29

तस्या हसुन्त्या वक्रात्तु बद्ध्यो देव्यः वार्णर्ययुः ॥

From her mouth, as she laughed, issued forth divine female forms, as though arrayed and bound in order, variegated in appearance.

Verse 30

भीमाक्षि भीषणे देवि सर्वभूतभयङ्कर । कराले विकराले च महाकाले करालिनि ॥

O Goddess with terrifying eyes, O formidable one—who causes fear in all beings; O Karālā, O Vikarālā, O Mahākālā, O Karālinī!

Verse 31

याभिर्विश्वमिदं व्याप्तं विकृताभैरनेकशः ॥ पाशाङ्कुशधराः सर्वाः सर्वाः पीनपयोधराः ॥

By those many distorted and terrifying forms, this entire universe was pervaded. All bore the noose (pāśa) and the goad (aṅkuśa); all were full-breasted (an iconographic sign of power and fertility).

Verse 32

काली कराली विक्रान्ता कालरात्रि नमोऽस्तु ते ॥ इति स्तुता तदा देवी रुद्रेण परमेष्ठिना ॥

“O Kālī, O Karālī, O Vikrāntā, O Kālarātri—homage to you.” Thus the Goddess was praised then by Rudra, the Parameṣṭhin.

Verse 33

सर्वाः शूलधरा भीमाः सर्वाश्चापधराः शुभाः ॥ ताः स कटीशो देव्यस्तदेवेष्टय संस्थिताः ॥

All were fearsome, bearing tridents; and all were auspicious, bearing bows. Those goddesses stood encircling her at the waist region (reading uncertain).

Verse 34

युयुधुर्दानवैः सार्धं बद्धतूणा महाबलाः ॥ क्षणेन दानवबलं तत्सर्वं निहतं तु तैः ॥

Mighty warriors, with quivers fastened on, fought with the Dānavas. In an instant, that entire force of the Dānavas was slain by them.

Verse 35

तत्सर्वं दानवबलमनयद्यामसादनम् ॥ एक एवं महादैत्यो रुरुस्तस्थौ महामृधे ॥

All that host of Dānava forces was brought to the abode of Yama—unto death. Yet one great demon, Ruru, stood firm in the mighty battle.

Verse 36

यथेमं शृणुया इत्यात्रिशक्यास्तु समुद्भवम् ॥ सर्वपापविनिर्मुक्तो पदं गच्छत्यनामयम् ॥

Whoever hears this account—concerning the origin of Triśakyā—becomes freed from all sins and attains an untroubled, unailing state.

Verse 37

स च मायां महारौद्रीं रौवीं विससर्ज है ॥ सा माया ववृधे भीमा सर्वदेवप्रमोदिनी ॥

And he released a great, terrifying māyā—Rauvī by name. That illusion grew formidable, delighting and emboldening all the gods.

Verse 38

तया विमोहिता देवाः सर्वे निद्रां तु लेभिरे ॥ देवाश्च त्रिशिखेनाजौ तं दैत्यं समताडयत् ॥

Deluded by that māyā, all the gods fell into sleep. Yet in the battle, the gods—together with Triśikha—struck that demon.

Verse 39

तया तु ताडितस्यास्य दैत्यस्य शुभलोचने ॥ चर्ममुण्डे उभे सम्यक् पृथग्भूते बभूवतुः ॥

When that demon was struck by her—O fair-eyed one—his skin and his head became cleanly separated from one another.

Verse 40

रुरुस्तु दानवेन्द्रस्य चर्ममुण्डे क्षणाद्यतः ॥ अपहृत्यैर्देवी चामुण्डा तेन सा अभवत् ॥

Then, in an instant, after taking away the skin and head of Ruru, the goddess came to be known on that account as Cāmuṇḍā.

Verse 41

वास्च सर्वसंपन्न युयुधुनिच ॥ स च मायां महा इतं समताडयत् ॥ सर्वभूतमहाराुद्री या देवी परमेश्वरी ॥ संहारिणी तु या चैव कालरात्रिः प्रकीर्तिता ॥

[(The transmitted line is unclear/corrupt.)] … And he struck that great māyā. The goddess, supremely sovereign—terrifying to all beings—she who is also the destroyer, is proclaimed as Kālarātri.

Verse 42

तस्या अनुचरा देव्यॊ बाध्योऽसंख्यातकोटयः ॥ तास्तां देवीं महाभागोॊं परिवर्य व्यवस्थिताः ॥

Countless crores of her attendant goddesses stood arrayed, surrounding that illustrious and auspicious goddess.

Verse 43

एवमुक्ता तदा देवी दध्याः तासां तु भोजनम् ॥ न चाध्यगच्छच्च यदा तासां भोजनमन्तिकात् ॥

Thus addressed, the goddess then arranged food for them; yet when the time came, she did not find their meal nearby. (The passage is transmitted with some uncertainty.)

Verse 44

ततो दध्यो महादेवं रुद्रं पशुपतिं विभुम् । सॊऽपि ध्यानात्समुत्तस्थौ परमात्मा त्रिलोचनः ॥

Then Dadhya (Dadhīci) meditated on the great god—Rudra, Paśupati, the all-pervading Lord. And he too arose from meditation: the supreme Self, the three-eyed one.

Verse 45

याचयामासुरव्यग्रास्तास्तां देवीं बुभुक्षिताः ॥ वयं देवि सुधार्ताः स्मो देहि नो भोजनं शुभे ॥

Hungry and agitated, they begged the Goddess: “O Devī, we are tormented by hunger; grant us food, O auspicious one.”

Verse 46

उवाच च द्रुतं देवीं किं ते कार्य विवक्षितम् ॥ इहि देवि वरारोहे यत्ते मनसि वर्तते ॥

And he said swiftly to the Goddess: “What is the matter you wish to state? Come, O Devī, O fair-hipped one—tell what is in your mind.”

Verse 47

देव्युवाच ॥ भक्ष्यार्थमासां देवेश किञ्चिद्दातुमिहार्हसि ॥ बलात्कुर्वन्ति मामेता भक्षार्थिन्यो महाबलाः ॥

The Goddess said: “O Lord of the gods, for the sake of food for these (beings), you should grant something here. These powerful ones, seeking food, are forcing me against my will.”

Verse 48

एवं स्तुत्वा भवो देवी चामुण्डां च सुरेश्वरीम् ॥ क्षणादन्तर्हितो देवस्ते च देवा दिवं ययुः ॥

Having thus praised the Goddess—Cāmuṇḍā, the sovereign Lady of the gods—Bhava vanished in an instant; and those gods went to heaven.

Verse 49

अन्यथा मामपि बलाद्भक्षयिष्यन्ति ताः प्रभो ॥ रुद्र उवाच ॥ एतासां शृणु देवेश भक्ष्यमेकं मयोदितम् ॥

“Otherwise, O Lord, they will even devour me by force.” Rudra said: “O Lord of the gods, hear from me one item of food that I propose for them.”

Verse 50

कथ्यमानं वरारोहे कालरात्रे महाप्रभे ॥ या स्त्री सगर्भा देवेशि वन्यस्त्रीपरिधानकम् ॥

Hear what is being declared, O fair-hipped one—O Kālarātrī, O greatly radiant Lady. Any woman who is with child, O Lady of the gods, who wears the attire of a wild woman…

Verse 51

परिधत्ते स्पृशेच्चापि पुरुषस्य विशेषतः ॥ स भागोऽस्तु महाभागो कासाञ्चित्पृथिवीतले ॥

…and if she wears it, and even touches a man—especially a particular man—let that be the share (the allotted portion) for certain ones upon the surface of the earth.

Verse 52

अन्याः सूतिगृहे छिद्रं गृह्णीयुस्तत्र पूजिताः ॥ निवसिष्यन्ति देवेश तथान्या जातहारिकाः ॥

Others, honored there, should take up residence in a crevice or opening within the lying-in chamber. O Lord of the gods, likewise there are others called jātahārikāḥ—those associated with carrying off the newborn.

Verse 53

गृहे क्षेत्रे तडागेषु वाप्युद्यानेषु चैव हि ॥ अन्यचितारुदन्त्य याः स्त्रियास्तिष्ठन्ति नित्यशः ॥

In houses, in fields, at ponds, at reservoirs, and in gardens as well—those women who remain constantly, weeping at another’s funeral pyre…

Verse 54

तासां शरीराण्याविश्य कचित्तृप्तिमवाप्स्यथ ॥ एवमुक्त्वा तदा देवी स्वयं रुद्रः प्रतापवान् ॥

“By entering their bodies, you will obtain satisfaction to some extent.” Having spoken thus, then Rudra himself, radiant and mighty…

Verse 55

मनोजवे जये जृम्भे भीमाक्ष क्षुभितक्षये ॥ महामारि विचित्राङ्गे जय नृत्यप्रिये शुभे ॥

Victory to you, swift as the mind; victory, O expansive one; O fierce-eyed one, destroyer of agitation and decay. O great pestilence-power, wondrous-limbed—victory to you, lover of dance, the auspicious one.

Verse 56

विकराले महाकालि कालिके पापहारिणि । पाशहस्ते दण्डहस्ते भीमरूपे भयानके ॥

O terrifying one, O Mahākālī, O Kālī—remover of sin; holding a noose, holding a staff—of dreadful form, awe-inspiring.

Verse 57

चामुण्डे ज्वमानास्ये तीक्ष्णदंष्ट्रे महाबले ॥ शतयानस्थिते देवि प्रेतासनगते शिवे ॥

O Cāmuṇḍā, with blazing mouth, with sharp fangs, of great strength; O Goddess seated upon a hundred vehicles, O Śivā who is seated upon a throne of spirits (preta).

Verse 58

तुतोष परमा देवी वाक्यं चेदमुवाच ह । वरं वृणीष्व देवेश यत्ते मनसि वर्तते ॥

The supreme Goddess was pleased and spoke these words: “Choose a boon, O Lord of gods, whatever abides in your mind.”

Verse 59

रुद्र उवाच ॥ स्तोत्रेणानेन ये देवि त्वां स्तुवन्ति वरानने ॥ तेषां त्वं वरदा देवि भव सर्वगता सती ॥

Rudra said: “O Goddess, those who praise you with this hymn, O fair-faced one—be for them a giver of boons, O Goddess, you who are all-pervading, the virtuous one.”

Verse 60

यथेमं त्रिःप्रकारे तु देवि भक्त्या समान्यतः ॥ स पुत्रपौत्रपशुमान् समृद्धिमुपगच्छति ॥

Whoever, O Goddess, offers this hymn regularly with devotion in the prescribed threefold manner attains prosperity, endowed with sons, grandsons, and livestock.

Verse 61

य एतां वेद वै देव्याः उत्पत्तिं त्रिविधां वरम् ॥ स कर्मपाशनिर्मुक्तः परं निर्वाणभृच्छात् ॥

Whoever truly understands this excellent threefold account of the Goddess’s arising is freed from the fetter of karma and reaches the supreme state of liberation (nirvāṇa).

Verse 62

भ्रष्टराज्यो यदा राजा नवम्यां नियतः शुचिः ॥ अष्टभ्यां च चतुर्दश्यामुपवासीनरोत्तमः ॥

When a king who has lost his kingdom, restrained and purified, observes the rite on the ninth lunar day and, on the fourteenth, fasts together with the eight prescribed observances/attendants—such an excellent man…

Verse 63

संवत्सरेण लभते राज्यं निष्कण्टकं नृपः ॥ एषां त्रिशक्तिरुद्दिष्टा नयसिद्धान्तगामिनी ॥

Within a year the king obtains a kingdom free of thorns—that is, free of troubles and rivals. For these, a triad of powers has been indicated, leading into the principles of sound policy and established doctrine.

Verse 64

एषा श्वेता परा सृष्टिः सात्त्विकी ब्रह्मसंस्थिता ॥ एषैव रक्ता रजसि वैष्णवी परिकीर्तिता ॥

This is the white, higher creation—sāttvika, established in Brahman. This very power, in rajas, is red and is proclaimed as Vaiṣṇavī.

Verse 65

एषैत्र कृष्णा तमसि रौद्री देवी प्रकीर्तिता ॥ परमात्मा यथा देव एक एव त्रिधा स्थितः ॥

Here, in the darkness of tamas, the Goddess is proclaimed as Raudrī, dark in hue; just as the Paramātman—the one divine principle—abides in a threefold manner.

Verse 66

प्रयोजनाक्षाच्छक्तिरैकैव त्रिविधाभवत् ॥ य एतं शृणुयात्सगै त्रिशत्तयाः परमं शिवम् ॥

From the standpoint of purpose, śakti is one alone, yet it becomes threefold. Whoever hears this—together with the triad and the sixfold set—attains the supreme Śiva, the highest auspicious state.

Verse 67

सर्वपापविनिर्मुक्तः परं निर्वाणमाप्नुयात् ॥ यश्चमं शृणुयान्नित्यं नवम्या नियतः स्थितः ॥

Freed from all sins, one attains the supreme nirvāṇa. And whoever listens regularly, steadfast in discipline on the ninth lunar day (navamī), gains that same result.

Verse 68

न तस्याग्निभयं घोरं सर्पचौरादिनं भवेत् ॥ यश्चमं पूजयेद्भक्त्या पुस्तकेऽपि स्थितं बुधः ॥

For that person there will be no terrifying fear from fire, nor from snakes, thieves, and the like. And the wise one who reverently worships this—even as it abides in a book—receives such protection.

Verse 69

तेन चेष्टुं भवेत्सर्वं त्रैलोक्यं सचराचरम् ॥ जायन्ते पशवः पुत्रा धनधान्यं वराः स्त्रियः ॥

Through that, the three worlds—moving and unmoving—become favorable to one’s endeavors. Cattle and sons are born; wealth and grain, and excellent spouses, are obtained.

Verse 70

रत्नान्यश्वास्तथा गावो दासा दास्यो भवन्ति हि ॥ यस्येदं तिष्ठते गेहे तस्य संपद्भवेद्ध्रुवम् ॥

Jewels, horses, and likewise cows, and servants—male and female—indeed come to be for him. In whose house this remains, for that person prosperity surely arises.

Verse 71

श्रीवराह उवाच ॥ एतदेव रहस्यं ते कीर्तितं भूतधारिणे ॥ रुद्रस्य खलु माहात्म्यं सकलं कीर्तितं मया ॥

Śrī Varāha said: This very secret has been declared to you, O bearer of beings; indeed, I have set forth in full the greatness of Rudra.

Verse 72

नवकोट्यस्तु चामुण्डा भभिन्ना व्यवस्थिताः ॥ या रौद्री तामसी शक्तिः सा चामुण्डा प्रकीर्तिता ॥

Nine koṭis of Chāmuṇḍā are established as differentiated forms. The Raudrī power characterized by tamas is proclaimed to be Chāmuṇḍā.

Verse 73

अष्टादश तथा कोट्यो वैष्णव्याः भेदू उच्यते ॥ या विष्णो राजसी शक्तिः पालनī चैव वैष्णवी ॥

Eighteen koṭis of Vaiṣṇavī are said to be differentiated forms. The rājasī power of Viṣṇu—characterized by protection and governance—is indeed Vaiṣṇavī.

Verse 74

कृतवांस्ताश्च भजते पतिरूपेण सर्वदा । यश्चाराधयते तस्य रुद्रस्तुष्टो भविष्यति ॥ सिद्ध्यन्ति तस्य कामाश्चे मनसा चिन्तिता अपि ॥

Having brought them forth, he continually honors and partakes of those powers in the form of the Lord. Whoever worships in this manner, Rudra becomes pleased with him; even the desires conceived in the mind come to fulfillment for him.

Verse 75

या ब्रह्मशाक्तः सत्त्वस्था सा ह्यनन्ता प्रकीर्तिता ॥ एतासां सर्वभेदेषु पृथगेकैकशी धरे ॥

That power which is Brahmā’s śakti and established in sattva is proclaimed as ‘Anantā’. Among all the differentiated forms of these śaktis, O Dhara (Earth), each is held to be distinct in its own manner.

Verse 76

सर्वसः भगवान् रुखः सर्वगश्च पतिर्भवेत् ॥ यावन्त्यस्या महाशक्त्यास्तावद्रूपाणि शङ्करः ॥

In every way, the Blessed Lord becomes ‘Rukha’, all-pervading and sovereign. As many as are the great powers (mahā-śaktis) belonging to this principle, so many are the forms of Śaṅkara.