Shloka 33
Adhyaya 91 — The Gods’ Hymn to Kātyāyanī and the Goddess’ Prophecy of Future Manifestations
विश्वेश्वरि त्वं परिपासि विश्वं विश्वात्मिका धारयसिति विश्वम् ।
विश्वेशवन्द्या भवती भवन्ति विश्वाश्रया ये त्वयि भक्तिनम्राः ॥
viśveśvari tvaṃ paripāsi viśvaṃ viśvātmikā dhārayasīti viśvam /
viśveśavandyā bhavatī bhavanti viśvāśrayā ye tvayi bhaktinamrāḥ
ಹೇ ಜಗದೀಶ್ವರಿ, ನೀನು ಜಗತ್ತನ್ನು ರಕ್ಷಿಸುತ್ತೀ; ಎಲ್ಲರ ಆತ್ಮಸ್ವರೂಪಿಣಿಯಾಗಿ ಜಗತ್ತನ್ನು ಧರಿಸುತ್ತೀ. ಜಗದೀಶ್ವರನಿಂದಲೂ ನೀನು ಪೂಜಿತಳಾಗಿದ್ದೀ; ಭಕ್ತಿಯಿಂದ ನಿನಗೆ ನಮಸ್ಕರಿಸುವವರು ಲೋಕಕ್ಕೆ ಆಶ್ರಯವಾಗುತ್ತಾರೆ।
{ "primaryRasa": "bhakti", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
Devi is presented not only as protector but as the immanent ground (ātmikā) sustaining existence. Ethically, devotion transforms the devotee into a shelter for others—spirituality is measured by one’s capacity to protect and uplift the world.
This is stuti embedded in itihāsa-like Purāṇic narrative (Upākhyāna/Vaṃśānucarita function). It does not directly enumerate Sarga/Pratisarga/Manvantara/ Vaṃśa, but supports the Purāṇic aim of dharma through sacred narrative.
Calling Devi ‘Viśvātmikā’ implies the identity of cosmic power and consciousness: the universe is not separate from the Divine. ‘Viśveśa-vandyā’ encodes supremacy of Śakti even over Īśvara in the Shākta metaphysic.