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

ಆ ದೇವಿ ಸರ್ವವೇದಮಯಿ, ಸರ್ವದೇವಮಯಿ, ಸರ್ವಲೋಕಮಯಿ, ಸರ್ವಕೀರ್ತಿಮಯಿ ಹಾಗೂ ಸರ್ವಧರ್ಮಮಯಿ; ಆಧಾರರೂಪಿಣಿ, ಕಾರ್ಯ-ಕಾರಣಸ್ವರೂಪಿಣಿ. ಮಹಾಲಕ್ಷ್ಮಿಯಾಗಿ ದೇವೇಶ್ವರನಿಗೆ ಭಿನ್ನ-ಅಭಿನ್ನ ರೂಪಗಳಿಂದ ಯುಕ್ತಳಾಗಿ, ಚೇತನ-ಅಚೇತನಾತ್ಮಕ ಸ್ವಭಾವಳಾಗಿದ್ದಾಳೆ; ಬ್ರಹ್ಮವೂ ಸ್ಥಾವರಜಗತ್ತೂ ಆತ್ಮರೂಪವಾಗಿ ಅವಳಲ್ಲೇ ನೆಲೆಸಿವೆ. ಗುಣ-ಕರ್ಮಗಳ ವಿಭಾಗಭೇದದಿಂದ ದೇವ, ಋಷಿ, ಮಾನವ, ಗಂಧರ್ವರೂಪವಾಗಿ ದೇಹಧಾರಿಣಿಯಾಗುತ್ತಾಳೆ; ಹಾಗೆಯೇ ಅಸುರ, ರಾಕ್ಷಸ, ಭೂತ, ಪ್ರೇತ, ಪಿಶಾಚಾದಿ ಜೀವಿಗಳ ದೇಹರೂಪವಾಗಿಯೂ ಪ್ರಕಟಳಾಗುತ್ತಾಳೆ; ಭೂತತತ್ತ್ವ, ಇಂದ್ರಿಯ, ಮನಸ್ಸು ಮತ್ತು ಪ್ರಾಣರೂಪವಾಗಿಯೂ ಅವಳೇ ತಿಳಿಯಲ್ಪಡುತ್ತಾಳೆ॥೧೦॥

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