Devi Upanishad: Verse 15
एषात्मशक्तिः । एषा विश्वमोहिनी पाशाङ्कुशधनुर्बाणधरा । एषा श्रीमहाविद्या । य एवं वेद स शोकं तरति । नमस्ते अस्तु भगवति भवति मातरः अस्मान्पातु सर्वतः ॥१५–१७॥
एषा । आत्म-शक्तिः । एषा । विश्व-मोहिनी । पाश-अङ्कुश-धनुः-बाण-धरा । एषा । श्री-महा-विद्या । यः । एवम् । वेद । सः । शोकम् । तरति । नमः । ते । अस्तु । भगवति । भवति । मातरः । अस्मान् । पातु । सर्वतः ॥
eṣātmāśaktiḥ | eṣā viśvamohinī pāśāṅkuśadhanurbāṇadharā | eṣā śrīmahāvidyā | ya evaṃ veda sa śokaṃ tarati | namas te astu bhagavati bhavati mātaraḥ asmān pātu sarvataḥ ||15–17||
Ito ang kapangyarihan ng Sarili (ātma-śakti). Ito ang umaakit sa buong sansinukob, taglay ang silo, ang panggabay (aṅkuśa), ang busog at mga palaso. Ito ang mapalad na Mahāvidyā, ang Dakilang Kaalaman. Ang sinumang nakakabatid nito ay tumatawid lampas sa dalamhati. Pagpupugay sa Iyo, O Mapalad na Diyosa, O Umiiral, O Ina; nawa’y ingatan Mo kami sa lahat ng panig.
This is the power of the Self. This is the enchantress of the universe, bearing the noose, goad, bow, and arrows. This is the auspicious Great Knowledge. Whoever thus knows (her) crosses beyond sorrow. Salutation to you, O Blessed Lady, O Existent One, O Mother; may she protect us on all sides.
- eṣātmāśaktiḥ = eṣā + ātmaśaktiḥ
- pāśāṅkuśadhanurbāṇadharā = pāśa + aṅkuśa + dhanuḥ + bāṇa + dharā (compound, internal sandhi)
- namas te = namaḥ te (visarga sandhi)
- namaste astu = namaḥ te astu (often written together)
About this Verse
- Central concept
- Ātma-śakti; vidyā leading to mokṣa (śoka-taraṇa); Devī as both māyā’s binding and liberating wisdom
- The mahavakyas
- Supports ‘ahaṃ brahmāsmi’/‘tat tvam asi’ in Śākta idiom: Devī is declared ‘ātma-śakti’, implying the divine power is not other than the innermost Self; knowledge (veda) removes sorrow, consistent with Upaniṣadic jñāna-mokṣa.
- Veda
- Atharva Veda
- Chandas
- Prose (Upaniṣadic).
Yoga and practice
Dhyāna on Devī in the heart as ātma-śakti; use of iconographic supports (pāśa/aṅkuśa/dhanu/bāṇa) to contemplate restraint of distraction (pāśa), directing attention (aṅkuśa), one-pointed aim (bow), and penetrating insight (arrows); japa and self-inquiry culminating in śoka-nivṛtti through recognition of the witness-consciousness.
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