The Manifestation of Katyayani (Durga) and the Humbling of the Vindhya by Agastya
श्रद्धा स्मृतिः पुष्टिरथो क्षमा च छाया च शक्तिः कमलालया च वृत्तिर्दया भ्रान्ति रथेह माया नमो ऽस्तु दैव्यै भवरूपिकायै
śraddhā smṛtiḥ puṣṭiratho kṣamā ca chāyā ca śaktiḥ kamalālayā ca vṛttirdayā bhrānti ratheha māyā namo 'stu daivyai bhavarūpikāyai
她是信心(Śraddhā)、忆念(Smṛti)、滋养(Puṣṭi),亦是忍耐(Kṣamā)。她是影(Chāyā)、神力(Śakti),亦是莲华女神吉祥天(Lakṣmī)之所居(Kamalālayā)。她是行持/职业(Vṛtti)、慈悲(Dayā)、迷乱(Bhrānti);诚然,在此她即是幻力(Māyā)。礼敬那位神圣女神,其形相即“有与成”(Bhava)。
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Ethically, the verse sacralizes virtues (faith, patience, compassion) as expressions of Devī, encouraging their cultivation as worship-in-action; philosophically, it teaches that even delusion (bhrānti) and worldly becoming (bhava) operate within the divine scope, inviting discernment rather than nihilism.
This is theological-ethical instruction through stuti rather than sarga/pratisarga genealogies; it functions as dharma-upadeśa embedded in narrative, complementing the Purāṇa’s broader aims even if not one of the five marks in a strict cataloging sense.
By pairing virtues with māyā and bhrānti, the text frames Śakti as both the luminous and obscuring principle—suggesting liberation comes through understanding her operations (māyā) and aligning with her sattvic expressions (śraddhā, kṣamā, dayā).