Ya Devi Sarva Bhuteshu
God or Goddess?
Is the
Supreme Divine male or female or both or neither? Most of the religions of the
world are male-centric even though some of them have female gods with powers
secondary to the male gods. In Hinduism, too, the major female goddesses:
Saraswati-Lakshmi-Parvati are the spouses of the trinity of
Brahma-Vishnu-Mahesh. However, for the Shaktas, once a major sect of Hinduism,
the Supreme Divine is Devi or Shakti – the creative energy or principle – which
is unmistakably feminine. Devi is the creator of everything including the male
and female trinities.
Hinduism is
the only religion which visualised the Supreme Divine as feminine, long before the
modern feminist movement. Devi Mahatmyam (a part of Markandeya Purana), the sacred
reference treatise for the Shaktas was composed in 5th or 6th
century CE, but myriad goddesses were worshipped in India long before that and the
myths and stories elaborated in the purana were possibly in oral circulation
for centuries before Vyasa composed the work. Also, in the more ancient Devi
Sukta or Vag Sukta of Rig Veda, Vak, daughter of rishi Ambhrini, sang with joyous
realisation: All the universe and all the deities are not out there, but in ME!
She was possibly the first woman kavi of the world.
But how may ordinary
devotees comprehend and meditate upon the Supreme Divine – as Durga, Chandika, Mahakali,
Parvati, or as Shakti – Pure, Formless Energy? A popular prayer may be of help.
Ya Devi Sarva Bhuteshu: The
Prayer
Most readers
are familiar with this prayer, played at homes and puja pandals during the
Durga Puja celebrations. It is popular because it is simple yet soulful, easy
to recall and chant either solo or in chorus, audibly or mentally. If you have
listened to this prayer, especially in the morning, you might have experienced
its calming, soothing impact all through the day. That is the power of morning
mantras and meditative music. For some Ya Devi… is much more than a simple
prayer; it is a tool for meditation.
Durga Saptashati
Durga
Saptashati, a composition in seven hundred verses for worship of Durga is in
Chapter 5 of Devi Mahatmya. During Navaratri, this prayer, also known as Chandi
Path, is recited in several Devi temples. Some devotees arrange for the
recitation at their homes to seek the blessing of Durga.
Key
elections are scheduled for November, and priests of Pitambara Pitha of Datia,
Madhya Pradesh have been reportedly booked to organise remote anushthan
for politicians unable to come in person. Pitambara Mai is believed to fulfil
the manokamanas of her devotees which include shatru vinashan and
victory in war and politics!
Durga: Origin
Why and how did Durga come into being? Mahishasura
had been granted the boon that he could not be killed by any male – not even by
the powerful trinity, to nullify which all the gods pooled their energies and created
a tower of effulgence as tall as the Himalaya. Devi, Durga, or Chamunda is the
personified form of that infinite shakti.
Ya Devi
Sarva Bhuteshu prayer[i] is a eulogy
offered by the devas to Devi after She kills Mahishasura (Chap 3). After the accomplishment of Her divine assignment (devakarya), Devi vanishes in Chapter 4, to be reborn later as Gouri to kill Nishumbha and
Shumbha.
Devi: Nirguna Roopa
Ya Devi
Sarva Bhuteshu stuti
is a long prayer. The preface mentions many important aspects of Devi as a
precursor to the eulogy in the later shlokas. The Goddess is invoked through
her major names: Devi, Mahadevi, Shivaa, Prakriti, Bhadra, Roudra, Nitya, Gauri,
Dhatri, Jyotsna, Indu Roopini, Sukhah, Kalyani, Vriddhi, Siddhi, Nairitti,
Bhubhruta, Lakshmi, Sharvani, Durga, Durgapara, Sara, Sarvakarini, Kshyati,
Krishna, and Dhumra. Shloka 13 refers to the contrarian forms of Devi: अतिसौम्यातिरौद्रायै – the supreme beatific, graceful form and the most
terrible, fierce form. Shakti as personified in Chandika or Durga is not static
or unidimensional, it is a spectrum of possibilities, with the same energy shining
like cool, soothing moonlight or the all-consuming fire of Rudra’s destructive
wrath.
Here is a translation of two shlokas of this prayer:
या देवी सर्वभूतेषु विष्णुमायेति शब्दिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥
O Devi, the
divine essence in every life,
Also known
as Vishnumaya*,
Salutations to Thee,
Salutations
to Thee,
Salutations
to Thee,
Salutations,
yet again.
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥
O Devi, dwelling as intelligence in every life,
Salutations to Thee,
Salutations to Thee,
Salutations to Thee,
Salutations, yet again.
*(Vishnumaya
or Mahamaya is Krishna’s sister who was born from Yashoda’s womb as directed by
Vishnu. Kamsa tried unsuccessfully to kill her. Metaphorically, Vishnumaya or
Mahamaya means the created universe which is an illusion or shadow or
reflection of the Supreme Brahma.)
Prayer for Meditation
In the 2nd
pada of the shloka, the word namah has been repeated five times, to
demonstrate the earnestness of obeisance by the gods (and alliteration, and
metrical demand of anustubh chhanda!). The whole prayer is from shlokas 9-36 of
which 14-33 are in template form, each verse using the same template of Ya
Devi Sarva Bhuteshu with only one new word. Neither Vyasa, the Kavi,
nor the gods who offered the prayer are dumb. Had they so desired, they could
have offered a compact prayer with fewer shlokas, padas, and words; but they
purposely chose to offer a longer prayer. Possibly, a deliberate poetic
structure to aid meditation. The devotee is freed from the need to recall more
complex shlokas packed with numerous attributes of and eulogies for Devi and
contemplate, meditate, and focus on only one aspect of Devi in each shloka; one
step at a time, as it were, to reach up to the Divine Mother.
In the
succeeding shlokas, Devi is meditated upon as the personalised form of the
following abstract attributes: Chetana (consciousness), Buddhi (intelligence), Nidra
(Sleep), Kshudha (Hunger), Chhaya (Shadow, illusion), Shakti (Power, energy),
Trishna (Thirst), Kshanti (Forbearance), Jati (Original Cause or Mother of
everything), Lajja (Modesty, restraint), Shanti (Peace), Shraddha (Faith),
Kanti (Beautiful form), Lakshmi (Auspiciousness, Prosperity), Vritti
(Activity), Smriti (Memory), Daya (Generosity), Tushti (Contentment), Matru
(Mother), Vranti (Maya, Delusion).
How else can
the divine creative energy be comprehended and offered salutations except with
awe, wonder, and gratitude?
Resource
The Devi Mahatmya (Original Text with English translation by Sri Swami Sivananda, Published by The Divine Life Society) - Source: archive.org
[i] नमो देव्यै
महादेव्यै शिवायै सततं नमः ।
नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम् ॥ ९॥
रौद्रायै नमो नित्यायै गौर्यै धात्र्यै नमो नमः ।
ज्योत्स्नायै चेन्दुरूपिण्यै सुखायै सततं नमः ॥ १०॥
कल्याण्यै प्रणतां वृद्ध्यै सिद्ध्यै कुर्मो नमो नमः ।
नैरृत्यै भूभृतां लक्ष्म्यै शर्वाण्यै ते नमो नमः ॥ ११॥
दुर्गायै दुर्गपारायै सारायै सर्वकारिण्यै ।
ख्यात्यै तथैव कृष्णायै धूम्रायै सततं नमः ॥ १२॥
अतिसौम्यातिरौद्रायै नतास्तस्यै नमो नमः ।
नमो जगत्प्रतिष्ठायै देव्यै कृत्यै नमो नमः ॥ १३॥
या देवी सर्वभूतेषु विष्णुमायेति शब्दिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ १४-१६॥
या देवी सर्वभूतेषु चेतनेत्यभिधीयते ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ १७-१९॥
या देवी सर्वभूतेषु बुद्धिरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ २०-२२॥
या देवी सर्वभूतेषु निद्रारूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ २३-२५॥
या देवी सर्वभूतेषु क्षुधारूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ २६-२८॥
या देवी सर्वभूतेषु छायारूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ २९-३१॥
या देवी सर्वभूतेषु शक्तिरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ३२-३४॥
या देवी सर्वभूतेषु तृष्णारूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ३५-३७॥
या देवी सर्वभूतेषु क्षान्तिरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ३८-४०॥
या देवी सर्वभूतेषु जातिरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ४१-४३॥
या देवी सर्वभूतेषु लज्जारूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ४४-४६॥
या देवी सर्वभूतेषु शान्तिरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ४७-४९॥
या देवी सर्वभूतेषु श्रद्धारूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ५०-५२॥
या देवी सर्वभूतेषु कान्तिरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ५३-५५॥
या देवी सर्वभूतेषु लक्ष्मीरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ५६-५८॥
या देवी सर्वभूतेषु वृत्तिरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ५९-६१॥
या देवी सर्वभूतेषु स्मृतिरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ६२-६४॥
या देवी सर्वभूतेषु दयारूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ६५-६७॥
या देवी सर्वभूतेषु तुष्टिरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ६८-७०॥
या देवी सर्वभूतेषु मातृरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ७१-७३॥
या देवी सर्वभूतेषु भ्रान्तिरूपेण संस्थिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ७४-७६॥
इन्द्रियाणामधिष्ठात्री भूतानां चाखिलेषु या ।
भूतेषु सततं तस्यै व्याप्त्यै देव्यै नमो नमः ॥ ७७॥
चितिरूपेण या कृत्स्नमेतद् व्याप्य स्थिता जगत् ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥ ७८-८०॥
Notes:
1. Text Source: sanskritdocuments.org
2. In the text given above, 21 shlokas are numbered 14-76 to
guide the devotees to repeat each of these shlokas thrice for effective
meditation.
3. Shloka 77 echoes the following shloka from Bhagavad Gita,
Chap 10.39
यच्चापि सर्वभूतानां बीजं तदहमर्जुन |
न तदस्ति विना यत्स्यान्मया भूतं चराचरम् || 39||
This is a very unique translation of the Sambalpuri folk song I have heard in my childhood with an explanation that reveals the significance of the native dishes Radha connects to Krishna bhakti.
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