śakrādayaḥ suragaṇā nihate'tivīrye tasmindurātmani

Devas eulogize the devi with ecstatic devotion: Shakra (Indra) and other suras (rejoiced), when Mahishasura of great strength and his army who were the enemies of the devas was killed by devi, the devas eulogized her, bowing their heads and shoulders in reverence, they eulogized her by their speech, as the hairs on their beautiful bodies stood on their ends due to joy mixed with awe and reverence.

The universe is pervaded by the power of the devi: by that devi, by whose power is pervaded this universe, by whose power is manifested the powers of all the devas, that Ambika who is worthy of worship by all the devas and maharshis, we ever bow down to her with devotion; may she bestow us with all auspiciousness.

The incomparable greatness and strength of devi cannot be described: whose incomparable greatness, even bhagavan Ananta (Vishnu), Brahma and Hara (Shiva) are not able to describe; and similarly whose incomparable strength cannot be limited by description, may that Chandika for protecting and sustaining the entire world, be inclined towards destroying the fear of evil from our minds i.e. destroying the evil forces which are present.

Devi is good-fortune of the virtuous, ill-fortune of the evil-minded, as well as intelligence, shraddha and modesty: She who herself is great-fortune in the dwellings of the virtuous, and similarly ill-fortune in the dwellings of the evil-minded; she who herself is the intelligence arising within the hearts of those of steady mind, and shraddha arising within the hearts of the good (i.e. saintly); and she who herself is the modesty (shrinking away from stooping low) of the distinguished noble-hearted ones, to her we ever bow down in reverence; O devi, please protect and sustain this world by your power.

The inconceivable form, power and deeds of the devi cannot be described: O devi how can we describe your inconceivable beauty (this which we witnessed)? and similarly, how can we describe your great power which diminishes (the power of) the numerous asuras (in the battle)? and again, how can we describe your great deeds in the battle, which O devi, (shine) among all the hosts of devas, asuras and others?

Devi is the changeless cause of all the worlds but is not contaminated by the defects of the gunas: O devi you are the cause of all the worlds, but even then not contaminated by the defects (doshas) of the three gunas (by which the worlds are created), your boundless nature is not known even to Hari, Hara and others, you are the support of all, and this whole universe is produced from your part, but you remain changeless as the substratum consciousness; you who are the supreme primordial prakriti.

Devi is the swaha and devi is the swadha of the sacrifice: O devi by uttering which, all the suras (devas) Obtain satisfaction in all the yagnas (sacrifices); O devi, you indeed are that swaha; and for the satisfaction of the pitriganas (manes) (that which) is uttered by the people (in the yagnas), you indeed are also that swadha.

Devi is the great penance for the cause of liberation: O devi you are that inconceivable great penance for the cause of liberation (moksha), which is practiced with well-controlled sense organs and meditation on the essence of reality (i.e. consciousness) by the great munis with longing for liberation (moksha); whose all blemishes have vanished, you are that supreme vidya, (you are) that Bhagavati, O devi (who takes one towards liberation).

Devi is the sabda Brahman behind the rig, yajur and sama recitals of the vedas: O devi you are the shabda brahman manifesting through the treasure of the very pure rig and yajur mantras, and through the delightful udgitha of the sama recitals, O devi, you are the embodiment of the three vedas; and O Bhagavati, your thought of the world is the supreme message (Of sabda brahman), (continuously being recited) underlying all the worlds, which is the supreme destroyer of all inner distress (when comprehended).

Devi is the intelligence by which the essence of all the scriptures are comprehended: O devi you are the intelligence (medha) by which the essence of all the scriptures (sastras) are comprehended, you are Durga which is the boat which carries one beyond the difficult ocean of worldly attachments to the ever detached state (Of bliss-consciousness), you are Sri, who alone made her abode in the heart of the enemy of Kaitabha (i.e. lord Vishnu), and you indeed are Gauri, who made her abode in the lord with moon on his head i.e. lord Shiva as Ardhanareeswara.

The gentle face of the devi is like the orb of the full moon: O devi your gently smiling pure face resembles the full moon orb, and shines with the splendour of pure gold, it is very surprising, how even then, it was struck (by Mahishasura) being seized by anger (it is very surprising how it was struck) by Mahishasura suddenly, even looking at that beautiful face.

The angry frown of the devi is like the red rising moon: O devi, having seen your angry dreadful frown, like the colour of (red) rising moon; that, on that moment the life of Mahishasura did not get released, is exceedingly strange, for who can indeed live, seeing that angry frown of the terminator?

O devi, please be propitious towards the world: O devi please be propitious, you are the supreme; (please be propitious) towards the world, now that you have destroyed the races (of asuras) by your anger, now this is indeed understood; (your destructive anger) which led to the overthrowing of Mahishasura possesing extensive power.

Devi endows fortune, fame, righteousness, happiness and prosperity to those with whom she is pleased: Those people with whom you are pleased, gets endowed with fortunes, they also get endowed with fame, and their righteousness do not sink, they are indeed fortunate, and possess faithful sons, servants and wives, to them you always grant abhyudaya (prosperity), being pleased with their devotion.

All the righteous deeds of the virtuous are done through the blessings of the devi: O devi, all the righteous deeds, always, that the virtuous ones do everyday with great care (gets done by your blessings), then they go to heaven (due to their virtuous actions) by your grace, therefore, O devi, in the three worlds, you indeed are the bestower of the fruits (of actions).

When remembered with devotion, devi takes away the endless fears of the samsara: O devi Durga, when you are remembered with devotion, you take away the endless fears of samsara afflicting the living beings, and when you are remembered by abiding in one's self (i.e. as conscious presence within), you bestow exceeding auspiciousness, apart from you, who else can be the remover of poverty, sorrow and fear from our lives? for extending all help, your heart is always moist with compassion (for those who take your refuge).

Devi kills the enemies with her own hands so that they may attain heaven instead of hell: By killing these asuras the world will get happiness, and so also their sins may make their names engraved in hell for long, (however) let them go to heaven by attaining death in the battle (in my hands), thinking thus, O devi, you surely kill your enemies (with your own hands).

Devi kills the enemies with her own hands so that they get purified and go to higher lokas: By only looking at them (i.e. at the asuras), can you not reduce them to ashes? (but) on all the asuras and enemies you hurl your weapons, (so that) even the enemies go to the (higher) lokas being purified by your weapons, thus, you maintain your (kind) disposition, even on those (asuras), you who are the most chaste.

The moon-rays emitting from the face of devi saves the asuras from getting blinded by the flashes of her weapons: O devi by the mass of light flashing from your sword, as well as, by the sharp tip of your trident radiating mass of brightness; (by these) the sight of the asuras did not get destroyed; (is because of) the moon-rays also emitting from your face which is worth meditating upon, and which the asuras were looking at.

The nature and form of devi destroys evil tendencies and worldly attachments: O devi, your nature is to destroy the evil tendencies of the wicked, your form similarly (which) is incomprehensible and incomparable by others (destroys the worldly tendencies of the mind), your power destroys the power of those who take away the power of the devas, and your compassion is indeed manifested even for the enemies.

The harmony of power, beauty and compassion of devi is incomparable: What comparison exists, to compare with this power of yours which we just witnessed in the battle? where exists such beauty which instills fear in the enemies, and captivates at the same time? where can such compassion in heart be seen, and such severeness in battle at the same time? in you alone O devi, O the giver of boons, can such harmony in the three worlds be seen.

All the three worlds are protected by the devi: O devi all the three worlds, by the destruction of the enemies, has been protected by you; in the forefront of the battle, having been killed by you, the hosts of the enemies has been lead to heaven; and our fear indeed has been dispelled, Our fear which was born of the (battle) intoxicated enemies of the suras has now been dispelled; therefore our heart-felt salutations to you.

O devi, please protect us with your trident, sword and the sounds of your bell and bowstring: O devi, please protect us with your trident; and O Ambika, please protect us with your sword, (O Chandika) please protect us with the sound of your bell, and with the sound of the twang of your bow-string.

O devi, please protect us in all directions: O Chandika, protect us in the east and protect us in the west; and protect us in the south by whirling your trident, and in the same manner protect us in the north O Chandika.

O devi, please protect us with your gentle forms as well as wit your terrible forms: O devi, protect us with those gentle forms of yours which move about in the three worlds, as well as, protect us and the world with those exceedingly terrible forms of yours O Chandika.

O devi, please protect us from all sides with your sword, trident, mace and whichever weapons your hand has touched: O Ambika, by sword, trident, mace and whichever other weapons of yours have come in contact with your sprout-like beautiful hand, by those, protect us from all sides.