Mahādevī (from the Fifth Mahātmya of Caṇḍī)

Here not the "Great Goddess," but as Commentator Nagoji Bhatta (cited post as NḄ.) says, "The Goddess" (Devī) "of the great"--viz., Brahmā, Viṣṇu, and Śiva, for it is by Her power that they enjoy their abode, and it is She whom even they worship--the Mother of all.

The Asuras Śumbha and Niśumbha bereft the Devas of their dominion whereupon the latter prayed to the Goddess for help as follows.

Nagoji says that Devī = prakāśātmika, that which is by its nature light and manifestation.

Mahādevī (see note 1, ante).

Because She is the cause of all auspicious things.

Śṛṣṭiśakti, or śakti (power) of creation (N. B).

Bhadrāyai. Literally, good = rakṣanaśakti, the Vaiṣṇavaśakti, which maintains (N. B.).

Nityāyai; or She is the Śakti Nitya (N. B.).

That is, She is samhāraśakti or śakti of dissolution, the tāmasika śakti (according the Commentator Gopal Chakravarti), as contrasted with Dhātrī, the rājasika śakti, and indorūpā (moon form), the sāttvika śakti (vide post).

Daughter of Guru, the Lord of the Mountains.

Creator and upholder.

The moon here stands for all luminous things: or it may mean indorūpā in the technical sense of yoga śāstra.

Sukhā = paramānandarūpā.

That is, aṇimādirūpā (G. C.), the eight siddhis--aṇimā, laghima, etc.

Gopal Chakravarti says this means Rākṣasaśakti (demonic power); also alakṣmī (misfortune). At the time of worship of Lakṣmī (Devī of Prosperity) on the fifth day after vijayadaśamī, the Devī Alakṣmī is worshipped in the house in the form of a misshapen figure, and then thrown away.

Bhubritām, which, according to G. C., means mountains, for wealth in the form of gems, etc., are found therein.

Maheśvarī or Śivaśakti.

Which means, according to Nagoji: "She who is known with difficulty (duhkhajneyā).

As N. B. says: Durgātsamsārātpārāngkaroti, etc. G. C. says it means She whose abode is not known in either time or space.

For She is not only antaryāminī, but remains even at the time of dissolution. She is feminine because She supports all things as their mother.

Khyatihprakritipuruṣayor bhedajnānām (N. B.). Viveka khyātih is a term in Sānkhya denoting the cause of liberation, the recognition of the self (Puruṣa) by the self; not as one published rendering runs, "to fame;"

As tāmasika śakti.

Dhūmra; that which is with smoke; the sacrificial rite; here the knowledge of the rites.

Atisaubhāgyā. As such She is (N. B.) vidyārūpinī, as putting an end to the samsāra. For this reason She, as G. C. says, greatly delights all.

Atiraudrāyā, because, as N. B. says, She, as avidyā, is the cause of the samsāra with all its terrors.

Jagatpratishtāyai = (as N. B. says) jagadupādānakāraṇam; or, as, G. C. has it, She is sarvāntaryāminī, who dwells in the inmost being of all things.

Which = (G. C.) dyotanaśīla, whose nature it is to lighten, or (N.) devaśakti.

Or mulāvidyā (Nagoji).

Namastasyai, namastasyai, namastasyai namo namah. The refrain throughout the succeeding verses.

Cetana = (Nagoji says) chitśakti, or mind. She Herself is nirvikalpacitśakti, but manifests as savikalpacitśakti in all worldly beings.

The mind, as the aspect so named of the antahkaraṇa.

Nidrārūpena. According to Nagoji, nidrā = suṣupti, the state of dreamless sleep where all sense functions are at an end. According to G. C., svapna or dreaming sleep also.

Nagoji says this word=samsāratāpābhāvah, or lack of worldly pain. The samsāra is like a burning flame. In its shadow there is coolness and peace. According to Gopal Chakravarti, however, it = ātapābhāvah. Ātapāh = prakāśarūpatvātvidyā, or knowledge on account of its giving light, and therefore as the lack of it She is avidyā.

Śakti: power, action.

Which, as Nagoji says, is the desire for that which is not one's own (anātmīyā); thirst for enjoyment, possession, individual life, etc.

Which is the desire not to return evil to those who have done us wrong, notwithstanding our power to do so (N. B.).

Jātīrūpeṇa: that which classifies and differentiates one body of beings from another.

Which Nagoji says means the control of the senses and renunciation of all worldly things.

That is, Nagoji says, āstikatvam (belief in God's existence); or, according to Gopal Chakravarti, also a firm and strong faith in Veda.

Wealth, etc.

That is, jīvikā, the callings of husbandmen, merchant, cattle-rearing, etc.

Which Nagoji says is the desire of removing the pain of others.

Which Nagoji defines as satisfaction with that which one possesses as distinguished from longing for what one has not got.

She is jananī, and, as Nagoji says, pālayitrī (protectress).

Bhrānti. A thoroughly Indian conception, though some modern Hindus have lost the sense of it. Gopal Chakravarti gives as an example the classical instance of the jīva taking mother-of-pearl to be silver, etc.

Cit = citśakti (N. B.), and according to Gopal Chakravarti, who says the jīva is here meant, caitanya.

Indra.

Queen and Ruler of the worlds.

The Good Devas.

Their evil enemies.