आतां वंदीन वेदमाता । श्रीशारदा ब्रह्मसुता । शब्दमूल वाग्देवता । माहं माया ॥ १॥

Now I bow to Sharada, mother of the Vedas and daughter of Brahma. She is the goddess of speech, the very root of all words, and she is the great cosmic maya (illusive power).

जे उठवी शब्दांकुर । वदे वैखरी अपार । जे शब्दाचें अभ्यांतर । उकलून दावी ॥ २॥

She who sprouts the seed of every word, who speaks through the boundless spoken voice (vaikhari), and who unravels and reveals the inner meaning hidden within words.

जे योगियांची समाधी । जे धारिष्टांची कृतबुद्धी । जे विद्या अविद्या उपाधी । तोडून टाकी ॥ ३॥

She who is the very samadhi of yogis, the effective wisdom of the steadfast, and who severs the bondage created by both knowledge and ignorance.

जे माहापुरुषाची भार्या । अति सलग्न अवस्था तुर्या । जयेकरितां महत्कार्या । प्रवर्तले साधु ॥ ४॥

She who is the consort of the Supreme Being, most intimately joined to the turiya (fourth, transcendent) state, and because of whom saints are moved to undertake great works.

जे महंतांची शांती । जे ईश्वराची निज शक्ती । जे ज्ञानियांची विरक्ती । नैराशशोभा ॥ ५॥

She who is the peace of great saints, the very power of God himself, and the dispassion of the wise — a beauty untouched by despair.

जे अनंत ब्रह्मांडें घडी । लीळाविनोदेंचि मोडी । आपण आदिपुरुषीं दडी । मारून राहे ॥ ६॥

She who creates and dissolves countless universes as mere play, while herself remaining hidden within the primal Being.

जे प्रत्यक्ष पाहातां आडळे । विचार घेतां तरी नाडळे । जयेचा पार न कळे । ब्रह्मादिकांसी ॥ ७॥

She who seems to appear when looked at directly, yet vanishes the moment one tries to grasp her through reasoning; even Brahma and the other gods cannot fathom her limits.

जे सर्व नाटक अंतर्कळा । जाणीव स्फूर्ती निर्मळा । जयेचेनी स्वानंदसोहळा । ज्ञानशक्ती ॥ ८॥

She who is the inner art behind the whole drama of creation, pure awareness and inspiration itself, the power of knowledge through which the celebration of the bliss of the Self is experienced.

जे लावण्यस्वरूपाची शोभा । जे परब्रह्मसूर्याची प्रभा । जे शब्दीं वदोनि उभा । संसार नासी ॥ ९॥

She who is the very radiance of beauty, the light of the sun that is the supreme Brahman, and who, merely by speaking through words, destroys worldly bondage.

जे मोक्षश्रिया माहांमंगळा । जे सत्रावी जीवनकळा । हे सत्त्वलीळा सुसीतळा । लावण्यखाणी ॥ १०॥

She who is adorned with the wealth of liberation, most auspicious, the seventeenth subtle life-force that animates being — this goddess of pure sattva, cool and serene, a very mine of beauty.

जे अवेक्त पुरुषाची वेक्ती । विस्तारें वाढली इच्छाशक्ती । जे कळीकाळाची नियंती । सद्गु रुकृपा ॥ ११॥

She who is the manifest expression of the unmanifest Supreme, the will-power that expands into all creation, and the grace of the true Guru that governs even the age of Kali and death itself.

जे परमार्थमार्गींचा विचार- । निवडून, दावी सारासार । भवसिंधूचा पैलपार । पाववी शब्दबळें ॥ १२॥

She who discerningly reveals the path of ultimate truth, distinguishing the essential from the inessential, and who, through the power of words, carries one across the ocean of worldly existence.

ऐसी बहुवेषें नटली । माया शारदा येकली । सिद्धचि अंतरी संचली । चतुर्विधा प्रकारें ॥ १३॥

Thus this single goddess, Sharada-maya, assumes many forms, yet dwells within, already established, in the fourfold form of speech — para, pashyanti, madhyama, and vaikhari.

तींहीं वाचा अंतरीं आलें । तें वैखरिया प्रगट केलें । म्हणौन कर्तुत्व जितुकें जालें । तें शारदागुणें ॥ १४॥

Whatever arises within through those three inner forms of speech is brought out into expression through vaikhari, the spoken word. Hence, whatever action or achievement takes place happens by the power of Sharada alone.

जे ब्रह्मादिकांची जननी । हरीहर जयेपासुनी । सृष्टिरचना लोक तिनी । विस्तार जयेचा ॥ १५॥

She who is the mother even of Brahma and the other gods, from whom Hari and Hara themselves arise, and by whose expansion the creation of the three worlds has come about.

जे परमार्थाचें मूळ । नांतरी सद्विद्याची केवळ । निवांत निर्मळ निश्चळ । स्वरूपस्थिती ॥ १६॥

She who is the root of the ultimate truth, the very embodiment of true, pure knowledge — a state that is calm, spotless, and unmoving.

जे योगियांचे ध्यानीं । जे साधकांचे चिंतनीं । जे सिद्धांचे अंतःकर्णीं । समाधिरूपें ॥ १७॥

She who abides in the meditation of yogis, in the contemplation of seekers, and in the hearts of the accomplished, in the form of samadhi itself.

जे निर्गुणाची वोळखण । जे अनुभवाची खूण । जे व्यापकपणें संपूर्ण । सर्वांघटीं ॥ १८॥

She who gives one the recognition of the attributeless Absolute, who is the very mark of direct experience, and who pervades completely, in full, within every single being.

शास्त्रें पुराणें वेद श्रुति । अखंड जयेचें स्तवन करिती । नाना रूपीं जयेसी स्तविती । प्राणीमात्र ॥ १९॥

The scriptures, Puranas, Vedas, and Shrutis ceaselessly sing her praise, and every living being praises her in one form or another.

जे वेदशास्त्रांची महिमा । जे निरोपमाची उपमा । जयेकरितां परमात्मा । ऐसें बोलिजे ॥ २०॥

She who is the very glory of the Vedas and scriptures, who provides a likeness even for the incomparable, and because of whom one is even able to speak of 'the Supreme Self' at all.

नाना विद्या कळा सिद्धी । नाना निश्चयाची बुद्धी । जे सूक्ष्म वस्तूची शुद्धी । ज्ञेप्तीमात्र ॥ २१॥

She who grants all manner of learning, arts, accomplishments, and firm intellect, and who is herself simply the pure awareness of that subtlest reality, the Self.

जे हरिभक्तांची निजभक्ती । अंतरनिष्ठांची अंतरस्तिथी । जे जीवन्मुक्तांची मुक्ती । सायोज्यता ते ॥ २२॥

She who is the true devotion of God's devotees, the inner state of those established within, and the very union-liberation of those liberated while still living.

जे अनंत माया वैष्णवी । न कळे नाटक लाघवी । जे थोराथोरासी गोवी । जाणपणें ॥ २३॥

She who is the infinite, mysterious maya of Vishnu, whose playful, illusive artistry no one can fathom, and who ensnares even the greatest of the great in the very sense of 'knowing.'

जें जें दृष्टीनें देखिलें । जें जें शब्दें वोळखिलें । जें जें मनास भासलें । तितुकें रूप जयेचें ॥ २४॥

Whatever has ever been seen by the eyes, whatever has been named by words, whatever has appeared to the mind — all of it is nothing but her form.

स्तवन भजन भक्ति भाव । मायेंवाचून नाहीं ठाव । या वचनाचा अभिप्राव । अनुभवी जाणती ॥ २५॥

Praise, devotional worship, devotion, and feeling all exist only within maya — none of them has any place apart from her. The true meaning of this statement is known only to those who have realized it themselves.

म्हणौनी थोराहुनि थोर । जे ईश्वराचा ईश्वर । तयेसी माझा नमस्कार । तदांशेंचि आतां ॥ २६॥

Therefore, to her who is greater than the greatest, who is even the God of God, I now offer my salutation — and I do so only through the very portion of her power granted to me.