Elaborating upon the meaning of the durgā triṣṭup mantra

• Author: Vidwan Sagri Raghavedra Upadhyaya
• Translation: Prabhanjana Kalya

Śrī madhvācārya in his tantrasārasaṅgraha has cited eight hymns on śrī lakṣmīdēvi. Of these, three refer to the durgā incarnation of śrī lakṣmī and one among them is the durgā triṣṭup.

Durgā triṣṭup kaśyapōktā tatra varṇō̕gnivat smr̥taḥ| (taṁ.Sā.Saṁ.4-62)

In the r̥gvēda (1-99-1), durgā triṣṭup is as follows:

Jātavēdasē sunavāma sōma marātīyatō ni dahāti vēdaḥ |
sa naḥ parṣadati durgāṇi viśvā nāvēva sindhuṁ duritātyagniḥ ||

This hymn which is in the triṣṭup meter which was visualized by sage kaśyapa, at first glance appears to be directed towards agni who is popularly known as jātavēdas. However, by addressing it as durgā triṣṭup, śrī madhvācārya shows us that more than agni, it is durgādēvi who is being extolled in this hymn. He also substantiates in the last stanza that one of the reasons for addressing śrī durgādēvi as agni is due to the fact that her complexion is as bright as fire. He further elaborates:

mukhyatō jāmadagn’yastu dēvatā̕sya manōḥ smr̥taḥ (taṁ.Sā.Saṁ.4-64)

Thus stating that the hymn eulogizes śrī paraśurāma more than durgādēvi . Therefore, let us dwell upon how this hymn unveils śrī paraśurāma, durgādēvi and agni in an orderly manner.

jātavēdas and agni: As mentioned before, the appearance of the two names jātavēdas and agni in this hymn are popularly used for agni and hence the common perception is that this hymn is a prayer to agni. However, it unfolds that these names can be accorded to durgādēvi and more than her to śrī paraśurāma.

1. Jātaṁ jātaṁ vēttīti jātavēdāḥ: The one who is knowledgeable about everything that is a part of this creation is mainly paraśurāma. Next it is durgādēvi. To a very small extent, it is agnidēva.
2. Jātaṁ jātaṁ vindatē iti jātavēdāḥ: The one who owns everything in the universe that is created by Himself is paraśurāma. After Him, it is the presiding deity for inanimate nature, durgādēvi. In a minor sense, it is agnidēva.
3. Jātaṁ vēdaḥ yasmāt saḥ jātavēdāḥ: Vēdaḥ also means wealth. With the grace of whom wealth is obtained, that paraśurāma is primarily jātavēdas. Next it is durgādēvi who is the presiding deity of all wealth. Finally, it is agni in a minor sense as he bestows wealth only by being an image of durgādēvi as referenced in the śrīsūkta – agnidēvanādarū’lakṣmīṁ jātavēdō ma āvaha

Śrī madhvācārya in agnisūkta r̥gbhāṣya, has shown how the word agni can be interpreted in six different ways to mean agninārāyaṇa or paraśurāma. Agni means agraṇī – one who is foremost to take away, agra ēva abhipūjya – one who is first to be worshipped, agrya – superior or supreme, agranētāra – – the one who controls all superior beings, attīti agniḥ – one who swallows everything, aṅgāṅganētr̥ – the one who directs all the organs and limbs of all beings. After paraśurāma, these terms may be accorded to durgādēvi and in then to agnidēva who is a reflection of durgā.

As promulgated by the verse pulliṅgēnōcyatē śrīśca punvacchaktimatī yataḥ in the vēda,  in order to indicate the might of durgādēvi that is equivalent to that of the masculine gender, the masculine terms jātavēdas and agni are appropriate for her too.

Hailing durgāṇi: The term durgāṇi used in the third stanza of the hymn can also be opened as an address to durgādēvi. In his commentary on the tantrasārasaṅgraha, śrī bannan̄je states that the word Āṇī means support and since durgādēvi is the entity who supports the vēdas and wealth, the term durgāṇi may be alluded to her. Here if one interprets durgāṇi in the vocative sense, it is appropriate to use the word duritā from the fourth stanza as the qualifier for the word viśva in the third stanza.

Submission of one’s mind: In the first stanza of the hymn, jātavēdasē sunavāma sōmaṁ, means for the sake of the jātavēdas i.e, paraśurāma, durgādēvi and agni, we shall squeeze the soma creeper, Bhaktyādyalaṅkr̥tāḥ sōmā manānsi, stated by śrīmadhvācārya in vāyusūkta from his r̥gbhāṣya, indicates that sōmā refers to our mind. He further adds manō̕pi bhōgyamīśasya prītimātrēṇa kēvalam meaning that the purport of such squeezing of the mind is to make our mind (sōmā) endeared in the jātavēdas. In essence, it is submitting our mind through jñāna-bhakti so as to immerse ourselves in paraśurāma, durgādēvi and agni.

The one who burns the wealth of the enemy:  arātīyatō ni dahāti vēdaḥ in the second stanza of the hymn is a plea to paraśurāma, durgādēvi and agni to comprehensively burn the forces which are enemies of our spiritual progress like desire, anger, etc. In essence,it is a request to destroy the power of demons like kālanēmi who preside over the undesirable forces.

Rescue us from miseries: sa naḥ parṣadati durgāṇi viśvā in the third stanza of the hymn is a plea to paraśurāma, durgādēvi and agni to help us sail through (ati parṣat ati pārayatu) the river of unendurable (durgāṇi durgamāni bhōkttumaśakyāni) distress and the vices that are responsible for grief.

Like crossing a river in a boat:  nāvēva sindhuṁ duritātyagniḥ in the fourth stanza of the hymn is a plea to help us cross over sorrows and miseries by using the illustration of an able oarsman who crosses the river by using a boat.

A prayer to nṛsimha who is not different from paraśurāma: Thus by submitting our mind as in the first stanza, one should plead nṛsiḿha who is in no way different from paraśurāma to destroy all our enemies’ resources and wealth as in the second stanza and help us cross the river of unendurable distress as in the third stanza. Similarly, one should also pray durgādēvi who is a direct reflection of Lord nṛsiḿha and finally to agnidēva who is a devotee of durgādēvi.

Meditating upon durgādēvi: While meditating on durgādēvi, one should visualize and offer prayer to  her as paramāṅkasansthāṁ –  seated on the lap of Lord nṛsiḿha, kauśēyakr̥ṣṇavasanāṁ (Taṁ.Sā.Saṁ-4-58) – draped in a black silk saree, cakrābjatarjanasuśūla supadmahastām – holding the chakra (disc), padma (lotus), tarjana mudra and śūla (lance) in her four hands, ’trinētratvaṁ ca durgāyāḥ prāyaḥ sarvatra kathyatē’ – having three eyes like Lord nṛsiḿha since she is the mirror image of the Lord.