Meaning in English is provided just below this stuti. This stuti is from Srimad Devi Bhagavatam Book 3 chapter 4.
श्रीभगवानुवाच
नमो देव्यै प्रकृत्यै च विधात्र्यै सततं नमः ।
कल्याण्यै कामदायै च वृद्ध्यै सिद्ध्यै नमो नमः ॥१॥
सच्चिदानन्दरुपिण्यै संसारारणये नमः ।
पञ्चकृत्यविधात्र्यै ते भुवनेश्यै नमो नमः ॥२॥
सर्वाधिष्ठानरुपायै कूटस्थायै नमो नमः ।
अर्धमात्रार्थ भूतायै हृल्लेखायै नमो नमः ॥३॥
ज्ञातं मयाऽखिलमिदं त्वयि सन्निविष्टम् त्वत्तोऽस्य सम्भव-लयावपि मातरद्य ।
शक्तिश्च तेऽस्य करणे वितत-प्रभावा ज्ञाताऽधुना सकल लोकमयोति नूनम् ॥४॥
विस्तार्य सर्वमखिलं सदसद्-विकारम् सन्दर्शयस्यविकलं पुरुषाय काले ।
तत्त्वैश्च षोडशभिरेव च सप्तभिश्च भासीन्द्र-जालमिव नः किल रञ्जनाय ॥५॥
न त्वामृते किमपि वस्तु-गतं विभाति व्याप्येव सर्वमखिलं त्वमवस्थिताऽसि ।
शक्तिं बिना व्यवहृतौ पुरुषोऽप्यशक्तो बम्भण्यते जननि बुद्धि-मता जनेन ॥६॥
प्रीणाऽसि विश्वमखिलं सततं प्रभावैः स्वैस्तेजसा च सकलं प्रकटी करोषि ।
अत्स्येव देवि तरसा किल कल्प-काले को वेद देवि चरितं तव वैभवस्य ॥७॥
त्राता वयं जननि ते मधुकैटभाभ्यां लोकाश्च ते सुवितता: खलु दर्शिता वै ।
नीता: सुखस्य भवने परमां च कोटिं यद्दर्शनं तव भवानि महाप्रभावम् ॥८॥
नाहं भवो न च विरिञ्चि विवेद मात: कोsन्यो हि वेत्ति चतितं तव दर्विभाव्यम् ।
कानीह सन्ति भुवनानि महाप्रभावे ह्यस्मिन्भवानि रचिते रचनाकलापे ॥९॥
अस्माभिरत्र भुवने हरिरन्य एव दृष्ट: शिव: कमलज: प्रथितप्रभाव:।
अन्येषु देवि भुवनेषु न सन्ति किं ते किं विद्म देवि विततं तव सुप्रभावम् ॥१०॥
याचेम्ब ! तेऽघ्रिं-कमलं प्रणिपत्यकामम् चित्ते सदा वसतु रुपमिदं तवैतत् ।
नामापि वक्त्र-कुहरे सततं तवैव सन्दर्शनं तव पदाम्बुजयोः सदैव ॥११॥
भृत्योsयमस्ति सततं मयि भावनीयं त्वां स्वामिनीति मनसा ननु चिन्तयामि।
एषाssवयोरविरता किल देवि भूयाद्वयाप्ति: सदैव जननीसुतयोरिवार्ये ॥१२॥
त्वं वेत्सि सर्वमखिलं भुवनप्रपञ्चं सर्वज्ञता परिसमाप्तिनितान्तभूमि:।
किं पामरेण जगदम्ब निवेदनीयं यद्युक्तमाचर भवानि तवेङ्गितं स्यात् ॥१३॥
ब्रह्मा सृजत्यवति विष्णुरुमापतिश्च संहारकारक इयं तु जने प्रसिद्धि:।
किं सत्यमेतदपि देवि तवेच्छया वै कर्तूं क्षमा वयमजे तव शक्तियुक्ता:॥१४॥
धात्री धराधरसुते न जगद् बिभर्ति आधारशक्तिरखिलं तव वै बिभर्ति।
सूर्योsपि भाति वरदे प्रभाया युतस्ते त्वं सर्वमेतदखिलं विरजा विभासि॥१५॥
ब्रह्माsहमीश्वरवर: किल ते प्रभावात्सर्वे वयं जनियुता न यदा तु नित्या:।
कैsन्ये सुरा: शतमखप्रमुखाश्च नित्या नित्या त्वमेव जननी प्रकृति: पुराणा॥१६॥
त्वं चेद्भवानि दयसे पुरुषं पुराणं जानेsहमद्य तव सन्निधिग: सदैव।
नोचेदहं विभुरनादिरनीह ईशो विश्वात्मधीरिति तम:प्रकृति: सदैव॥१७॥
विद्या त्वमेव ननु बुद्धिमतां नराणाम् शक्तिस्त्वमेव किल शक्ति-मतां सदैव।
त्वं कीर्ति-कान्ति-कमलामल-तुष्टि-रुपा मुक्तिप्रदा विरतिरेव मनुष्यलोके॥१८॥
गायत्र्यसि प्रथम वेदकला त्वमेव स्वाहा स्वधा भगवती सगुणार्धमात्रा।
आम्नाय एव विहितो निगमो भवत्या सञ्जीवनाय सततं सुरपूर्वजानाम्॥१९॥
मोक्षार्थमेव रचयस्यखिलं प्रपञ्चम् तेषां गता: खलु यतो ननु जीवभावम्।
अंशा अनादि निधनस्य किलानघस्य पूर्णार्णवस्य वितता हि यथा तरंगा॥२०॥
जीवो यदा तु परिवेत्ति तवैव कृत्यम् त्वं संहरस्यखिलमेतदिति प्रसिद्धम्।
नाट्यं नटेन रचितं वितथेऽन्तरंगे कार्ये कृते विरमसे प्रथितप्रभावा॥२१॥
त्राता त्वमेव मम मोहमयाद् भवाब्धेः त्वामम्बिके सततमेमि महार्तिहे च।
रागादिभिर्विरचिते वितथे किलान्ते मामेव पाहि बहुदुःखकरे च काले॥२२॥
नमो देवि महाविद्ये नमामि चरणौ तव ।
सदा ज्ञानप्रकाशं मे देहि सर्वार्थदे शिवे ॥२३॥
॥ इति श्रीमद् देवीभागवते महापुराणे तृतीयस्कन्धे विष्णुना कृतं देवीस्तोत्रं सम्पूर्णम्॥
S’rî Bhagavân said :-- Salutation to the Devî Prakriti, the Creatrix; I bow down again and again to Thee. Thou art all-auspicious and grantest the desires of Thy devotees; Thou art of the nature of Siddhi (success) and Vriddhi (increase). I bow down again and again to Thee. I bow down to the World Mother, Who is of the nature of Everlasting Existence, Intelligence and Bliss. O Devî! Thou createst, preservest and destroyest this Universe; Thou dost the Pralaya (the great Dissolution) and showest favour to the created beings. Thus Thou art the Authoress of the above five fold things that are done; so, O Bhuvanes’varî, I bow down to Thee! Thou art the great efficient and material cause of the changeful. Thou art the Unchangeable, Immoveable Consciousness; Thou art the half letter (Ardhamâtrâ), Hrillekhâ (the consciousness that ever pervades both inside and outside the Universe); Thou art the Supreme Soul and the individual soul. Salutation again and again to Thee.
O Mother! I now realise fully well that this whole Universe rests on Thee; it rises from Thee and again melts away in Thee. The creation of this Universe shews Thy infinite force. Verily, Thou art become Thyself all these Lokas (regions). During the time of creation Thou createst the two formless elements akâsâ and Vâyu and the three elements with form, fire, water, and earth; then with these Thou createst the whole Universe and shewest this to the Enjoyer Purusa, who is of the nature of consciousness, for His satisfaction. Thou again dost become the material cause of the twentythree (23) Tattvas, Mahat, etc., as enumerated in the Sânkhya system and appearest to us like a mirage.
O Mother! Were it not for Thee, no object would be visible, Thou pervadest the
whole Universe. It is for this reason that those persons that are wise declare that even the Highest Purusa can do no work without Thy aid.
O Devî! Thou createst and art giving satisfaction to the whole Universe by Thy
power; again at the time of Pralaya Thou swallowest forcibly all these that are seen. So, O Devî! Who can fathom Thy powers? O Mother! Thou didst save us from the hands of Madhu and Kaitabha. Then Thou hast brought us to this Mani Dvîpa and shewed us Thy own form, all the extended regions and immense powers and given us exquisite delight and joy. This is the highest place of happiness.
O Mother! When I Myself, S'ankara and Brahmâ or any one of us is unable to
fathom Thy inconceivable glory, who else can then ascertain? O Bhavânî! Who knows, how many more than the several regions that we saw reflected in thy nails of Thy feet, exist in Thy creation. O One endowed with infinitely great powers! O Devî! we saw another Visnu, another Hara, another Brahmâ, all of great celebrity in the Universe exhibited by Thee; who knows how many other such Brahmâs, etc., exist in Thy other Universes! Thy glory is infinite.
O Mother! I bow down again and again to Thy lotus feet and pray to Thee that may Thy this form exist always in my mind. May my mouth always utter Thy name and may my two eyes see always Thy lotus feet.
O Revered One! May I remember Thee as my Goddess and may'st Thou constantly look on myself as Thy humble servant. O Mother! What more shall I say than this :- May this relation as mother and son always exist between Thee and me.
O World-Mother! There is nothing in this world that is not known to Thee for Thou art omniscient. So O Bhavânî! What more shall my humble self declare to Thee! Now dost Thou do whatever Thou desirest. O Devî! The rumour goes that Brahmâ is the Creator, Visnu is the Preserver, and Mahes'vara is the Destroyer! Is this true? O Eternal One! It is through Thy Will power, through Thy force, that we create, preserve and destroy.
O Daughter of the Himalaya mountain! The earth is supporting this Universe; it is Thy endless might that is holding all this made of five elements.
O Grantress of boons! It is through Thy power and lustre that the Sun is lustrous and becomes visible. Though Thou art the attributeless Self, yet by Thy Mâyic power Thou appearest in the form of this Prapancha Universe. When Brahmâ, Mahes'a, and I myself take birth by Thy power and are not eternal, what more can be said of Indra and other Devas than this that they are mere temporary things and created. It is only Thou that art Eternal, Ancient Prakriti and the Mother of this Universe.
O Bhavânî! Now I realise from my remaining with Thee, that it is Thou that dost impart, out of mercy, the Brahmâ vidyâ to the ancient Purusa; and thus He can realise His eternal nature. Otherwise He will remain always under delusion that He is the Lord, He is the Purusa without beginning, that He is good and the Universal Soul, and thus suffers under various forms of egoism (Ahamkâra). Thou art the Vidyâ of the intelligent persons and the S’akti of the beings endowed with force; Thou art Kîrtî (fame), Kânti (lustre), Kamalâ (wealth) and the spotless Tusti (peace, happiness). Amongst men, Thou art the dispassion, leading to Mukti (complete freedom from bondage). Thou art the Gâyatri, the mother of the Vedas; and Thou art Svahâ, Svadhâ, etc. Thou art the Bhâgavatî, of the nature of the three Gunas; Thou art the half mâtrâ (half the upper stroke of a letter), the fourth state, transcending the Gunas. It is Thou that givest always the S’âstras for the preservation of the Devas and the Brâhmanas. It is Thou that hast expanded and manifested this whole phenomenon of the visible Universe for the liberation of the embodied souls (Jîvas), the parts of the pure holy Brâhman, the Full, the Beginningless, the Deathless, forming the waves of the lnfinite expanse of ocean. When the Jîva comes to know internally and becomes thoroughly conscious that all this is Thy work, Thou createst and destroyest, that all this is Thy Mâyic pastime, false, like the parts of an actor in a theatrical play, then and then only he desists for ever from his part in this Theatre of world.
O Mother! O Destroyer of the greatest difficulties! I always take refuge unto Thee. Thou dost save me from this ocean of Samsâra, full of Moha (delusion). Let Thou be my Saviour when my end will come, from these infinitely troublesome and unreal pains arising from love and hatred. Obeisance to Thee! O Devî! O Mahâ vidyâ! I fall prostrate at Thy feet.
O Thou, the Giver of all desires! O Auspicious One! Dost Thou give the knowledge that is All-Light to Me.
Thus ends the fourth chapter of the Third Skandha on the hymns to the Great Devî by Visnu in the Mahâpurâna S'rîmad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâs.
श्रीभगवानुवाच
नमो देव्यै प्रकृत्यै च विधात्र्यै सततं नमः ।
कल्याण्यै कामदायै च वृद्ध्यै सिद्ध्यै नमो नमः ॥१॥
सच्चिदानन्दरुपिण्यै संसारारणये नमः ।
पञ्चकृत्यविधात्र्यै ते भुवनेश्यै नमो नमः ॥२॥
सर्वाधिष्ठानरुपायै कूटस्थायै नमो नमः ।
अर्धमात्रार्थ भूतायै हृल्लेखायै नमो नमः ॥३॥
ज्ञातं मयाऽखिलमिदं त्वयि सन्निविष्टम् त्वत्तोऽस्य सम्भव-लयावपि मातरद्य ।
शक्तिश्च तेऽस्य करणे वितत-प्रभावा ज्ञाताऽधुना सकल लोकमयोति नूनम् ॥४॥
विस्तार्य सर्वमखिलं सदसद्-विकारम् सन्दर्शयस्यविकलं पुरुषाय काले ।
तत्त्वैश्च षोडशभिरेव च सप्तभिश्च भासीन्द्र-जालमिव नः किल रञ्जनाय ॥५॥
न त्वामृते किमपि वस्तु-गतं विभाति व्याप्येव सर्वमखिलं त्वमवस्थिताऽसि ।
शक्तिं बिना व्यवहृतौ पुरुषोऽप्यशक्तो बम्भण्यते जननि बुद्धि-मता जनेन ॥६॥
प्रीणाऽसि विश्वमखिलं सततं प्रभावैः स्वैस्तेजसा च सकलं प्रकटी करोषि ।
अत्स्येव देवि तरसा किल कल्प-काले को वेद देवि चरितं तव वैभवस्य ॥७॥
त्राता वयं जननि ते मधुकैटभाभ्यां लोकाश्च ते सुवितता: खलु दर्शिता वै ।
नीता: सुखस्य भवने परमां च कोटिं यद्दर्शनं तव भवानि महाप्रभावम् ॥८॥
नाहं भवो न च विरिञ्चि विवेद मात: कोsन्यो हि वेत्ति चतितं तव दर्विभाव्यम् ।
कानीह सन्ति भुवनानि महाप्रभावे ह्यस्मिन्भवानि रचिते रचनाकलापे ॥९॥
अस्माभिरत्र भुवने हरिरन्य एव दृष्ट: शिव: कमलज: प्रथितप्रभाव:।
अन्येषु देवि भुवनेषु न सन्ति किं ते किं विद्म देवि विततं तव सुप्रभावम् ॥१०॥
याचेम्ब ! तेऽघ्रिं-कमलं प्रणिपत्यकामम् चित्ते सदा वसतु रुपमिदं तवैतत् ।
नामापि वक्त्र-कुहरे सततं तवैव सन्दर्शनं तव पदाम्बुजयोः सदैव ॥११॥
भृत्योsयमस्ति सततं मयि भावनीयं त्वां स्वामिनीति मनसा ननु चिन्तयामि।
एषाssवयोरविरता किल देवि भूयाद्वयाप्ति: सदैव जननीसुतयोरिवार्ये ॥१२॥
त्वं वेत्सि सर्वमखिलं भुवनप्रपञ्चं सर्वज्ञता परिसमाप्तिनितान्तभूमि:।
किं पामरेण जगदम्ब निवेदनीयं यद्युक्तमाचर भवानि तवेङ्गितं स्यात् ॥१३॥
ब्रह्मा सृजत्यवति विष्णुरुमापतिश्च संहारकारक इयं तु जने प्रसिद्धि:।
किं सत्यमेतदपि देवि तवेच्छया वै कर्तूं क्षमा वयमजे तव शक्तियुक्ता:॥१४॥
धात्री धराधरसुते न जगद् बिभर्ति आधारशक्तिरखिलं तव वै बिभर्ति।
सूर्योsपि भाति वरदे प्रभाया युतस्ते त्वं सर्वमेतदखिलं विरजा विभासि॥१५॥
ब्रह्माsहमीश्वरवर: किल ते प्रभावात्सर्वे वयं जनियुता न यदा तु नित्या:।
कैsन्ये सुरा: शतमखप्रमुखाश्च नित्या नित्या त्वमेव जननी प्रकृति: पुराणा॥१६॥
त्वं चेद्भवानि दयसे पुरुषं पुराणं जानेsहमद्य तव सन्निधिग: सदैव।
नोचेदहं विभुरनादिरनीह ईशो विश्वात्मधीरिति तम:प्रकृति: सदैव॥१७॥
विद्या त्वमेव ननु बुद्धिमतां नराणाम् शक्तिस्त्वमेव किल शक्ति-मतां सदैव।
त्वं कीर्ति-कान्ति-कमलामल-तुष्टि-रुपा मुक्तिप्रदा विरतिरेव मनुष्यलोके॥१८॥
गायत्र्यसि प्रथम वेदकला त्वमेव स्वाहा स्वधा भगवती सगुणार्धमात्रा।
आम्नाय एव विहितो निगमो भवत्या सञ्जीवनाय सततं सुरपूर्वजानाम्॥१९॥
मोक्षार्थमेव रचयस्यखिलं प्रपञ्चम् तेषां गता: खलु यतो ननु जीवभावम्।
अंशा अनादि निधनस्य किलानघस्य पूर्णार्णवस्य वितता हि यथा तरंगा॥२०॥
जीवो यदा तु परिवेत्ति तवैव कृत्यम् त्वं संहरस्यखिलमेतदिति प्रसिद्धम्।
नाट्यं नटेन रचितं वितथेऽन्तरंगे कार्ये कृते विरमसे प्रथितप्रभावा॥२१॥
त्राता त्वमेव मम मोहमयाद् भवाब्धेः त्वामम्बिके सततमेमि महार्तिहे च।
रागादिभिर्विरचिते वितथे किलान्ते मामेव पाहि बहुदुःखकरे च काले॥२२॥
नमो देवि महाविद्ये नमामि चरणौ तव ।
सदा ज्ञानप्रकाशं मे देहि सर्वार्थदे शिवे ॥२३॥
॥ इति श्रीमद् देवीभागवते महापुराणे तृतीयस्कन्धे विष्णुना कृतं देवीस्तोत्रं सम्पूर्णम्॥
S’rî Bhagavân said :-- Salutation to the Devî Prakriti, the Creatrix; I bow down again and again to Thee. Thou art all-auspicious and grantest the desires of Thy devotees; Thou art of the nature of Siddhi (success) and Vriddhi (increase). I bow down again and again to Thee. I bow down to the World Mother, Who is of the nature of Everlasting Existence, Intelligence and Bliss. O Devî! Thou createst, preservest and destroyest this Universe; Thou dost the Pralaya (the great Dissolution) and showest favour to the created beings. Thus Thou art the Authoress of the above five fold things that are done; so, O Bhuvanes’varî, I bow down to Thee! Thou art the great efficient and material cause of the changeful. Thou art the Unchangeable, Immoveable Consciousness; Thou art the half letter (Ardhamâtrâ), Hrillekhâ (the consciousness that ever pervades both inside and outside the Universe); Thou art the Supreme Soul and the individual soul. Salutation again and again to Thee.
O Mother! I now realise fully well that this whole Universe rests on Thee; it rises from Thee and again melts away in Thee. The creation of this Universe shews Thy infinite force. Verily, Thou art become Thyself all these Lokas (regions). During the time of creation Thou createst the two formless elements akâsâ and Vâyu and the three elements with form, fire, water, and earth; then with these Thou createst the whole Universe and shewest this to the Enjoyer Purusa, who is of the nature of consciousness, for His satisfaction. Thou again dost become the material cause of the twentythree (23) Tattvas, Mahat, etc., as enumerated in the Sânkhya system and appearest to us like a mirage.
O Mother! Were it not for Thee, no object would be visible, Thou pervadest the
whole Universe. It is for this reason that those persons that are wise declare that even the Highest Purusa can do no work without Thy aid.
O Devî! Thou createst and art giving satisfaction to the whole Universe by Thy
power; again at the time of Pralaya Thou swallowest forcibly all these that are seen. So, O Devî! Who can fathom Thy powers? O Mother! Thou didst save us from the hands of Madhu and Kaitabha. Then Thou hast brought us to this Mani Dvîpa and shewed us Thy own form, all the extended regions and immense powers and given us exquisite delight and joy. This is the highest place of happiness.
O Mother! When I Myself, S'ankara and Brahmâ or any one of us is unable to
fathom Thy inconceivable glory, who else can then ascertain? O Bhavânî! Who knows, how many more than the several regions that we saw reflected in thy nails of Thy feet, exist in Thy creation. O One endowed with infinitely great powers! O Devî! we saw another Visnu, another Hara, another Brahmâ, all of great celebrity in the Universe exhibited by Thee; who knows how many other such Brahmâs, etc., exist in Thy other Universes! Thy glory is infinite.
O Mother! I bow down again and again to Thy lotus feet and pray to Thee that may Thy this form exist always in my mind. May my mouth always utter Thy name and may my two eyes see always Thy lotus feet.
O Revered One! May I remember Thee as my Goddess and may'st Thou constantly look on myself as Thy humble servant. O Mother! What more shall I say than this :- May this relation as mother and son always exist between Thee and me.
O World-Mother! There is nothing in this world that is not known to Thee for Thou art omniscient. So O Bhavânî! What more shall my humble self declare to Thee! Now dost Thou do whatever Thou desirest. O Devî! The rumour goes that Brahmâ is the Creator, Visnu is the Preserver, and Mahes'vara is the Destroyer! Is this true? O Eternal One! It is through Thy Will power, through Thy force, that we create, preserve and destroy.
O Daughter of the Himalaya mountain! The earth is supporting this Universe; it is Thy endless might that is holding all this made of five elements.
O Grantress of boons! It is through Thy power and lustre that the Sun is lustrous and becomes visible. Though Thou art the attributeless Self, yet by Thy Mâyic power Thou appearest in the form of this Prapancha Universe. When Brahmâ, Mahes'a, and I myself take birth by Thy power and are not eternal, what more can be said of Indra and other Devas than this that they are mere temporary things and created. It is only Thou that art Eternal, Ancient Prakriti and the Mother of this Universe.
O Bhavânî! Now I realise from my remaining with Thee, that it is Thou that dost impart, out of mercy, the Brahmâ vidyâ to the ancient Purusa; and thus He can realise His eternal nature. Otherwise He will remain always under delusion that He is the Lord, He is the Purusa without beginning, that He is good and the Universal Soul, and thus suffers under various forms of egoism (Ahamkâra). Thou art the Vidyâ of the intelligent persons and the S’akti of the beings endowed with force; Thou art Kîrtî (fame), Kânti (lustre), Kamalâ (wealth) and the spotless Tusti (peace, happiness). Amongst men, Thou art the dispassion, leading to Mukti (complete freedom from bondage). Thou art the Gâyatri, the mother of the Vedas; and Thou art Svahâ, Svadhâ, etc. Thou art the Bhâgavatî, of the nature of the three Gunas; Thou art the half mâtrâ (half the upper stroke of a letter), the fourth state, transcending the Gunas. It is Thou that givest always the S’âstras for the preservation of the Devas and the Brâhmanas. It is Thou that hast expanded and manifested this whole phenomenon of the visible Universe for the liberation of the embodied souls (Jîvas), the parts of the pure holy Brâhman, the Full, the Beginningless, the Deathless, forming the waves of the lnfinite expanse of ocean. When the Jîva comes to know internally and becomes thoroughly conscious that all this is Thy work, Thou createst and destroyest, that all this is Thy Mâyic pastime, false, like the parts of an actor in a theatrical play, then and then only he desists for ever from his part in this Theatre of world.
O Mother! O Destroyer of the greatest difficulties! I always take refuge unto Thee. Thou dost save me from this ocean of Samsâra, full of Moha (delusion). Let Thou be my Saviour when my end will come, from these infinitely troublesome and unreal pains arising from love and hatred. Obeisance to Thee! O Devî! O Mahâ vidyâ! I fall prostrate at Thy feet.
O Thou, the Giver of all desires! O Auspicious One! Dost Thou give the knowledge that is All-Light to Me.
Thus ends the fourth chapter of the Third Skandha on the hymns to the Great Devî by Visnu in the Mahâpurâna S'rîmad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâs.
