Keelaka Stotram in Sanskrit, English with Meaning

Keelaka Stotram

मार्कण्डेय उवाच
विशुद्धज्ञानदेहाय त्रिवेदीदिव्यचक्षुषे ।
श्रेयः प्राप्तिनिमित्ताय नमः सोमार्धधारिणे ॥१॥

ṃārkannddeya ūvāca
Viśuddha-Jnyāna-ḍehāya ṭri-Vedī-ḍivya-Cakssusse |
ṣreyah Prāpti-ṇimittāya ṇamah Soma-ārdha-ḍhārinne ||1||

Sage Markandeya said: (I offer my salutations to the one) the essence of whose form is that of pure knowledge (of absolute consciousness) [vishuddha-jnana-dehaya] and whose three divine eyes form the three vedas [tri-vedi-divya-cakssusse],
to imbibe that auspiciousness (of pure knowledge). I meditate on Shiva and Shakti in their conscious blissful form. I offer my salutations to Shiva who bears the half-of-soma (soma means moon) and also to Shakti who bears half-of-soma (in her body as ardhanareeswara. Soma here is Shiva). Therefore, she has the same qualities of Shiva, of visuddha jnana deha and trivedi divya cakssu. Keelaka is pin or nail. The conscious form of Shakti is pinned to all the mantras of devi mahatmyam as the underlying principle through the keelaka stotram.

सर्वमेतद् विजानीयान्मन्त्राणामपि कीलकम् ।
सोऽपि क्षेममवाप्नोति सततं जाप्यतत्परः ॥२॥

Sarvam-ĕtad Vijānīyān-ṃantrānnām-āpi k͟hīlakam |
So-[ā]pi k͟hssemam-āvāpnoti Satatam Jāpya-ṭatparah ||2||

All these hymns of Keelaka stotram, one should know, are indeed the keelaka (pin or nail) by which the mantras (of devi mahatmyan are pinned) (i.e. by which the underlying principle of the conscious form of devi are pinned), he who devotes himself to continuously chant these hymns, indeed attains tranquility of mind (i.e. he who continuously meditates on the conscious form of devi in the heart indeed attains tranquility of mind).

सिद्ध्यन्त्युच्चाटनादीनि कर्माणि सकलान्यपि ।
एतेन स्तुवतां देविं स्तोत्रवृन्देन भक्तितः ॥३॥

Siddhyanty[i]-ūccāttana-[ā]adīni k͟harmānni Sakalāny[i]-āpi |
ĕtena Stuvatām ḍevim Stotra-Vrndena Bhaktitah ||3||

He accomplishes uccatana (eradication of inner enemies) to the very root, and all related (spiritual) accomplishments, by extolling the devi with devotional fervour with this collection of hymns.

न मन्त्रो नौषधं तत्र न किञ्चिदपि विद्यते ।
विना जप्येन सिद्धयेत्तु सर्वमुच्चाटनादिकम् ॥४॥

ṇa ṃantro ṇa-[ā]ussadham ṭatra ṇa k͟hin.cid-āpi Vidyate |
Vinā Japyena Siddhayet-ṭu Sarvam-ūccāttana-[ā]adikam ||4||

There are no mantras (hymns) or ousadha (medicine) available, even a trace (which can accomplish uccatana), without chanting (any mantras) one accomplishes uccatana (eradication of inner enemies), all to its very root (by meditating on the conscious form of devi in the heart while reciting the devi mahatmyam).(here reciting devi mahatmyam is not like chanting any mantra to obtain the fruit of uccatana, but for meditation on the conscious form of devi and merging our ego in her.)

समग्राण्यपि सेत्स्यन्ति लोकशङ्कामिमां हरः ।
कृत्वा निमन्त्रयामास सर्वमेवमिदं शुभम् ॥५॥

Samagrānny[i]-āpi Setsyanti l̤oka-ṣangkām-īmām ḥarah |
k͟hrtvā ṇimantrayāmāsa Sarvam-ĕvam-īdam ṣubham ||5||

People had this doubt, how can it be that everything is indeed accomplished (uccatana and other fruits) by reciting the devi mahatmyam which appears to be full of violence; Lord Shiva summoned and pinned the underlying principle of the conscious form of devi to all the mantras of devi mahatmyam; and having done that all this indeed became auspicious (i.e. now the violence in the battlefield became the auspicious force purging us from within).

स्तोत्रं वै चण्डिकायास्तु तच्च गुह्यं चकार सः ।
समाप्नोति स पुण्येन तां यथावन्निमन्त्रणाम् ॥६॥

Stotram Vai Cannddikāyās-ṭu ṭac-Ca ġuhyam Cakāra Sah |
Samāpnoti Sa Punnyena ṭām ẏathāvan-ṇimantrannām ||6||

That stotra of devi Chandika (i.e. Keelaka stotra), lord Shiva indeed made it hidden (behind every mantra of devi mahatmyam) thus making the conscious form of devi as the object of meditation, he achieves everything by her auspiciousness, when she is invoked in the right manner by meditating on her eternal conscious form.

सोऽपि क्षेममवाप्नोति सर्वमेव न संशयः ।
कृष्णायां वा चतुर्दश्यामष्टम्यां वा समाहितः ॥७॥

So-[ā]pi k͟hssemam-āvāpnoti Sarvam-ĕva ṇa Samśayah |
k͟hrssnnāyām Vā Caturdaśyām-āssttamyām Vā Samāhitah ||7||

He indeed attains tranquility of mind and all other fruits, there is no doubt about it, he who meditates (on the devi) on Krishna paksha chaturdashi or ashtami of a month.

ददाति प्रतिगृह्णाति नान्यथैषा प्रसीदति ।
इत्थंरूपेण कीलेन महादेवेन कीलितम् ॥८॥

ḍadāti Pratigrhnnāti ṇa-ānyathai[ā-ĕ]ssā Prasīdati |
īttham-ṟūpenna k͟hīlena ṃahādevena k͟hīlitam ||8||

While meditating on the conscious form of devi during recitation of devi mahatmyam, he should give himself in surrender to her lotus feet, and receive in return her grace; Otherwise she is not pleased (by mechanical recitation of devi mahatmyam bereft of devotion), in this manner, by the keela (pin of keelaka stotram) Mahadeva pinned the mantras of devi mahatmyam (making the meditation on the conscious form of devi the central theme).

यो निष्कीलां विधायैनां चण्डीं जपति नित्यशः ।
स सिद्धः स गणः सोऽथ गन्धर्वो जायते ध्रुवम् ॥९॥

ẏo ṇisskīlām Vidhāyai[a-ĕ]nām Cannddīm Japati ṇityaśah |
Sa Siddhah Sa ġannah Sotha ġandharvo Jāyate ḍhruvam ||9||

He who after unpinning the keelaka makes her manifest (i.e. invokes her conscious form in the heart), and then recites the chandi, by constantly dwelling (on her conscious form), he becomes a siddha (spiritually accomplished), he becomes a gana (an attendent of the devi), he becomes a gandharva (celestial singer who glorifies the devi), truly.

न चैवापाटवं तस्य भयं क्वापि न जायते ।
नापमृत्युवशं याति मृते च मोक्षमाप्नुयात् ॥१०॥

ṇa Cai[a-ĕ]va-āpāttavam ṭasya Bhayam k͟hvāpi ṇa Jāyate |
ṇa-āpamrtyu-Vaśam ẏāti ṃrte Ca ṃokssam-āapnuyāt ||10||

He indeed does not become handicapped (prematurely) with major diseases; fear does not rise in him anywhere (which leads to unnecessary anxiety), he does not become victim of premature death; and after death attains moksha (liberation).

ज्ञात्वा प्रारभ्य कुर्वीत ह्यकुर्वाणो विनश्यति ।
ततो ज्ञात्वैव सम्पूर्णमिदं प्रारभ्यते बुधैः ॥११॥

Jnyātvā Prārabhya k͟hurvīta ḥy[i]-ākurvānno Vinaśyati |
ṭato Jnyātvai[ā-ĕ]va Sampūrnnam-īdam Prārabhyate Budhaih ||11||

Only after knowing (the keelakam), he should begin (reciting the devi mahatmyam); if not done in this manner, he is deprived (of the fruits of recitation), therefore only after knowing this fully (i.e. understanding the keelaka fully), the wise men begin reciting the devi mahatmyam.

सौभाग्यादि च यत्किञ्चिद् दृश्यते ललनाजने ।
तत्सर्वं तत्प्रसादेन तेन जप्यमिदं शुभम् ॥१२॥

Saubhāgya-[ā]adi Ca ẏatkin.cid ḍrśyate l̤alanā-Jane |
ṭat-Sarvam ṭat-Prasādena ṭena Japyam-īdam ṣubham ||12||

Whatever good fortune, beauty, charm and the like are seen in women, all that is the result of your grace; Therefore women should chant this auspicious stotra and meditate on the auspicious form of the devi.

शनैस्तु जप्यमानेऽस्मिन् स्तोत्रे सम्पत्तिरुच्चकैः ।
भवत्येव समग्रापि ततः प्रारभ्यमेव तत् ॥१३॥

ṣanaistu Japyamāne-[ā]smin Stotre Sampattir-ūccakaih |
Bhavaty[i]-ĕva Samagra-āpi ṭatah Prārabhyam-ĕva ṭat ||13||

If this stotra is chanted gently (without haste) (meditating on its true import), one attains (spiritual) wealth of the highest kind, one indeed becomes the whole (i.e. fragmentation of the ego gradually melts and one feels the conscious form of devi behind everything); therefore, one should undertake the chanting of this keelaka.

ऐश्वर्यं यत्प्रसादेन सौभाग्यारोग्यसम्पदः ।
शत्रुहानिः परो मोक्षः स्तूयते सा न किं जनैः ॥१४॥

āiśvaryam ẏat-Prasādena Saubhāgya-[ā]arogya-Sampadah |
ṣatru-ḥānih Paro ṃokssah Stūyate Sā ṇa k͟him Janaih ||14||

By whose grace divine qualities (aishwaryam) are awakened; by whose presence good fortune (saubhagya), health (freedom from disease) (arogya) and wealth (sampada) are manifested, by whose mercy enemies are eradicated; (and) by whose special grace one finally attains the highest liberation (moksha); why should’nt she be praised by the people (who is all-merciful)?

चण्डिकां हृदयेनापि यः स्मरेत् सततं नरः ।
हृद्यं काममवाप्नोति हृदि देवी सदा वसेत् ॥१५॥

Cannddikām ḥrdayena-āpi ẏah Smaret Satatam ṇarah |
ḥrdyam k͟hāmam-āvāpnoti ḥrdi ḍevī Sadā Vaset ||15||

The person who constantly remembers (the conscious form of) devi Chandika with devotion, attains his innermost longing; and devi always dwells in his heart.

अग्रतोऽमुं महादेवकृतं कीलकवारणम् ।
निष्किलञ्च तथा कृत्वा पठितव्यं समाहितैः ॥१६॥

āgrato-[ā]mum ṃahādeva-k͟hrtam k͟hīlaka-Vārannam |
ṇisskilan.-Ca ṭathā k͟hrtvā Patthitavyam Samāhitaih ||16||

First of all, the preventive measure of keelaka created by Mahadeva (i.e. the pin of keelaka) should be unpinned, and then after doing that one should recite (the devi mahatmyam) with concentration (meditating on the conscious form of the devi).

Description

Rishi Markandeya tells his disciples in sixteen shlokas the ways and means of removing obstacles faced by devotees while reading Devi Mahatmya. Reading of Keelakam brings blessings of Devi, spiritual harmony, peace of mind and success in all pursuits.

Other Durga Shlokams

Keelaka Stotram – Durga – In Sanskrit with English Transliteration, Translation and Meaning. Commentary for selected Shlokams.