| Sanskrit/Hindi | Translation | Meaning |
| श्री देव्यापराध क्षमापन स्तोत्रं ॥ | ||
| न मन्त्रं नो यन्त्रं तदपि च न जाने स्तुतिमहो न चाह्वानं ध्यानं तदपि च न जाने स्तुतिकथा: । न जाने मुद्रास्ते तदपि च न जाने विलपनं परं जाने मातस्त्वदनुसरणं क्लेशहरणम् ॥ १ ॥ |
Na Matram No Yantram Tad-Api Ca Na Jaane Stutim-Aho Na Ca-[A]ahvaanam Dhyaanam Tad-Api Ca Na Jaane Stuti-Kathaah | Na Jaane Mudraas-Te Tad-Api Ca Na Jaane Vilapanam Param Jaane Maatas-Tvad-Anusarannam Klesha-Harannam ||1|| |
(O Mother) Neither Your Mantra, Nor Yantra (do I know); And Alas, Not even I know Your Stuti (Eulogy), I do not know how to Invoke You through Dhyana (Meditation); (And Alas), Not even I know how to simply recite Your Glories (Stuti-Katha), I do not know Your Mudras (to contemplate on You); (And Alas), Not even I know how to simply Cry for You, However, one thing I know (for certain); By following You (somehow through rememberance however imperfectly) will take away all my Afflictions (from my Mind), |
| विधेरज्ञानेन द्रविणविरहेणालसतया विधेयाशक्यत्वात्तव चरणयोर्या च्युतिरभूत् । तदेतत्क्षन्तव्यं जननि सकलोद्धारिणि शिवे कुपुत्रो जायेत क्वचिदपि कुमाता न भवति ॥ २ ॥ |
Vidher-Ajnyaanena Dravinna-Virahenna-Alasatayaa Vidheya-Ashakyatvaat-Tava Carannayoryaa Cyutir-Abhuut | Tad-Etat Kssantavyam Janani Sakalo[a-U]ddhaarinni Shive Kuputro Jaayeta Kvacid-Api Kumaataa Na Bhavati ||2|| |
(O Mother) Due to Ignorance of the Vidhis (Injunctions of Worship), and due to lack of Wealth, as well as due to my Indolent (Lazy) nature, (Since) It was not possible for me to serve Your Lotus Feet; there have been Failures on the performance of my duties (I admit that),(But) All these are pardonable (by You), O Mother; because You are the Saviour of All, O Shivaa (Auspicious Mother), There can be Kuputra (fallen disobedient son turning away from Mother), but there can never be Kumata (Mother turning away from son permanently), |
| पृथिव्यां पुत्रास्ते जननि बहव: सन्ति सरला: परं तेषां मध्ये विरलतरलोSहं तव सुत: । मदीयोSयं त्याग: समुचितमिदं नो तव शिवे कुपुत्रो जायेत क्वचिदपि कुमाता न भवति ॥ ३ ॥ |
Prthivyaam Putraas-Te Janani Bahavah Santi Saralaah Param Tessaam Madhye Virala-Taralo[a-A]ham Tava Sutah | Madiiyo-[A]yam Tyaagah Samucitam-Idam No Tava Shive Kuputro Jaayeta Kvacid-Api Kumaataa Na Bhavati ||3|| |
(O Mother) In this World, there are many many Sons of Yours who are Simple-minded, However, among them I am a rare Son of Yours who is Restless, Because of this only, it is not proper for You to forsake me O Shivaa (Auspicious Mother), (Because) There can be Kuputra (fallen disobedient son turning away from Mother), but there can never be Kumata (Mother turning away from son permanently), |
| जगन्मातर्मातस्तव चरणसेवा न रचिता न वा दत्तं देवि द्रविणमपि भूयस्तव मया । तथापि त्वं स्नेहं मयि निरुपमं यत्प्रकुरुषे कुपुत्रो जायेत क्वचिदपि कुमाता न भवति ॥ ४ ॥ |
Jaganmaatar-Maatas-Tava Caranna-Sevaa Na Racitaa Na Vaa Dattam Devi Dravinnam-Api Bhuuyas-Tava Mayaa | Tathaa-[A]pi Tvam Sneham Mayi Nirupamam Yat-Prakurusse Kuputro Jaayeta Kvacid-Api Kumaataa Na Bhavati ||4|| |
O Jaganmata (Mother of the World), O Mother, I have never Served Your Lotus Feet, Neither have I offered, O Devi, abundant Wealth at Your Lotus Feet (during Worship), Inspite of this, You have maintained Your Motherly Love towards me which is incomparable, (Because) There can be Kuputra (fallen disobedient son turning away from Mother), but there can never be Kumata (Mother turning away from son permanently), |
| परित्यक्ता देवा विविधविधिसेवाकुलतया मया पंचाशीतेरधिकमपनीते तु वयसि । इदानीं चेन्मातस्तव यदि कृपा नापि भविता निरालम्बो लम्बोदरजननि कं यामि शरणम् ॥ ५ ॥ |
Parityaktaa Devaa Vividha-Vidha-Sevaa-Kulatayaa Mayaa Pan.caashiiter-Adhikam-Apaniite Tu Vayasi | Idaaniim Cenmaatas-Tava Yadi Krpaa Na-Api Bhavitaa Niraalambo Lambodara-Janani Kam Yaami Sharannam ||5|| |
(O Mother) Letting go (i.e. Left or Never undertaking) the various Ritualistic Worship services of the Devas, by me, more than Eighty Five years of my life has passed,Even at this moment (nearing death), if Your Grace do not descend, O Mother (Who is) of the form of Bliss-Consciousness, Where will this Niralamba (one without any support) seek Refuge, O Lambodara Janani (Mother of Lambodara or Ganesha), |
| श्वपाको जल्पाको भवति मधुपाकोपमगिरा निरातंको रंको विहरति चिरं कोटिकनकै: । तवापर्णे कर्णे विशति मनुवर्णे फलमिदं जन: को जानीते जननि जपनीयं जपविधौ ॥ ६ ॥ |
Shvapaako Jalpaako Bhavati Madhupaako[a-U]pama-Giraa Niraatangko Rangko Viharati Ciram Kotti-Kanakaih | Tava-Aparnne Karnne Vishati Manu-Varnne Phalam-Idam Janah Ko Jaaniite Janani Japaniiyam Japa-Vidhau ||6|| |
(O Mother) A Swapaka (a Dog-Eater or Chandala) (from whose mouth nothing much comes out in terms of good speech) becomes Jalpaka (Talkative) with Speech like a Madhupaka (from whose mouth good speech comes out like Honey) (by Your Grace),A Ranka (Poor and Miserable) becomes Niratanka (Free from Fear) forever, and moves about having obtained Million Gold (by Your Grace), O Aparna (another name of Devi Parvati), when Your Prayer (and Glory) enter one’s Ear (and sits in the Heart), such is the Result, (Then) Who among men can know, O Mother, the destiny which Your Holy Japa can unfold? |
| चिताभस्मालेपो गरलमशनं दिक्पटधरो जटाधारी कण्ठे भुजगपतिहारी पशुपति: । कपाली भूतेशो भजति जगदीशैकपदवीं भवानि त्वत्पाणिग्रहणपरिपाटीफलमिदम् ॥ ७ ॥ |
Citaa-Bhasmaa-Lepo Garalam-Ashanam Dik-Patta-Dharo Jattaa-Dhaarii Kanntthe Bhujaga-Pati-Haarii Pashupatih | Kapaalii Bhuutesho Bhajati Jagadiishai[a-E]ka-Padaviim Bhavaani Tvat-Paanni-Grahanna-Paripaattii-Phalam-Idam ||7|| |
(O Mother) (Lord Shankara), Who is smeared with Chitabhasma (Ashes from the Cremation Ground), Whose Food is the Poison, Whose Clothes are the Directions, Who carry Matted Hairs on His Head, Who wear the Garland of the king of Snakes around His Neck; (Inspite of all this He is called) Pashupati (The Lord of the Pashus or Living Beings),He carries a Begging Bowl of Skull in His Hand but is worshipped as Bhutesha (The Lord of the Bhutas or Beings) and got the title of Jagadisha Eka (One Lord of the Universe), O Bhavani, all this is because of the result of Your Pani Grahana (Accepting Your Hand in Marriage), |
| न मोक्षस्याकाड़्क्षा भवविभववाण्छापि च न मे न विज्ञानापेक्षा शशिमुखि सुखेच्छापि न पुन: । अतस्त्वां संयाचे जननि जननं यातु मम वै मृडानी रुद्राणी शिव शिव भवानीति जपत: ॥ ८ ॥ |
Na Mokssasya-[A]akaangkssaa Bhava-Vibhava-Vaan.chaa-[A]pi Ca Na Me Na Vijnyaana-Apekssaa Shashi-Mukhi Sukhe[a-I]ccha-Api Na Punah | Atas-Tvaam Samyaace Janani Jananam Yaatu Mama Vai Mrddaanii Rudraannii Shiva Shiva Bhavaani-Iti Japatah ||8|| |
(O Mother) I do not have the desire for Moksha (Liberation); Neither have I the desire for Worldly Fortune, Neither do I long for Worldly Knowledge, O Shashi Mukhi (The Moon-Faced One); I do not have the desire for enjoying the Worldly comforts again, Henceforth I implore You, O Mother, May You direct my life towards (the rememberance of Your Names), (The string of Your Holy Names) Mridani Rudrani Shiva Shiva Bhavani; May my future life be spent in performing Japa of Your Holy Names, |
| नाराधितासि विधिना विविधोपचारै: किं रुक्षचिन्तनपरैर्न कृतं वचोभि: । श्यामे त्वमेव यदि किंचन मय्यनाथे धत्से कृपामुचितमम्ब परं तवैव ॥ ९ ॥ |
Na-[A]araadhitaasi Vidhinaa Vividho[a-U]pacaaraih Kim Rukssa-Cintana-Parair-Na Krtam Vacobhih | Shyaame Tvameva Yadi Kin.cana Mayy-Anaathe Dhatse Krpaam-Ucitam-Amba Param Tavai[a-E]va ||9|| |
(O Mother) I have not worshipped You as prescribed by tradition with various rituals, (On the other hand) What rough thoughts did my mind not think and my speech utter? O Shyama, inspite of this, if You indeed, to a little extent, to this orphan, have extended Your Grace, O Supreme Mother, It indeed only becomes You (i.e. is possible for You), |
| आपत्सु मग्न: स्मरणं त्वदीयं करोमि दुर्गे करुणार्णवेशि । नैतच्छठत्वं मम भावयेथा: क्षुधातृषार्ता जननीं स्मरन्ति ॥ १० ॥ |
Aapatsu Magnah Smarannam Tvadiiyam Karomi Durge Karunnaa-[A]rnnav[a-Ii]eshi | Nai[a-E]tac-Chattha-Tvam Mama Bhaavayethaah Kssudhaa-Trssaa-[Aa]rtaa Jananiim Smaranti ||10|| |
(O Mother) I have sunk in Misfortunes and therefore remembering You now (which I never did before), O Mother Durga, (You Who are) an Ocean of Compassion, (Therefore) do not think of me as false (and my invocation as pretence), (Because) When children are afflicted with Hunger and Thirst, they naturally remember their Mother (only), |
| जगदम्ब विचित्रमत्र किं परिपूर्णा करुणास्ति चेन्मयि । अपराधपरम्परावृतं न हि माता समुपेक्षते सुतम् ॥ ११ ॥ |
Jagadamba Vicitram-Atra Kim Paripuurnnaa Karunnaa-[A]sti Cenmayi | Aparaadha-Paramparaa-Param Na Hi Maataa Samupekssate Sutam ||11|| |
O Jagadamba (Mother of the Universe), What is surprising in this! The graceful Compassion of the (Blissful) Mother always remains fully filled, (Because) Inspite of the son committing Mistakes after Mistakes, The Mother never abandons the son, |
| मत्सम: पातकी नास्ति पापघ्नी त्वत्समा न हि । एवं ज्ञात्वा महादेवि यथा योग्यं तथा कुरु ॥ १२ ॥ |
Matsamah Paatakii Naasti
Paapa-Ghnii Tvatsamaa Na Hi | Evam Jnyaatvaa Mahaadevi Yathaa-Yogyam Tathaa Kuru ||12|| |
(O Mother) There is no one as Fallen like me, and there is no one as Uplifting ( by removing Sins ) like You, Considering thus, O Mahadevi, Please do whatever is proper (to save me). |
Benefits of Mata Durga Kshama Prarthna Stotram:
- Entwined Threads of Redemption: Within the verses of the stotram, a labyrinthine entreaty weaves itself—a delicate tapestry seeking forgiveness from the divine embrace of Goddess Durga. A whispered supplication that beckons individuals to peer unflinchingly into the mirror of their errors, a mirror that reflects both heart’s missteps and mind’s misgivings. An elusive dance unfolds—a dance of humility, an unburdening plea for absolution, an aspiration for a sanctified sanctum within.
- The Unshackling Embrace: As the stotram’s syllables tumble forth, they bear upon their cadence the weight of bygone guilt and the specters of remorse. It is a sonorous key that opens the prison of regrets, granting passage into a realm unshackled from the chains of negative reverberations. Thus, it is a liberation—an exhale of pent-up emotions, the parchment upon which one scripts anew the chapters of existence, illuminated by the effulgence of a rejuvenated perspective.
- A Quenching Balm: In the act of beseeching pardon and relinquishing imperfections to the celestial ether, a potent elixir of emotional restoration is stirred. The once stagnant pool of suppressed sentiments finds its current, forging rivulets of catharsis. It is a mending of the heart’s tapestry, threading together emotional sinews that had frayed with time’s passage.
- Bridging the Abyss: With each repetition, the stotram binds the mortal coil to the ethereal realms, creating a filigree bridge of devotion that spans the chasm between devotee and deity. The sacred incantations etch reverence deep into the soul’s fabric, braiding faith into a rope that tethers the two worlds in sacred harmony.
- Saplings of Ascension: The stotram, a chalice of contrition and introspection, nurtures the germination of the spirit. It is the rain that feeds the saplings of spiritual growth, coaxing them skyward. Through its verses, a voyage of self-discovery is embarked upon—an odyssey of becoming, where the self evolves in symbiosis with the divine essence it seeks.
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