Hindu Of Universe

“God’s light is within you, It never leaves you.”

Durga Saptashati, means 700 slokas (verses) to Devi Durga, is a part of the Markandeya Purana.

The Markadeya Purana is one among the 18 Puranas.

The Saptashati is also known as Chandi Path or Devi Mahatmya.

The most common and widely recognized is Devimahatmya [The Glory of the Goddess].

The other is Shri Durga Saptashati (Seven Hundred Verses to Sri Durga).

It is divided into 3 parts, dedicated to the Goddess – Kali, Lakshmi and Saraswati.

It is widely considered auspicious to recite the different chapters of the Saptashati on the nine days of Navratri.

The Durga Saptashati is a sacred text used by Hindus for daily chanting to the Divine Mother throughout India.

The original text has been printed in Devanagri type with English translation, and added footnotes.

Three aspects of the Divine Mother are depicted in the book :

  • Mahakali
  • Mahalakshmi
  • Mahasaraswati

Durga Puja
Origin of Durga – The Mythology
Devi is the great goddess of the Hindus,the consort of Shiva and she is worshiped in various forms corresponding to her two aspects: benevolence and fierceness.

She is Uma, “light“; Gauri, “yellow or brilliant”; Parvati, “the mountaineer” ; and Jagatmata, “the-mother- of-the-world” in her milder guise.

The terrible emanations are Durga “the inaccessible” ; Kali, “the black“; Chandi, “the fierce”; and Bhairavi, “the terrible.”

Descent of the Goddess
Durga, a beautiful warrior seated upon a tiger, was the first appearance of the great goddess.

The circumstance of her miraculous arrival was the tyranny of the monster-demon Mahishasur, who through terrific austerities had acquired invincible strength.

The gods were afraid of this water-buffalo bull because neither Vishnu nor Shiva could prevail against him.

It seemed that the joint energy of Shakti was only capable of vanquishing Mahisha, and so it was the eighteen-armed Durga who went out to do battle.

She went to battle on her ferocious mount lion, armed with the weapons given to her by the other Gods.

Durga is one of the angry and aggressive aspects of the goddess Shakti, whose role in Hindu mythology was to fight and conquer demons and also personify the Sakti or female aspect of any male deity.

In the battle, she fought and killed the evil Mahishasura and restored heaven to the Gods.

Since then the goddess is invoked for protection from the powers of evil.

Durga Puja is observed in her honor, to celebrate her victory over evil.

Revered Mother
She has been worshiped from about 400 AD, but probably earlier, to the present.

Her literary references are chiefly the Ramayana and Mahabharata, epic and Puranic texts, and she is mentioned by name in Vedic literature.

In general, Durga is regarded in northern India as the gentle bride epitomizing family unity while in southern India she is revered more in her warrior aspect.

The festival of Dassehra, also known as Vijayadashmi, is one of the fascinating festivals of India and is celebrated with joy and enthusiasm.

According to the great Hindu scripture, the Ramayana, Lord Rama performed chandi-puja (holy prayer).

This was carried out in order to invoke the blessings of Durga Maa for the killing of Ravana, the ten-headed demon king of Sri Lanka who had abducted Seeta, wife of Lord Rama.

Durga Maa divulged the secret to Rama on how he could slay the great Ravana.

Hence upon vanquishing the demon Ravana, Lord Rama with Sita and younger brother Laxmana, returned victorious to his kingdom of Ayodhya on the day which is called ‘Diwali’.

Revelers across northern India re-enact the legend at sundown in a performance called the Ramlila, featuring actors dressed as Rama shooting flaming arrows at effigies stuffed with firecrackers.

Dassera day is considered a most auspicious day.

It is a time-honored belief that if any new venture is started on this day, it is bound to be successful.

Hence, all the undertakings be it laying-in of foundation of a new building, opening of a new commercial establishment or even initiating a child into the world of learning- are started on this day.

Also on this day implements of agriculture, manufacturer’ s machines, the intellectuals pens, the household articles, the children’s school books are placed before the idol of Durga and worshiped.

The Bengali Belief
Sati, the consort of Shiva was the daughter of Daksha Prajaapati a descendant of Bhrama.

Sati had married Shiva against the wishes of her father.

Daksha was sponsoring a sacrifice and attendees came from various parts of the universe.

He invited all of the gods and goddesses except his son in law Shiva.

Against Shiva’s wishes, Sati attended this sacrifice and was insulted by her father.

Unable to bear this insult, Sati immolated herself.

Enraged at the insult and the injury, Shiva destroyed Daksha’s sacrifice, cut off Daksha’s head and when pleaded by other gods, replaced it with that of a goat and restored him to life.

Still berserk with grief, he picked up the remains of Sati’s body, and danced the dance of destruction throughout the Universe.

The other gods intervened to stop this dance, and the disk of Vishnu cut through the corpse of Sati, whose various parts of the body fell at several spots all through the Indian subcontinent and formed the sites of what are known as Shakti Peethas today.

Shiva was finally pacified when the last piece fell off from his shoulder.

Narayana revived sati as Uma for a new life.

Ever since peace was restored, Uma, with her children, Ganesh and Kartick, and with her two ‘sakhis’ – Jaya and Bijaya, comes to visit her parent’s home each year during the season of ‘Sharat’ or autumn when Durga Puja is celebrated.

Mahalaya ushers in the aura of Durga Puja.

The countdown for the Durga Puja begins much earlier, from the day of ‘Janmastami’ .

It is only from the day of Mahalaya that the preparations for the Durga Puja reaches the final stage.

The midnight chants of various hymns of ‘Mahishasura Mardini’ reminds one of the beginning of Durga Puja.

Mahalaya is an auspicious occasion observed seven days before the Durga Puja, and heralds the advent of Durga, the goddess of supreme power.

It’s a kind of invocation or invitation to the mother goddess to descend on earth – “Jago Tumi Jago“.

This is done through the chanting of mantras and singing devotional songs.

The day of Mahalaya is also the day of remembrance.

On this day, people offer ‘tarpan’ in memory of their deceased forefathers.

The banks of River Ganga becomes a sea of humanity.

Priests are seen busy performing ‘Tarpan’ for devotees in groups.

The rituals start from early down and end during the midday.

Devotees and worshipers buy clothes and sweets to offer to their forefathers.

‘Tarpan’ is to be performed in empty stomach.

After offering ‘tarpan’, people eat at the same place.

Sampoorna Durga Saptashati Path

Durga Saptashati which is also known as Devi Mahatmya and Chandi Path is a Hindu religious text describing the victory of the Goddess Durga over the demon Mahishasura. It is part of the Markandeya Purana, written by sage Markandeya.

The text contains Saptashata i.e. 700 verses and because of that the whole composition is known as Durga Saptashati.

The seven hundred verses are arranged into 13 chapters.

For ritual reading purposes a number of subsidiary texts are appended before and after of 700 verses.

A ritualistic reading of Durga Saptashati is part of the Navratri (nine days of worship in the months of April and October) celebrations in the honor of the Goddess Durga.

It is the base and root of the Shakta tradition.

Durga Saptashati Adhyay 1 to 13

  1. Chapter 1 – Slaying of Madhu and Kaitabha

Durga Saptashati Chapter 1 – Slaying of Madhu and Kaitabha

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura.

Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The first chapter of Durga Saptashati is based on “the slaying of Madhu and Kaitabha.”

The Slaying of Madhu and Kaitabha

Meditation of Mahakali : I resort to Mahakali, who has ten faces, ten legs and holds in her hands the sword, disc, mace, arrows, bow, club, spear, missile, human head and conch, who is three-eyed, adorned with ornaments on all her limbs, and luminous like a blue jewel, and whom Brahma extolled in order to destroy Madhu and Kaitabha, when Vishnu was in (mystic) sleep.

Markandeya said ( to his disciple Krasustuki Bhaguri):

॥श्रीदुर्गासप्तशती – प्रथमोऽध्यायः॥

मेधा ऋषि का राजा सुरथ और समाधि को भगवती की महिमा बताते हुए मधु-कैटभ-वध का प्रसंग सुनाना


ॐ प्रथमचरित्रस्य ब्रह्मा ऋषिः, महाकाली देवता, गायत्री छन्दः,
नन्दा शक्तिः, रक्तदन्तिका बीजम्, अग्निस्तत्त्वम्,
ऋग्वेदः स्वरूपम्, श्रीमहाकालीप्रीत्यर्थे प्रथमचरित्रजपे विनियोगः।


ॐ खड्‌गं चक्रगदेषुचापपरिघाञ्छूलं भुशुण्डीं शिरः
शङ्खं संदधतीं करैस्त्रिनयनां सर्वाङ्गभूषावृताम्।
नीलाश्मद्युतिमास्यपाददशकां सेवे महाकालिकां
यामस्तौत्स्वपिते हरौ कमलजो हन्‍तुं मधुं कैटभम्॥१॥

ॐ नमश्चण्डिकायै*
“ॐ ऐं” मार्कण्डेय उवाच॥१॥

सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः।
निशामय तदुत्पत्तिं विस्तराद् गदतो मम॥२॥

महामायानुभावेन यथा मन्वन्‍तराधिपः।
स बभूव महाभागः सावर्णिस्तनयो रवेः॥३॥

स्वारोचिषेऽन्‍तरे पूर्वं चैत्रवंशसमुद्भवः।
सुरथो नाम राजाभूत्समस्ते क्षितिमण्डले॥४॥

तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान्।
बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तदा॥५॥

तस्य तैरभवद् युद्धमतिप्रबलदण्डिनः।
न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः॥६॥

ततः स्वपुरमायातो निजदेशाधिपोऽभवत्।
आक्रान्‍तः स महाभागस्तैस्तदा प्रबलारिभिः॥७॥

अमात्यैर्बलिभिर्दुष्टैर्दुर्बलस्य दुरात्मभिः।
कोशो बलं चापहृतं तत्रापि स्वपुरे ततः॥८॥

ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः।
एकाकी हयमारुह्य जगाम गहनं वनम्॥९॥

स तत्राश्रममद्राक्षीद् द्विजवर्यस्य मेधसः।
प्रशान्‍तश्‍वापदाकीर्णं मुनिशिष्योपशोभितम्॥१०॥

तस्थौ कंचित्स कालं च मुनिना तेन सत्कृतः।
इतश्‍चेतश्‍च विचरंस्तस्मिन्मुनिवराश्रमे॥११॥

सोऽचिन्‍तयत्तदा तत्र ममत्वाकृष्टचेतनः*
मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत्॥१२॥

मद्‌भृत्यैस्तैरसद्‌वृत्तैर्धर्मतः पाल्यते न वा।
न जाने स प्रधानो मे शूरहस्ती सदामदः॥१३॥

मम वैरिवशं यातः कान् भोगानुपलप्स्यते।
ये ममानुगता नित्यं प्रसादधनभोजनैः॥१४॥

अनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृताम्।
असम्यग्व्यशीलैस्तैः कुर्वद्भिः सततं व्ययम्॥१५॥

संचितः सोऽतिदुःखेन क्षयं कोशो गमिष्यति।
एतच्चान्यच्च सततं चिन्तयामास पार्थिवः॥१६॥

तत्र विप्राश्रमाभ्याशे वैश्यमेकं ददर्श सः।
स पृष्टस्तेन कस्त्वं भो हेतुश्‍चागमनेऽत्र कः॥१७॥

सशोक इव कस्मात्त्वं दुर्मना इव लक्ष्यसे।
इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम्॥१८॥

प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम्॥१९॥

वैश्‍य उवाच॥२०॥

समाधिर्नाम वैश्‍योऽहमुत्पन्नो धनिनां कुले॥२१॥

पुत्रदारैर्निरस्तश्‍च धनलोभादसाधुभिः।
विहीनश्‍च धनैर्दारैः पुत्रैरादाय मे धनम्॥२२॥

वनमभ्यागतो दुःखी निरस्तश्चाप्तबन्धुभिः।
सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम्॥२३॥

प्रवृत्तिं स्वजनानां च दाराणां चात्र संस्थितः।
किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम्॥२४॥

कथं ते किं नु सद्‌वृत्ता दुर्वृत्ताः किं नु मे सुताः॥२५॥


यैर्निरस्तो भवाँल्लुब्धैः पुत्रदारादिभिर्धनैः॥२७॥

तेषु किं भवतः स्नेहमनुबध्नाति मानसम्॥२८॥

वैश्य उवाच॥२९॥

एवमेतद्यथा प्राह भवानस्मद्‌गतं वचः॥३०॥

किं करोमि न बध्नाति मम निष्ठुरतां मनः।
यैः संत्यज्य पितृस्नेहं धनलुब्धैर्निराकृतः॥३१॥

पतिस्वजनहार्दं च हार्दि तेष्वेव मे मनः।
किमेतन्नाभिजानामि जानन्नपि महामते॥३२॥

यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु।
तेषां कृते मे निःश्‍वासो दौर्मनस्यं च जायते॥३३॥

करोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम्॥३४॥

मार्कण्डेय उवाच॥३५॥

ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ॥३६॥

समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः।
कृत्वा तु तौ यथान्यायं यथार्हं तेन संविदम्॥३७॥

उपविष्टौ कथाः काश्चिच्चक्रतुर्वैश्‍यपार्थिवौ॥३८॥


भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्व तत्॥४०॥

दुःखाय यन्मे मनसः स्वचित्तायत्ततां विना।
ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि॥४१॥

जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम।
अयं च निकृतः* पुत्रैर्दारैर्भृत्यैस्तथोज्झितः॥४२॥

स्वजनेन च संत्यक्तस्तेषु हार्दी तथाप्यति।
एवमेष तथाहं च द्वावप्यत्यन्तदुःखितौ॥४३॥

दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ।
तत्किमेतन्महाभाग* यन्मोहो ज्ञानिनोरपि॥४४॥

ममास्य च भवत्येषा विवेकान्धस्य मूढता॥४५॥


ज्ञानमस्ति समस्तस्य जन्तोर्विषयगोचरे॥४७॥

विषयश्च* महाभागयाति* चैवं पृथक् पृथक्।
दिवान्धाः प्राणिनः केचिद्रात्रावन्धास्तथापरे॥४८॥

केचिद्दिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः।
ज्ञानिनो मनुजाः सत्यं किं* तु ते न हि केवलम्॥४९॥

यतो हि ज्ञानिनः सर्वे पशुपक्षिमृगादयः।
ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपक्षिणाम्॥५०॥

मनुष्याणां च यत्तेषां तुल्यमन्यत्तथोभयोः।
ज्ञानेऽपि सति पश्यैतान् पतङ्गाञ्छावचञ्चुषु॥५१॥

कणमोक्षादृतान्मोहात्पीड्यमानानपि क्षुधा।
मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति॥५२॥

लोभात्प्रत्युपकाराय नन्वेता*न् किं न पश्‍यसि।
तथापि ममतावर्त्ते मोहगर्ते निपातिताः॥५३॥

महामायाप्रभावेण संसारस्थितिकारिणा*
तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः॥५४॥

महामाया हरेश्‍चैषा* तया सम्मोह्यते जगत्।
ज्ञानिनामपि चेतांसि देवी भगवती हि सा॥५५॥

बलादाकृष्य मोहाय महामाया प्रयच्छति।
तया विसृज्यते विश्‍वं जगदेतच्चराचरम्॥५६॥

सैषा प्रसन्ना वरदा नृणां भवति मुक्तये।
सा विद्या परमा मुक्तेर्हेतुभूता सनातनी॥५७॥

संसारबन्धहेतुश्‍च सैव सर्वेश्‍वरेश्‍वरी॥५८॥


भगवन् का हि सा देवी महामायेति यां भवान्॥६०॥

ब्रवीति कथमुत्पन्ना सा कर्मास्याश्च* किं द्विज।
यत्प्रभावा* च सा देवी यत्स्वरूपा यदुद्भवा॥६१॥

तत्सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर॥६२॥


नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम्॥६४॥

तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां मम।
देवानां कार्यसिद्ध्यर्थमाविर्भवति सा यदा॥६५॥

उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते।
योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते॥६६॥

आस्तीर्य शेषमभजत्कल्पान्‍ते भगवान् प्रभुः।
तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ॥६७॥

विष्णुकर्णमलोद्भूतो हन्‍तुं ब्रह्माणमुद्यतौ।
स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः॥६८॥

दृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम्।
तुष्टाव योगनिद्रां तामेकाग्रहृदयस्थितः॥६९॥

विबोधनार्थाय हरेर्हरिनेत्रकृतालयाम्*
विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम्॥७०॥

निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः॥७१॥


त्वं स्वाहा त्वं स्वधां त्वं हि वषट्कारःस्वरात्मिका॥७३॥

सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता।
अर्धमात्रास्थिता नित्या यानुच्चार्या विशेषतः॥७४॥

त्वमेव संध्या* सावित्री त्वं देवि जननी परा।
त्वयैतद्धार्यते विश्वं त्वयैतत्सृज्यते जगत्॥७५॥

त्वयैतत्पाल्यते देवि त्वमत्स्यन्‍ते च सर्वदा।
विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने॥७६॥

तथा संहृतिरूपान्‍ते जगतोऽस्य जगन्मये।
महाविद्या महामाया महामेधा महास्मृतिः॥७७॥

महामोहा च भवती महादेवी महासुरी*
प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी॥७८॥

कालरात्रिर्महारात्रिर्मोहरात्रिश्‍च दारुणा।
त्वं श्रीस्त्वमीश्‍वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा॥७९॥

लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च।
खड्गिनी शूलिनी घोरा गदिनी चक्रिणी तथा॥८०॥

शङ्खिनी चापिनी बाणभुशुण्डीपरिघायुधा।
सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी॥८१॥

परापराणां परमा त्वमेव परमेश्‍वरी।
यच्च किंचित्क्वचिद्वस्तु सदसद्वाखिलात्मिके॥८२॥

तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसे तदा*
यया त्वया जगत्स्रष्टा जगत्पात्यत्ति* यो जगत्॥८३॥

सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्‍वरः।
विष्णुः शरीरग्रहणमहमीशान एव च॥८४॥

कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत्।
सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता॥८५॥

मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ।
प्रबोधं च जगत्स्वामी नीयतामच्युतो लघु॥८६॥

बोधश्‍च क्रियतामस्य हन्‍तुमेतौ महासुरौ॥८७॥


एवं स्तुता तदा देवी तामसी तत्र वेधसा॥८९॥

विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ।

निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः।
उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः॥९१॥

एकार्णवेऽहिशयनात्ततः स ददृशे च तौ।
मधुकैटभो दुरात्मानावतिवीर्यपराक्रमौ॥९२॥

क्रोधरक्‍तेक्षणावत्तुं* ब्रह्माणं जनितोद्यमौ।
समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः॥९३॥

पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः।
तावप्यतिबलोन्मत्तौ महामायाविमोहितौ॥९४॥

उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम्॥९५॥


भवेतामद्य मे तुष्टौ मम वध्यावुभावपि॥९७॥

किमन्येन वरेणात्र एतावद्धि वृतं मम*॥९८॥


वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत्॥१००॥

विलोक्य ताभ्यां गदितो भगवान् कमलेक्षणः*
आवां जहि न यत्रोर्वी सलिलेन परिप्लुता॥१०१॥


तथेत्युक्त्वा भगवता शङ्खचक्रगदाभृता।
कृत्वा चक्रेण वै च्छिन्ने जघने शिरसी तयोः॥१०३॥

एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम्।
प्रभावमस्या देव्यास्तु भूयः श्रृणु वदामि ते॥ ऐं ॐ॥१०४॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
मधुकैटभवधो नाम प्रथमोऽध्यायः॥१॥
उवाच १४, अर्धश्लोकाः २४, श्लोकाः ६६,

Meaning – Durga Saptashati Chapter 1

1-3(१-३) Savarni {Savarni was so called because he was the son of Savarna, Surya’s wife.

He became King Suratha in the second (Svarocisa) manvantara.} son of Surya, is called the eighth Manu.

Listen , while I describe in detail about his birth, how Savarni, illustrious son of Surya, became the lord of the (eighth)Manvantara {One cycle of creation is divided into fourteen manvantaras.

The period ruled over by one Manu is called a Manvantara.

There are, therefore, fourteen Manus as follows: Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata, Savarni, Daksha-savarni, Brahma-savarni, Dharma-savarni, Rudra-savarni, Deva-savarni, and Indra-savarni. } by the grace of Mahamaya {One of the names of the Divine Mother. }.

4-5. In former times there was a king named Suratha, born of the Chitra dynasty, ruling over the whole world in the period of Svarocisa.

He protected his subjects duly like his own children.

At that time the kings, who were the destroyers of the c, became his enemies.

6-7. He, the wielder of powerful weapons, fought a battle with the destroyers of Kolas, but was defeated by them though they were a small force.

Then he returned to his own city, and ruled over his won country.

Then that illustrious king was attacked by those powerful enemies.

8-9. Even in his own city, the king, (now) bereft of strength, was robbed of his treasury and army by his own powerful, vicious and evil-disposed ministers.

Thereafter, deprived of this sovereignty, the king left alone on horse-back for a dense forest, under the pretext of hunting.

10-11. He saw there the hermitage of Medhas- the supreme among the twice-born – inhabited by wild animals which were peaceful, and graced by the disciples of the sage. Entertained by the sage, Suratha spent some time moving about in the hermitage of the great sage.

12-16. There then overcome with attachment, he fell into the thought, ‘I do not know whether the capital (which was) well guarded by my ancestors and recently deserted by me is being guarded righteously or not by my servants of evil conduct.

I do not know what enjoyments my chief elephant, heroic and always elated, and now fallen into the hands of my foes, will get.

Those who were my constant followers and received favor, riches and food from me, now certainly pay homage to other kings.

The treasure which I gathered with great care will be squandered by those constant spendthrifts, who are addicted to improper expenditures.’

17-19. The king was continually thinking of these and other things.

 Near the hermitage of the Brahamana he saw a merchant, and asked him: ‘Ho! Who are you? What is the reason for your coming here? Wherefore do you appear as if afflicted with grief and depressed in mind?’ Hearing this speech of the king, uttered in a friendly spirit, the merchant bowed respectfully and replied to the king.

The merchant said:

20-25. ‘I am a merchant named Samadhi, born in a wealthy family. I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misappropriated my riches, and made me devoid of wealth. Cast out by my trusted kinsmen, I have come to the forest grief-stricken. Dwelling here, I do not know anything as regards good of bad of my sons, kinsmen and wife. At present is welfare or ill-luck theirs at home? How are they? Are my sons living good or evil lives?’ The king said:

26-28. ‘Why is your mind affectionately attached to those covetous folk, your sons, wife and others, who have deprived you of your wealth?’ The merchant said:

29-34. ‘This very thought has occurred to me, just as you have uttered it. What can I do? My mind does not become hard; it bears deep affection to those very persons who have driven me out in their greed for wealth, abandoning love for a father and attachment to one’s master and kinsmen. I do not comprehend although, I know it. O noble hearted king, how it is that the mind is prone to love even towards worthless kinsmen. On account of them I heave heavy sighs and feel dejected. What can I do since my mind does not become hard towards those unloving ones? Markandeya said:

35-38. Then O Brahmana, the merchant Samadhi and the noble king together approached the sage (Medhas); and after observing the etiquette worthy of him and as was proper, they sat down and conversed (with him ) on some topics. The king said:

39-45. ‘Sir, I wish to ask you one thing. Be pleased to reply to it. Without the control of my intellect, my mind is afflicted with sorrow. Though I have lost the kingdom, like an ignorant man- though I know it- I have an attachment to all the paraphernalia of my kingdom. How is this, O best of sages? And this merchant has been disowned by this children, wife and servants, and forsaken by his own people; still he is inordinately affectionate towards them. Thus both he and I, drawn by attachment towards objects whose defects we do know, are exceedingly unhappy. How this happens, then, sir, that though we are aware of it, this delusion comes? This delusion besets me as well as him, blinded as we are in respect of discrimination.’ The Rishi said:

46-49. Sir, every being has the knowledge of objects perceivable by the senses. And object of sense reaches it in various ways. Some beings are blind by day, and others are blind by night; some beings have equal sight both by day and night. Human beings are certainly endowed with knowledge, but they are not the only beings ( to be so endowed), for cattle, birds, animals and other creatures also cognize (objects of senses).

50-58. The knowledge that men have, birds and beasts too have; and what they have men also possess; and the rest (like eating and sleeping) is common to both of them. Look at these birds, which though they possess knowledge, and are themselves distressed by hunger are yet, because of the delusion, engaged in dropping grains into the beaks of their young ones.

Human beings are, O tiger among men, attached to their children because of greed for return help.

Do you not see this? Even so men are hurled into the whirlpool of attachment, the pit of delusion, through the power of Mahamaya ( the Great Illusion), who makes the existence of the world possible.

Marvel not at this.

 this Mahamaya is the Yoganidra, of Vishnu, the Lord of the world.

It is by her the world is deluded.

Verily she, the Bhagavati, the Mahamaya forcibly drawing the minds of even the wise, throws them into delusion.

She creates this entire universe, both moving and unmoving.

It is she who, when propitious, becomes a boon-giver to human beings for their final liberation.

She is the supreme knowledge, the cause of final liberation, and eternal; she is the cause of the bondage of transmigration and the sovereign over all lords. The king said:

59-62. ‘Venerable sir, who is that Devi whom you call Mahamaya? How did she come into being, and what is her sphere of action, O Brahmana? What constitutes her nature? What is her form? Wherefrom did she originate? All that I wish to hear from you, O you supreme among the knowers of Brahman.’ The Rishi said:

63-71. She is eternal, embodied as the universe.

By her all this is pervaded. Nevertheless she incarnates in manifold ways; hear it from me.

When she manifests herself in order to accomplish the purposes of the devas, she is said to be born in the world, though she is eternal.

At the end of a kalpa when the universe was one ocean( with the waters of the deluge) and the adorable Lord Vishnu stretched out on Sesa and took the mystic slumber, tow terrible asuras, the well-known Madhu and Kaitabha, sprung into being from the dirt of Vishnu’s ears, sought to slay Brahma; Brahma, the father of beings, was sitting in the lotus( that came out) from Vishnu’s navel.

Seeing these two fierce asuras and Janardhana asleep, and with a view to awakening Hari, (Brahma) with concentrated mind extolled Yoganidra, dwelling in Hari’s eyes.

The resplendent Lord Brahma extolled the incomparable Goddess of Vishnu, Yoganidra, the queen of cosmos, the supporter of the worlds, the cause of the sustentation and dissolution alike (of the universe).

72-74. Brahma said: ‘You are Svaha and Svadha.

You are verily the Vasatkara and embodiment of Svara.

You are the nectar.

O eternal and imperishable One, you are the embodiment of the threefold mantra.

You are half a matra, though eternal.

You are verily that which cannot be uttered specifically.

You are Savitri and the supreme Mother of the devas.

75-77. ‘By you this universe is borne, by you this world is created. By you it is protected, O Devi and you always consume it at the end. O you who are (always) of the form of the whole world, at the time of creation you are of the form of the creative force, at the time of sustentation you are of the form of the protective power, and at the time of the dissolution of the world, you are of the form of the destructive power. You are the supreme knowledge as well as the great nescience, the great intellect and contemplation, as also the great delusion, the great devi as also the great asuri.

78-81. ‘ You are the primordial cause of everything, bringing into force the three qualities. You are the dark night of periodic dissolution. You are the great night of final dissolution, and the terrible night of delusion. You are the goddess of good fortune, the ruler, modesty, intelligence characterized by knowledge, bashfulness, nourishment, contentment, tranquility and forbearance. Armed with sword, spear, club, discus, conch , bow, arrows, slings and iron mace, you are terrible( and at the same time) you are pleasing, yea more pleasing than all the pleasing things and exceedingly beautiful. You are indeed the supreme Isvari, beyond the high and low.

82-87. ‘And whatever of wherever a thing exists, conscient( real) or non-conscient (unreal), whatever power all that possesses is yourself. O you who are the soul of everything, how can I extol you (more than this)? By you, even he who creates, sustains and devours the world, is put to sleep. Who is here capable of extolling you? Who is capable of praising you, who have made all of us- Vishnu, myself and Shiva- take our embodied forms? O Devi, being lauded thus, bewitch these two unassailable asuras Madhu and Kaitabha with your superior powers. Let Vishnu, the Master of the world, be quickly awakened from sleep and rouse up his nature to slay these two great asuras.’ The Rishi said:

88-95. There, the Devi of delusion extolled thus by Brahma, the creator, in order to awaken Vishnu for the destruction of Madhu and Kaitabha, drew herself out from His eyes, mouth, nostrils, arms, heart and breast, and appeared in the sight of Brahma of inscrutable birth. Janardana, Lord of the universe, quitted by her, rose up from His couch on the universal ocean, and saw those two evil(asuras), Madhu and Kaitabha, of exceeding heroism and power, with eyes red in anger, endeavoring to devour Brahma. Thereupon the all-pervading Bhagavan Vishnu got up and fought with the asuras for five thousand years, using his own arms as weapons. And they, frenzied with their exceeding power, and deluded by Mahamaya, exclaimed to Vishnu, ‘ Ask a boon from us.’ Bhagavan(Vishnu) said:

96-98. ‘If you are satisfied with me, you must both be slain by me now. What need is there of any other boon here? My choice is this much indeed.’ The Rishi said:

99-101(९९-१०१). Those two(asuras), thus bewitched (by Mahamaya), gazing then at the entire world turned into water, told Bhagavan, the lotus eyed One, ‘Slay us at the spot where the earth is not flooded with water.’ The Rishi said:

102-104(१०२-१०४). Saying ‘Be it so’, Bhagavan(Vishnu), the great wielder of conch, discus and mace, took them on His loins and there severed their heads with His discus. Thus, she (Mahamaya) herself appeared when praised by Brahma. Now listen again the glory of this Devi. I tell you.

Here ends the first chapter called ‘The slaying of Madhu and Kaitabha’ of Devi mahatmya in Markandeya purana, during the period of Savarni, the Manu.”

  • Chapter 2 – Slaughter of the Armies of Mahishasura
  • Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.
  • The second chapter of Durga Saptashati is based on “the slaughter of the armies of Mahishasura”.
  • The Slaughter of the armies of Mahishasura
  • Meditation of Mahalakshmi : I resort to Mahalakshmi, the destroyer of Mahishasura, who is seated on the lotus, is of the complexion of coral and who holds in her (eighteen ) hands rosary, axe, mace, arrow, thunderbolt, lotus, bow, pitcher, rod, sakti, sword, shield, conch, bell, wine-cup, trident, noose and the discus Sudarsana.
  • The Rishi said:
  • ॥श्रीदुर्गासप्तशती – द्वितीयोऽध्यायः॥
  • देवताओं के तेज से देवी का प्रादुर्भाव और महिषासुर की सेना का वध
  • ॥विनियोगः॥
  • ॐ मध्यमचरित्रस्य विष्णुर्ऋषिः, महालक्ष्मीर्देवता, उष्णिक् छन्दः,
    शाकम्भरी शक्तिः, दुर्गा बीजम्, वायुस्तत्त्वम्, यजुर्वेदः स्वरूपम्,
    श्रीमहालक्ष्मीप्रीत्यर्थं मध्यमचरित्रजपे विनियोगः।
  • ॥ध्यानम्॥
  • ॐ अक्षस्रक्‌परशुं गदेषुकुलिशं पद्मं धनुष्कुण्डिकां
    दण्डं शक्तिमसिं च चर्म जलजं घण्टां सुराभाजनम्।
    शूलं पाशसुदर्शने च दधतीं हस्तैः प्रसन्नाननां
    सेवे सैरिभमर्दिनीमिह महालक्ष्मीं सरोजस्थिताम्॥
  • “ॐ ह्रीं” ऋषिरुवाच॥१॥
  • देवासुरमभूद्युद्धं पूर्णमब्दशतं पुरा।
    महिषेऽसुराणामधिपे देवानां च पुरन्दरे॥२॥
  • तत्रासुरैर्महावीर्यैर्देवसैन्यं पराजितम्।
    जित्वा च सकलान् देवानिन्द्रोऽभून्महिषासुरः॥३॥
  • ततः पराजिता देवाः पद्मयोनिं प्रजापतिम्।
    पुरस्कृत्य गतास्तत्र यत्रेशगरुडध्वजौ॥४॥
  • यथावृत्तं तयोस्तद्वन्महिषासुरचेष्टितम्।
    त्रिदशाः कथयामासुर्देवाभिभवविस्तरम्॥५॥
  • सूर्येन्द्राग्न्यनिलेन्दूनां यमस्य वरुणस्य च।
    अन्येषां चाधिकारान् स स्वयमेवाधितिष्ठति॥६॥
  • स्वर्गान्निराकृताः सर्वे तेन देवगणा भुवि।
    विचरन्ति यथा मर्त्या महिषेण दुरात्मना॥७॥
  • एतद्वः कथितं सर्वममरारिविचेष्टितम्।
    शरणं वः प्रपन्नाः स्मो वधस्तस्य विचिन्त्यताम्॥८॥
  • इत्थं निशम्य देवानां वचांसि मधुसूदनः।
    चकार कोपं शम्भुश्च भ्रुकुटीकुटिलाननौ॥९॥
  • ततोऽतिकोपपूर्णस्य चक्रिणो वदनात्ततः।
    निश्‍चक्राम महत्तेजो ब्रह्मणः शंकरस्य च॥१०॥
  • अन्येषां चैव देवानां शक्रादीनां शरीरतः।
    निर्गतं सुमहत्तेजस्तच्चैक्यं समगच्छत॥११॥
  • अतीव तेजसः कूटं ज्वलन्तमिव पर्वतम्।
    ददृशुस्ते सुरास्तत्र ज्वालाव्याप्तदिगन्तरम्॥१२॥
  • अतुलं तत्र तत्तेजः सर्वदेवशरीरजम्।
    एकस्थं तदभून्नारी व्याप्तलोकत्रयं त्विषा॥१३॥
  • यदभूच्छाम्भवं तेजस्तेनाजायत तन्मुखम्।
    याम्येन चाभवन् केशा बाहवो विष्णुतेजसा॥१४॥
  • सौम्येन स्तनयोर्युग्मं मध्यं चैन्द्रेण चाभवत्।
    वारुणेन च जङ्‍घोरू नितम्बस्तेजसा भुवः॥१५॥
  • ब्रह्मणस्तेजसा पादौ तदङ्‌गुल्योऽर्कतेजसा।
    वसूनां च कराङ्‌गुल्यः कौबेरेण च नासिका॥१६॥
  • तस्यास्तु दन्ताः सम्भूताः प्राजापत्येन तेजसा।
    नयनत्रितयं जज्ञे तथा पावकतेजसा॥१७॥
  • भ्रुवौ च संध्ययोस्तेजः श्रवणावनिलस्य च।
    अन्येषां चैव देवानां सम्भवस्तेजसां शिवा॥१८॥
  • ततः समस्तदेवानां तेजोराशिसमुद्भवाम्।
    तां विलोक्य मुदं प्रापुरमरा महिषार्दिताः*॥१९॥
  • शूलं शूलाद्विनिष्कृष्य ददौ तस्यै पिनाकधृक्।
    चक्रं च दत्तवान् कृष्णः समुत्पाद्य* स्वचक्रतः॥२०॥
  • शङ्‌खं च वरुणः शक्तिं ददौ तस्यै हुताशनः।
    मारुतो दत्तवांश्‍चापं बाणपूर्णे तथेषुधी॥२१॥
  • वज्रमिन्द्रः समुत्पाद्य* कुलिशादमराधिपः।
    ददौ तस्यै सहस्राक्षो घण्टामैरावताद् गजात्॥२२॥
  • कालदण्डाद्यमो दण्डं पाशं चाम्बुपतिर्ददौ।
    प्रजापतिश्‍चाक्षमालां ददौ ब्रह्मा कमण्डलुम्॥२३॥
  • समस्तरोमकूपेषु निजरश्मीन् दिवाकरः।
    कालश्‍च दत्तवान् खड्‌गं तस्याश्‍चर्म* च निर्मलम्॥२४॥
  • क्षीरोदश्‍चामलं हारमजरे च तथाम्बरे।
    चूडामणिं तथा दिव्यं कुण्डले कटकानि च॥२५॥
  • अर्धचन्द्रं तथा शुभ्रं केयूरान् सर्वबाहुषु।
    नूपुरौ विमलौ तद्वद् ग्रैवेयकमनुत्तमम्॥२६॥
  • अङ्‌गुलीयकरत्‍नानि समस्तास्वङ्‌गुलीषु च।
    विश्‍वकर्मा ददौ तस्यै परशुं चातिनिर्मलम्॥२७॥
  • अस्त्राण्यनेकरूपाणि तथाभेद्यं च दंशनम्।
    अम्लानपङ्‌कजां मालां शिरस्युरसि चापराम्॥२८॥
  • अददज्जलधिस्तस्यै पङ्‌कजं चातिशोभनम्।
    हिमवा‍न् वाहनं सिंहं रत्‍नानि विविधानि च॥२९॥
  • ददावशून्यं सुरया पानपात्रं धनाधिपः।
    शेषश्‍च सर्वनागेशो महामणिविभूषितम्॥३०॥
  • नागहारं ददौ तस्यै धत्ते यः पृथिवीमिमाम्॥
    अन्यैरपि सुरैर्देवी भूषणैरायुधैस्तथा॥३१॥
  • सम्मानिता ननादोच्चैः साट्टहासं मुहुर्मुहुः।
    तस्या नादेन घोरेण कृत्स्नमापूरितं नभः॥३२॥
  • अमायतातिमहता प्रतिशब्दो महानभूत्।
    चुक्षुभुः सकला लोकाः समुद्राश्‍च चकम्पिरे॥३३॥
  • चचाल वसुधा चेलुः सकलाश्‍च महीधराः।
    जयेति देवाश्‍च मुदा तामूचुः सिंहवाहिनीम्*॥३४॥
  • तुष्टुवुर्मुनयश्‍चैनां भक्तिनम्रात्ममूर्तयः।
    दृष्ट्‌वा समस्तं संक्षुब्धं त्रैलोक्यममरारयः॥३५॥
  • सन्नद्धाखिलसैन्यास्ते समुत्तस्थुरुदायुधाः।
    आः किमेतदिति क्रोधादाभाष्य महिषासुरः॥३६॥
  • अभ्यधावत तं शब्दमशेषैरसुरैर्वृतः।
    स ददर्श ततो देवीं व्याप्तलोकत्रयां त्विषा॥३७॥
  • पादाक्रान्त्या नतभुवं किरीटोल्लिखिताम्बराम्।
    क्षोभिताशेषपातालां धनुर्ज्यानिःस्वनेन ताम्॥३८॥
  • दिशो भुजसहस्रेण समन्ताद् व्याप्य संस्थिताम्।
    ततः प्रववृते युद्धं तया देव्या सुरद्विषाम्॥३९॥
  • शस्त्रास्त्रैर्बहुधा मुक्तैरादीपितदिगन्तरम्।
    महिषासुरसेनानीश्‍चिक्षुराख्यो महासुरः॥४०॥
  • युयुधे चामरश्‍चान्यैश्‍चतुरङ्‌गबलान्वितः।
    रथानामयुतैः षड्‌भिरुदग्राख्यो महासुरः॥४१॥
  • अयुध्यतायुतानां च सहस्रेण महाहनुः।
    पञ्चाशद्‌भिश्‍च नियुतैरसिलोमा महासुरः॥४२॥
  • अयुतानां शतैः षड्‌भिर्बाष्कलो युयुधे रणे।
    गजवाजिसहस्रौघैरनेकैः* परिवारितः*॥४३॥
  • वृतो रथानां कोट्या च युद्धे तस्मिन्नयुध्यत।
    बिडालाख्योऽयुतानां च पञ्चाशद्भिरथायुतैः॥४४॥
  • युयुधे संयुगे तत्र रथानां परिवारितः*
    अन्ये च तत्रायुतशो रथनागहयैर्वृताः॥४५॥
  • युयुधुः संयुगे देव्या सह तत्र महासुराः
    कोटिकोटिसहस्रैस्तु रथानां दन्तिनां तथा॥४६॥
  • हयानां च वृतो युद्धे तत्राभून्महिषासुरः।
    तोमरैर्भिन्दिपालैश्‍च शक्तिभिर्मुसलैस्तथा॥४७॥
  • युयुधुः संयुगे देव्या खड्‌गैः परशुपट्टिशैः।
    केचिच्च चिक्षिपुः शक्तीः केचित्पाशांस्तथापरे॥४८॥
  • देवीं खड्‍गप्रहारैस्तु ते तां हन्तुं प्रचक्रमुः।
    सापि देवी ततस्तानि शस्त्राण्यस्त्राणि चण्डिका॥४९॥
  • लीलयैव प्रचिच्छेद निजशस्त्रास्त्रवर्षिणी।
    अनायस्तानना देवी स्तूयमाना सुरर्षिभिः॥५०॥
  • मुमोचासुरदेहेषु शस्त्राण्यस्त्राणि चेश्‍वरी।
    सोऽपि क्रुद्धो धुतसटो देव्या वाहनकेशरी॥५१॥
  • चचारासुरसैन्येषु वनेष्विव हुताशनः।
    निःश्‍वासान् मुमुचे यांश्च युध्यमाना रणेऽम्बिका॥५२॥
  • त एव सद्यः सम्भूता गणाः शतसहस्रशः।
    युयुधुस्ते परशुभिर्भिन्दिपालासिपट्टिशैः॥५३॥
  • नाशयन्तोऽसुरगणान् देवीशक्‍त्युपबृंहिताः।
    अवादयन्त पटहान् गणाः शङ्‌खांस्तथापरे॥५४॥
  • मृदङ्‌गांश्‍च तथैवान्ये तस्मिन् युद्धमहोत्सवे।
    ततो देवी त्रिशूलेन गदया शक्तिवृष्टिभिः*॥५५॥
  • खड्‌गादिभिश्‍च शतशो निजघान महासुरान्।
    पातयामास चैवान्यान् घण्टास्वनविमोहितान्॥५६॥
  • असुरान् भुवि पाशेन बद्‌ध्वा चान्यानकर्षयत्।
    केचिद् द्विधा कृतास्तीक्ष्णैः खड्‌गपातैस्तथापरे॥५७॥
  • विपोथिता निपातेन गदया भुवि शेरते।
    वेमुश्‍च केचिद्रुधिरं मुसलेन भृशं हताः॥५८॥
  • केचिन्निपतिता भूमौ भिन्नाः शूलेन वक्षसि।
    निरन्तराः शरौघेण कृताः केचिद्रणाजिरे॥५९॥
  • श्ये*नानुकारिणः प्राणान् मुमुचुस्त्रिदशार्दनाः।
    केषांचिद् बाहवश्छिन्नाश्छिन्नग्रीवास्तथापरे॥६०॥
  • शिरांसि पेतुरन्येषामन्ये मध्ये विदारिताः।
    विच्छिन्नजङ्‌घास्त्वपरे पेतुरुर्व्यां महासुराः॥६१॥
  • एकबाह्वक्षिचरणाः केचिद्देव्या द्विधा कृताः।
    छिन्नेऽपि चान्ये शिरसि पतिताः पुनरुत्थिताः॥६२॥
  • कबन्धा युयुधुर्देव्या गृहीतपरमायुधाः।
    ननृतुश्‍चापरे तत्र युद्धे तूर्यलयाश्रिताः॥६३॥
  • कबन्धाश्छिन्नशिरसः खड्‌गशक्त्यृष्टिपाणयः।
    तिष्ठ तिष्ठेति भाषन्तो देवीमन्ये महासुराः*॥६४॥
  • पातितै रथनागाश्‍वैरसुरैश्‍च वसुन्धरा।
    अगम्या साभवत्तत्र यत्राभूत्स महारणः॥६५॥
  • शोणितौघा महानद्यः सद्यस्तत्र प्रसुस्रुवुः।
    मध्ये चासुरसैन्यस्य वारणासुरवाजिनाम्॥६६॥
  • क्षणेन तन्महासैन्यमसुराणां तथाम्बिका।
    निन्ये क्षयं यथा वह्निस्तृणदारुमहाचयम्॥६७॥
  • स च सिंहो महानादमुत्सृजन्धुतकेसरः।
    शरीरेभ्योऽमरारीणामसूनिव विचिन्वति॥६८॥
  • देव्या गणैश्‍च तैस्तत्र कृतं युद्धं महासुरैः।
    यथैषां* तुतुषुर्देवाः* पुष्पवृष्टिमुचो दिवि॥ॐ॥६९॥
  • इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
    महिषासुरसैन्यवधो नाम द्वितीयोऽध्यायः॥२॥
    उवाच १, श्‍लोकाः ६८, एवम् ६९,
  • Meaning – Durga Saptashati Chapter 2
  • 1-3. Of yore when Mahisasura was the lord of asuras and Indra the lord of devas, there was a war between the devas and asuras for a full hundred years. In that the army of the devas was vanquished by the valorous asuras. After conquering all the devas, Mahisasura became the lord of heaven( Indra).
  • 4-5. Then the vanquished devas headed by Brahma, the lord of beings, went to the place where Siva and Vishnu were. The devas described to them in detail, as it had happened, the story of their defeat wrought by Mahisasura.
  • 6-8. ‘He(Mahisasura) himself has assumed the jurisdictions of Surya, Indra, Agni, Vayu, Candra, Yama and Varuna and other (devas). Thrown out from heaven by that evil-natured Mahisa, the hosts of devas wander on the earth like mortals. All that has been done by the enemy of the devas, has been related to you both, and we have sought shelter under you both. May both of you be pleased to think out the means of his destruction.’
  • 9. Having thus heard the words of the devas, Vishnu was angry and also Siva, and their faces became fierce with frowns.
  • 10-11. The issued forth a great light from the face of Vishnu who was full of intense anger, and from that of Brahma and Siva too. From the bodies of Indra and other devas also sprang forth a very great light. And (all) this light united together.
  • 12-13. The devas saw there a concentration of light like a mountain blazing excessively, pervading all the quarters with its flames. Then that unique light, produced from the bodies of all the devas, pervading the three worlds with its lustre, combined into one and became a female form.
  • 14-15. By that which was Siva’s light, her face came into being; by Yama’s (light) her hair, by Vishnu’s light her arms; and by Candra’s (light) her two breasts. By Indra’s light her waist, by Varuna’s (light) her shanks and thighs and by earth’s light her hips.
  • 16-18. By Brahma’s light her feet came into being; by Surya’s light her toes, by Vasus (light) her fingers, by Kubera’s (light) her nose; by Prajapati’s light her teeth came into being and similarly by Agni’s light her three eyes were formed. The light of the two sandhyas became her eye-brows, the light of Vayu her ears; the manifestation of the lights of other devas too (contributed to the being of the ) auspicious Devi.
  • 19. Then looking at her, who had come into being from the assembled lights of all the devas, the immortals who were oppressed by Mahisasura experienced joy.
  • 20-21. The bearer of Pinaka (Siva) drawing forth a trident from his own trident presented it to her; and Vishnu bringing forth a discus out of his own discus gave her. Varuna gave her a conch, Agni a spear; and Maruta gave a bow as well as two quivers full of arrows.
  • 22-23. Indra, lord of devas, bringing forth a thunderbolt out of (his own) thunderbolt and a bell from that of his elephant Airavata, gave her. Yama gave a staff from his own staff of Death and Varuna, the lord of waters, a noose; and Brahma, the lord of beings, gave a string of beads and a water-pot.
  • 24. Surya bestowed his own rays on al the pores of her skin and Kala (Time) gave a spotless sword and a shield.
  • 25-29. The milk-ocean gave a pure necklace, a pair of un-decaying garments, a divine crest-jewel, a pair of ear-rings, bracelets, a brilliant half-moon(ornament), armlets on all arms, a pair of shining anklets, a unique necklace and excellent rings on all the fingers. Visvakarman gave her a very brilliant axe, weapons of various forms and also an impenetrable armour. The ocean gave her a garland of unfading lotuses for her head and another for her breast, besides a very beautiful lotus in her hand. The (mountain) Himavat gave her a lion to ride on a various jewels.
  • 30-33. The lord of wealth (Kubera) gave her a drinking cup, ever full of wine. Sesa, the lord of all serpents, who supports this earth, gave her a serpent-necklace bedecked with best jewels. Honoured likewise by other devas also with ornaments and weapons, she (the Devi) gave out a loud roar with a decrying laugh again and again. By her unending, exceedingly great, terrible roar the entire sky was filled, and there was great reverberation. All worlds shook, the seas trembled.
  • 34-46. The earth quaked and all the mountains rocked. ‘Victory to you,’ exclaimed the devas in joy to her, the lion-rider. the sages, who bowed their bodies in devotion, extolled her. Seeing the three worlds agitated the foes of devas, mobilized all their armies and rose up together with uplifted weapons. Mahisasura, exclaiming in wrath, ‘Ha! What is this?’ rushed towards that roar, surrounded by innumerable asuras. Then he saw the Devi pervading the three worlds with her lustre. Making the earth bend with her footstep, scraping the sky with her diadem, shaking the nether worlds with the twang of the bowstring, and standing there pervading all the quarters around with her thousand arms. Then began a battle between that Devi and the enemies of the devas, in which the quarters of the sky were illumined by the weapons and arms hurled diversely. Mahisasura’s general, a great asura named Ciksura and Camara, attended by forces comprising four parts, and other (asuras) fought. A great asura named Udagra with sixty thousand chariots, and Mahahanu with ten millions (of chariots) gave battle. Asiloman, another great asura, with fifteen millions (of chariots), and Baskala with six millions fought in that battle. Privarita with many thousands of elephants and horses, and surrounded by ten millions of chariots, fought in that battle. An asura named Bidala fought in that battle surrounded with five hundred crores of chariots. And other great asuras, thousands in number, surrounded with chariots, elephants and horses fought with the Devi in that battle.
  • 47-48. Mahisasura was surrounded in that battle with thousands of crores of horses, elephants and chariots. Others (asuras) fought in the battle against the Devi with iron maces and javelins, with spears and clubs, with swords, axes and halberds. Some hurled spears and others nooses.
  • 49-58. They began to strike her with swords in order to kill her. Showering her own weapons and arms, that Devi Chandika very easily cut into pieces all those weapons and arms. Without any strain on her face, and with gods and sages extolling her, the Isvari threw her weapons and arms at the bodies of the asuras. And the lion also which carried the Devi, shaking its mane in rage, stalked among the hosts of the asuras like a conflagration amidst the forests. The sighs which Ambika, engaged in the battle, heaved became at once her battalions by hundreds and thousands. Energized by the power of the Devi, these (battalions) fought with axes, javelins, swords, halberds, and destroyed the asuras. Of these battalions, some beat drums, some blew conches and others played on tabors in that great martial festival. Then the Devi killed hundreds of asuras with her trident, club, showers of spears, swords and the like, and threw down others who were stupefied by the noise of her bell; and binding others with her noose, she dragged them on the ground. Some were split into two by the sharp slashes of her sword, and others, smashed by the blows of her mace, lay down on the ground; and some severely hammered by club vomited forth blood.
  • 59-61. Pierced in the breast by her trident, some fell on the ground. Pierced all over by her arrows and resembling porcupines, some of the enemies of devas gave up their lives on that field of battle. Some had their arms cut off, some, their necks broken the heads of others rolled down; some others were torn asunder in the middle of their trunks, and some great asuras fell on the ground with their legs severed.
  • 62. Some rendered one-armed, one-eyed, and one-legged were again clove in twain by the Devi. And others, though rendered headless, fell and rose again.
  • 63. Headless trunks fought with the Devi with best weapons in their hands. Some of these headless trunks danced there in the battle to the rhythm of the musical instruments.
  • 64-65. The trunks of some other great asuras, with their swords, spears and lances still in their hands, shouted at the Devi with their just severed heads, ‘Stop, stop’. That part of earth where the battle was fought became impassable with the asuras, elephants and horses and chariots that had been felled.
  • 66-67. The profuse blood from the asuras, elephants and horses flowed immediately like large rivers amidst that army of the asuras. As fire consumes a huge heap of straw and wood, so did Ambika destroy that vast army of asuras in no time.
  • 68-69. And her carrier-lion, thundering aloud with quivering mane, prowled about in the battlefield, appearing to search out the vital breaths from the bodies of the enemies of devas. In that battlefield the battalions of the Devi fought in such a manner with the asuras that the devas in heaven, showering flowers, extolled them. Here ends the second chapter called ‘Slaughter of the armies of Mahisasura’ of Devi-mahatmya in Markandeya-purana, during the period of Savarni, the Manu.

Chapter 3 – Slaying of Mahishasura

Durga Saptashati  Chapter  3 – Slaying of Mahishasura

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The third chapter of Durga Saptashati is based on “the slaying of Mahishasura”.

Durga Saptashati Chapter 3 – The Slaying of Mahishasura

The Rishi said:

॥श्रीदुर्गासप्तशती – तृतीयोऽध्यायः॥

सेनापतियोंसहित महिषासुर का वध


ॐ उद्यद्भानुसहस्रकान्तिमरुणक्षौमां शिरोमालिकां
रक्तालिप्तपयोधरां जपवटीं विद्यामभीतिं वरम्।
हस्ताब्जैर्दधतीं त्रिनेत्रविलसद्वक्त्रारविन्दश्रियं
देवीं बद्धहिमांशुरत्‍नमुकुटां वन्देऽरविन्दस्थिताम्॥

“ॐ” ऋषिररुवाच॥१॥

निहन्यमानं तत्सैन्यमवलोक्य महासुरः।
सेनानीश्‍चिक्षुरः कोपाद्ययौ योद्‍धुमथाम्बिकाम्॥२॥

स देवीं शरवर्षेण ववर्ष समरेऽसुरः।
यथा मेरुगिरेः श्रृङ्‌गं तोयवर्षेण तोयदः॥३॥

तस्यच्छित्त्वा ततो देवी लीलयैव शरोत्करान्।
जघान तुरगान् बाणैर्यन्तारं चैव वाजिनाम्॥४॥

चिच्छेद च धनुः सद्यो ध्वजं चातिसमुच्छ्रितम्।
विव्याध चैव गात्रेषु छिन्नधन्वानमाशुगैः॥५॥

सच्छिन्नधन्वा विरथो हताश्‍वो हतसारथिः।
अभ्यधावत तां देवीं खड्‌गचर्मधरोऽसुरः॥६॥

सिंहमाहत्य खड्‌गेन तीक्ष्णधारेण मूर्धनि।
आजघान भुजे सव्ये देवीमप्यतिवेगवान्॥७॥

तस्याः खड्‌गो भुजं प्राप्य पफाल नृपनन्दन।
ततो जग्राह शूलं स कोपादरुणलोचनः॥८॥

चिक्षेप च ततस्तत्तु भद्रकाल्यां महासुरः।
जाज्वल्यमानं तेजोभी रविबिम्बमिवाम्बरात्॥९॥

दृष्ट्‍वा तदापतच्छूलं देवी शूलममुञ्चत।
तच्छूलं* शतधा तेन नीतं स च महासुरः॥१०॥

हते तस्मिन्महावीर्ये महिषस्य चमूपतौ।
आजगाम गजारूढश्‍चामरस्त्रिदशार्दनः॥११॥

सोऽपि शक्तिं मुमोचाथ देव्यास्तामम्बिका द्रुतम्।
हुंकाराभिहतां भूमौ पातयामास निष्प्रभाम्॥१२॥

भग्नां शक्तिं निपतितां दृष्ट्‌वा क्रोधसमन्वितः।
चिक्षेप चामरः शूलं बाणैस्तदपि साच्छिनत्॥१३॥

ततः सिंहः समुत्पत्य गजकुम्भान्तरे स्थितः।
बाहुयुद्धेन युयुधे तेनोच्चैस्त्रिदशारिणा॥१४॥

युद्ध्यमानौ ततस्तौ तु तस्मान्नागान्महीं गतौ।
युयुधातेऽतिसंरब्धौ प्रहारैरतिदारुणैः॥१५॥

ततो वेगात् खमुत्पत्य निपत्य च मृगारिणा।
करप्रहारेण शिरश्‍चामरस्य पृथक्कृतम्॥१६॥

उदग्रश्‍च रणे देव्या शिलावृक्षादिभिर्हतः।
दन्तमुष्टितलैश्‍चैव करालश्‍च निपातितः॥१७॥

देवी क्रुद्धा गदापातैश्‍चूर्णयामास चोद्धतम्।
बाष्कलं भिन्दिपालेन बाणैस्ताम्रं तथान्धकम्॥१८॥

उग्रास्यमुग्रवीर्यं च तथैव च महाहनुम्।
त्रिनेत्रा च त्रिशूलेन जघान परमेश्वरी॥१९॥

बिडालस्यासिना कायात्पातयामास वै शिरः।
दुर्धरं दुर्मुखं चोभौ शरैर्निन्ये यमक्षयम्*॥२०॥

एवं संक्षीयमाणे तु स्वसैन्ये महिषासुरः।
माहिषेण स्वरूपेण त्रासयामास तान् गणान्॥२१॥

कांश्‍चित्तुण्डप्रहारेण खुरक्षेपैस्तथापरान्।
लाङ्‌गूलताडितांश्‍चान्याञ्छृङ्‌गाभ्यां च विदारितान्॥२२॥

वेगेन कांश्‍चिदपरान्नादेन भ्रमणेन च।
निःश्वासपवनेनान्यान् पातयामास भूतले॥२३॥

निपात्य प्रमथानीकमभ्यधावत सोऽसुरः।
सिंहं हन्तुं महादेव्याः कोपं चक्रे ततोऽम्बिका॥२४॥

सोऽपि कोपान्महावीर्यः खुरक्षुण्णमहीतलः।
श्रृङ्‌गाभ्यां पर्वतानुच्चांश्चिक्षेप च ननाद च॥२५॥

वेगभ्रमणविक्षुण्णा मही तस्य व्यशीर्यत।
लाङ्‌गूलेनाहतश्‍चाब्धिः प्लावयामास सर्वतः॥२६॥

धुतश्रृङ्‌गविभिन्नाश्‍च खण्डं* खण्डं ययुर्घनाः।
श्‍वासानिलास्ताः शतशो निपेतुर्नभसोऽचलाः॥२७॥

इति क्रोधसमाध्मातमापतन्तं महासुरम्।
दृष्ट्‌वा सा चण्डिका कोपं तद्वधाय तदाकरोत्॥२८॥

सा क्षिप्त्वा तस्य वै पाशं तं बबन्ध महासुरम्।
तत्याज माहिषं रूपं सोऽपि बद्धो महामृधे॥२९॥

ततः सिंहोऽभवत्सद्यो यावत्तस्याम्बिका शिरः।
छिनत्ति तावत्पुरुषः खड्‌गपाणिरदृश्यत॥३०॥

तत एवाशु पुरुषं देवी चिच्छेद सायकैः।
तं खड्‌गचर्मणा सार्धं ततः सोऽभून्महागजः॥३१॥

करेण च महासिंहं तं चकर्ष जगर्ज च।
कर्षतस्तु करं देवी खड्‌गेन निरकृन्तत॥३२॥

ततो महासुरो भूयो माहिषं वपुरास्थितः।
तथैव क्षोभयामास त्रैलोक्यं सचराचरम्॥३३॥

ततः क्रुद्धा जगन्माता चण्डिका पानमुत्तमम्।
पपौ पुनः पुनश्‍चैव जहासारुणलोचना॥३४॥

ननर्द चासुरः सोऽपि बलवीर्यमदोद्‌धतः।
विषाणाभ्यां च चिक्षेप चण्डिकां प्रति भूधरान्॥३५॥

सा च तान् प्रहितांस्तेन चूर्णयन्ती शरोत्करैः।
उवाच तं मदोद्‌धूतमुखरागाकुलाक्षरम्॥३६॥


गर्ज गर्ज क्षणं मूढ मधु यावत्पिबाम्यहम्।
मया त्वयि हतेऽत्रैव गर्जिष्यन्त्याशु देवताः॥३८॥


एवमुक्त्वा समुत्पत्य साऽऽरूढा तं महासुरम्।
पादेनाक्रम्य कण्ठे च शूलेनैनमताडयत्॥४०॥

ततः सोऽपि पदाऽऽक्रान्तस्तया निजमुखात्ततः।
अर्धनिष्क्रान्त एवासीद्* देव्या वीर्येण संवृतः॥४१॥

अर्धनिष्क्रान्त एवासौ युध्यमानो महासुरः।
तया महासिना देव्या शिरश्छित्त्वा निपातितः*॥४२॥

ततो हाहाकृतं सर्वं दैत्यसैन्यं ननाश तत्।
प्रहर्षं च परं जग्मुः सकला देवतागणाः॥४३॥

तुष्टुवुस्तां सुरा देवीं सह दिव्यैर्महर्षिभिः।
जगुर्गन्धर्वपतयो ननृतुश्‍चाप्सरोगणाः॥ॐ॥४४॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
महिषासुरवधो नाम तृतीयोऽध्यायः॥३॥
उवाच ३, श्‍लोकाः ४१, एवम् ४४,

Meaning – Durga Saptashati Chapter 3

1-2. Then Ciksura, the great asura general, seeing that army being slain(by the Devi), advanced in anger to fight with Ambika.

3. That asura rained showers of arrows on the Devi in the battle, even as a cloud (showers) rain on the summit of Mount Meru.

4. Then the Devi, easily cutting asunder the masses of his arrows, killed his horses and their controller with her arrows.

5. Forthwith she split his bow and lofty banner, and with her arrows pierced the body of that(asura) whose bow had been cut.

6. His bow shattered, his chariot broken, his horses killed and his charioteer slain, the asura armed with sword and shield rushed at the Devi.

7. Swiftly he smote the lion on the head with his sharp-edged sword and struck the Devi also on her left arm.

8. O king, his sword broke into pieces as it touched her arm. Thereon his eyes turning red with anger, he grasped his pike.

9. Then the great asura flung at Bhandrakali the pike, blazing with lustre, as if he was hurling the very sun from the skies.

10. Seeing that pike coming upon her, the Devi hurled her pike that shattered his pike into a hundred fragments and the great asura himself.

11. Mahisasura’s very valiant general having been killed, Camara, the afflictor of devas, mounted on an elephant, advanced.

12. He also hurled his spear at the Devi. Ambika quickly assailed it with a whoop, made it lustreless and fall to the ground.

13. Seeing his spear broken and fallen, Camara, full of rage, flung a pike, and she split that also with her arrows.

14. Then the lion, leaping up and seating itself at the centre of the elephant’s forehead, engaged itself in a hand to hand fight with that foe of the devas.

15. , the two then came down to the earth from the back of the elephant, and fought very impetuously, dealing the most terrible blows at each other.

16. Then the lion, springing up quickly to the sky, and descending, severed Camara’s head with a blow from its paw.

17. And Udagra was killed in the battle by the Devi with stones, trees and the like, and Karala also stricken down by her teeth and fists and slaps.

18. Enraged, the Devi ground Uddhata to powder with the blows of her club, and killed Baskala with a dart and destroyed Tamra and Andhaka with arrows.

19. The three-eyed Supreme Isvari killed Ugrasya and Ugravirya and Mahahanu also with her trident.

20. With her sword she struck down Bidala’s head from his body, and dispatched both Durdhara and Durmudha to the abode of Death with her arrows.

21. As his army was thus being destroyed, Mahisasura terrified the troops of the Devi with his own buffalo form.

22. Some ( he laid low) by a blow of his muzzle, some by stamping with his hooves, some by the lashes of his tail, and others by the pokes of his horns.

23. Some he laid low on the face of the earth by his impetuous speed, some by his bellowing and wheeling movement, and others by the blast of his breath.

24. Having laid low her army, Mahisasura rushed to slay the lion of the Mahadevi. This enraged Ambika.

25. Mahisasura, great in valour, pounded the surface of the earth with his hooves in rage, tossed up the high mountains with his horns, and bellowed terribly.

26. Crushed by the velocity of his wheeling, the earth disintegrated, and lashed by his tail, the sea overflowed all around.

27. Pierced by his swaying horns, the clouds went into fragments. Cast up by the blast of his breath, mountains fell down from the sky in hundreds.

28. Seeing the great asura swollen with rage and advancing towards her, Chandika displayed her wrath in order to slay him.

29. She flung her noose over him and bound the great asura. Thus bound in the great battle, he quitted his buffalo form.

30. Then he became a lion suddenly. While Ambika cut off the head (of his lion form), he took the appearance of a man with sword in hand.

31. Immediately then the Devi with her arrows chopped off the man together with his sword and shield. Then he became a big elephant.

32. (The elephant) tugged at her great lion with his trunk and roared loudly, but as he was dragging, the Devi cut off his trunk with her sword.

33. The great asura then resumed his buffalo shape and shook the three worlds with their movable and immovable objects.

34. Enraged threat, Chandika, the Mother of the worlds, quaffed a divine drink again and again, and laughed, her eyes becoming red.

35, And the asura, also roared intoxicated with his strength and valour, and hurled mountains against Chandika with his horns.

36. And she with showers of arrows pulverized ( those mountains) hurled at her, and spoke to him in flurried words, the colour of her face accentuated with the intoxication of the divine drink. The Devi said:

37-38. ‘Roar, roar, O fool, for a moment while I drink this wine. When you sill be slain by me, the devas will soon roar in this very place.’ The Rishi said:

39-40. Having exclaimed thus, she jumped and landed herself on that great asura, pressed him on the neck with her foot and struck him with her spear.

41. And thereupon, caught up under her foot. Mahisasura half issued forth ( in his real form) from his own (buffalo) mouth, being completely overcome by the valour of the Devi.

42. Fighting thus with his half-revealed form, the great asura was laid by the Devi who struck off his head with her great sword.

43. Then, crying in consternation, the whole asura army perished; and all the hosts of deva were in exultation.

44. With the great sages of heaven, the devas praised the Devi. The Gandharva chiefs sang and the bevies of apsaras danced. Here ends the third chapter called ‘The Slaying of Mahisasura’ of Devi-mahatmya in Markandeya-purana during the period of Savarni, the Manu.

Chapter 4 – Devi Stuti

Durga Saptashati  Chapter 4 – Devi Stuti

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The fourth chapter of Durga Saptashati is based on “Devi Stuti”.

Durga Saptashati Chapter 4 – The Devi Stuti

इन्द्रादि देवताओं द्वारा देवी की स्तुति :

The Rishi said


ॐ कालाभ्राभां कटाक्षैररिकुलभयदां मौलिबद्धेन्दुरेखां
शड्‌खं चक्रं कृपाणं त्रिशिखमपि करैरुद्वहन्तीं त्रिनेत्राम्।
सिंहस्कन्धाधिरूढां त्रिभुवनमखिलं तेजसा पूरयन्तीं
ध्यायेद् दुर्गां जयाख्यां त्रिदशपरिवृतां सेवितां सिद्धिकामैः॥

“ॐ” ऋषिरुवाच*॥१॥

शक्रादयः सुरगणा निहतेऽतिवीर्ये
तस्मिन्दुरात्मनि सुरारिबले च देव्या।
तां तुष्टुवुः प्रणतिनम्रशिरोधरांसा
वाग्भिः प्रहर्षपुलकोद्‌गमचारुदेहाः॥२॥

देव्या यया ततमिदं जगदात्मशक्त्या
भक्त्या नताः स्म विदधातु शुभानि सा नः॥३॥

यस्याः प्रभावमतुलं भगवाननन्तो
ब्रह्मा हरश्‍च न हि वक्तुमलं बलं च।
सा चण्डिकाखिलजगत्परिपालनाय
नाशाय चाशुभभयस्य मतिं करोतु॥४॥

या श्रीः स्वयं सुकृतिनां भवनेष्वलक्ष्मीः
पापात्मनां कृतधियां हृदयेषु बुद्धिः।
श्रद्धा सतां कुलजनप्रभवस्य लज्जा
तां त्वां नताः स्म परिपालय देवि विश्‍वम्॥५॥

किं वर्णयाम तव रूपमचिन्त्यमेतत्
किं चातिवीर्यमसुरक्षयकारि भूरि।
किं चाहवेषु चरितानि तवाद्भुतानि
सर्वेषु देव्यसुरदेवगणादिकेषु॥६॥

हेतुः समस्तजगतां त्रिगुणापि दोषैर्न
ज्ञायसे हरिहरादिभिरप्यपारा।
सर्वाश्रयाखिलमिदं जगदंशभूत-
मव्याकृता हि परमा प्रकृतिस्त्वमाद्या॥७॥

यस्याः समस्तसुरता समुदीरणेन
तृप्तिं प्रयाति सकलेषु मखेषु देवि।
स्वाहासि वै पितृगणस्य च तृप्तिहेतु-
रुच्चार्यसे त्वमत एव जनैः स्वधा च॥८॥

या मुक्तिहेतुरविचिन्त्यमहाव्रता त्व*-
मभ्यस्यसे सुनियतेन्द्रियतत्त्वसारैः।
र्विर्द्यासि सा भगवती परमा हि देवि॥९॥

शब्दात्मिका सुविमलर्ग्यजुषां निधान-
मुद्‌गीथरम्यपदपाठवतां च साम्नाम्।
देवी त्रयी भगवती भवभावनाय
वार्ता च सर्वजगतां परमार्तिहन्त्री॥१०॥

मेधासि देवि विदिताखिलशास्त्रसारा
दुर्गासि दुर्गभवसागरनौरसङ्‌गा।
श्रीः कैटभारिहृदयैककृताधिवासा
गौरी त्वमेव शशिमौलिकृतप्रतिष्ठा॥११॥

ईषत्सहासममलं परिपूर्णचन्द्र-
बिम्बानुकारि कनकोत्तमकान्तिकान्तम्।
अत्यद्भुतं प्रहृतमात्तरुषा तथापि
वक्त्रं विलोक्य सहसा महिषासुरेण॥१२॥

दृष्ट्‌वा तु देवि कुपितं भ्रुकुटीकराल-
मुद्यच्छशाङ्‌कसदृशच्छवि यन्न सद्यः।
प्राणान्मुमोच महिषस्तदतीव चित्रं
कैर्जीव्यते हि कुपितान्तकदर्शनेन॥१३॥

देवि प्रसीद परमा भवती भवाय
सद्यो विनाशयसि कोपवती कुलानि।
विज्ञातमेतदधुनैव यदस्तमेत-
न्नीतं बलं सुविपुलं महिषासुरस्य॥१४॥

ते सम्मता जनपदेषु धनानि तेषां
तेषां यशांसि न च सीदति धर्मवर्गः।
धन्यास्त एव निभृतात्मजभृत्यदारा
येषां सदाभ्युदयदा भवती प्रसन्ना॥१५॥

धर्म्याणि देवि सकलानि सदैव कर्मा-
ण्यत्यादृतः प्रतिदिनं सुकृती करोति।
स्वर्गं प्रयाति च ततो भवतीप्रसादा-
ल्लोकत्रयेऽपि फलदा ननु देवि तेन॥१६॥

दुर्गे स्मृता हरसि भीतिमशेषजन्तोः
स्वस्थैः स्मृता मतिमतीव शुभां ददासि।
दारिद्र्यदुःखभयहारिणि का त्वदन्या
सर्वोपकारकरणाय सदाऽऽर्द्रचित्ता॥१७॥

एभिर्हतैर्जगदुपैति सुखं तथैते
कुर्वन्तु नाम नरकाय चिराय पापम्।
संग्राममृत्युमधिगम्य दिवं प्रयान्तु
मत्वेति नूनमहितान् विनिहंसि देवि॥१८॥

दृष्ट्‌वैव किं न भवती प्रकरोति भस्म
सर्वासुरानरिषु यत्प्रहिणोषि शस्त्रम्।
लोकान् प्रयान्तु रिपवोऽपि हि शस्त्रपूता
इत्थं मतिर्भवति तेष्वपि तेऽतिसाध्वी॥१९॥

शूलाग्रकान्तिनिवहेन दृशोऽसुराणाम्।
यन्नागता विलयमंशुमदिन्दुखण्ड-
योग्याननं तव विलोकयतां तदेतत्॥२०॥

दुर्वृत्तवृत्तशमनं तव देवि शीलं
रूपं तथैतदविचिन्त्यमतुल्यमन्यैः।
वीर्यं च हन्तृ हृतदेवपराक्रमाणां
वैरिष्वपि प्रकटितैव दया त्वयेत्थम्॥२१॥

केनोपमा भवतु तेऽस्य पराक्रमस्य
रूपं च शत्रुभयकार्यतिहारि कुत्र।
चित्ते कृपा समरनिष्ठुरता च दृष्टा
त्वय्येव देवि वरदे भुवनत्रयेऽपि॥२२॥

त्रैलोक्यमेतदखिलं रिपुनाशनेन
त्रातं त्वया समरमूर्धनि तेऽपि हत्वा।
नीता दिवं रिपुगणा भयमप्यपास्त-
मस्माकमुन्मदसुरारिभवं नमस्ते॥२३॥

शूलेन पाहि नो देवि पाहि खड्‌गेन चाम्बिके।
घण्टास्वनेन नः पाहि चापज्यानिःस्वनेन च॥२४॥

प्राच्यां रक्ष प्रतीच्यां च चण्डिके रक्ष दक्षिणे।
भ्रामणेनात्मशूलस्य उत्तरस्यां तथेश्वरि॥२५॥

सौम्यानि यानि रूपाणि त्रैलोक्ये विचरन्ति ते।
यानि चात्यर्थघोराणि तै रक्षास्मांस्तथा भुवम्॥२६॥

खड्‌गशूलगदादीनि यानि चास्त्राणी तेऽम्बिके।
करपल्लवसङ्‌गीनि तैरस्मान् रक्ष सर्वतः॥२७॥


एवं स्तुता सुरैर्दिव्यैः कुसुमैर्नन्दनोद्भवैः।
अर्चिता जगतां धात्री तथा गन्धानुलेपनैः॥२९॥

भक्त्या समस्तैस्त्रिदशैर्दिव्यैर्धूपैस्तु* धूपिता।
प्राह प्रसादसुमुखी समस्तान् प्रणतान् सुरान्॥३०॥


व्रियतां त्रिदशाः सर्वे यदस्मत्तोऽभिवाञ्छितम्*॥३२॥

देवा ऊचुः॥३३॥

भगवत्या कृतं सर्वं न किंचिदवशिष्यते॥३४॥

यदयं निहतः शत्रुरस्माकं महिषासुरः।
यदि चापि वरो देयस्त्वयास्माकं महेश्‍वरि॥३५॥

संस्मृता संस्मृता त्वं नो हिंसेथाः परमापदः।
यश्‍च मर्त्यः स्तवैरेभिस्त्वां स्तोष्यत्यमलानने॥३६॥

तस्य वित्तर्द्धिविभवैर्धनदारादिसम्पदाम्।
वृद्धयेऽस्मत्प्रसन्ना त्वं भवेथाः सर्वदाम्बिके॥३७॥


इति प्रसादिता देवैर्जगतोऽर्थे तथाऽऽत्मनः।
तथेत्युक्त्वा भद्रकाली बभूवान्तर्हिता नृप॥३९॥

इत्येतत्कथितं भूप सम्भूता सा यथा पुरा।
देवी देवशरीरेभ्यो जगत्त्रयहितैषिणी॥४०॥

पुनश्‍च गौरीदेहात्सा* समुद्भूता यथाभवत्।
वधाय दुष्टदैत्यानां तथा शुम्भनिशुम्भयोः॥४१॥

रक्षणाय च लोकानां देवानामुपकारिणी।
तच्छृणुष्व मयाऽऽख्यातं यथावत्कथयामि ते॥ह्रीं ॐ॥४२॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
शक्रादिस्तुतिर्नाम चतुर्थोऽध्यायः॥४॥
उवाच ५, अर्धश्‍लोकौः २, श्‍लोकाः ३५,
एवम् ४२, एवमादितः॥२५९॥

MEANING – Durga Saptashati Chapter 4

The Rishi said : When the evil-natured but the strongest Mahishasura and the army of that foe of the devas were destroyed by the Devi, Indra and the hosts of devas said their words of praise, bending before the Goddess, and their bodies rendered beautiful with horripilation and exultation.

‘To that Ambika who is worthy of worship by all devas and sages and pervades and saves this world by her power and who is the embodiment of the every power of all the hosts of devas, we bow in devotion. May she grant us auspicious things!’

‘May Chandika, whose incomparable greatness and power given Bhagavan Vishnu, Brahma and Hara are unable to describe, bestow her mind on protecting the entire world and on destroying the fear of evil.’

‘O Devi, we bow before you, who are wants to blessed with good fortune in the dwellings of the virtuous, and ill-fortune in those of the vicious, intelligence in the hearts of the learned, faith in the hearts of the good, and modesty in the hearts of the high-born. May you protect the universe!’

‘You who are always bounteous, with whom you are well pleased, those (fortunate ones) are indeed the object of esteem in the country, theirs are riches, theirs are glories, and their acts of righteousness perish not; they are indeed blessed and possessed of devoted children, servants and wives.’

‘By your grace, O Devi, the blessed individual does daily all righteous deeds with utmost care and thereby attains his path to heaven. Are you not, therefore O Devi, the bestower of reward in all the three worlds?

‘When called upon to help in a difficult pass, you remove fear from every person. When called upon to help by those in happiness, you bestow a mind still further pious. Which goddess but you, O dispeller of poverty, pain and fear, has an ever sympathetic heart for helping everyone?’

Thus the supporter of the worlds was praised by the devas, worshipped with celestial flowers that blossomed in Nandana and with perfumes and unguents; and with devotion all of them offered her – heavenly incense. Benignly serene in countenance she spoke to all obeisant devas.

The Devi said: ‘Choose all of you, O devas, whatever you desire of me. (Gratified immensely with these hymns, I grant it with great pleasure)’

The devas said: ‘Since our enemy, this Mahishasura, has been slain by Bhagavati (i.e you) everything has been accomplished, and nothing remains to be done. And if a boon is to be granted to us by you, O Maheshvari, whenever we think of you again, destroy our direct calamities. O Mother of spotless countenance, and whatever mortal (human) shall praise you with these hymns, may you, who have become gracious towards us, also be gracious for him and increase his wealth, and other fortunes together with riches, prosperity and life, and good wife, O Ambika!’

The Rishi said : ‘O King, being thus propitiated by the devas for the sake of the world and for their own sake, Bhadrakali said, ‘Be it so’ and vanished from their sight. Thus have I narrated, O King, how the Devi who desires the good of all the three worlds made her appearance of yore out of the bodies of the devas.’

‘And again how, as a benefactress and symbol of the strength of the devas, she appeared in the form of Gauri for the slaying of wicked asuras as well as Shumbha and Nishumbha, and for the protection of worlds, listen as I relate it. I shall tell it to you as it happened.’

Here ends the fourth chapter called ‘The Devi Stuti ‘ of the Devi-Mahatmya in Markandeya-Purana during the period of Savarni, the Manu.

Chapter 5 – Devi’s Conversation with the Messenger

Durga Saptashati Chapter 5 – Devi’s Conversation with the Messenger

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The fifth chapter of Durga Saptashati is based on “Devi’s conversation with the messenger”.

Durga Saptashati Chapter 5 – Devi’s Conversation With The Messenger

देवताओं द्वारा देवी की स्तुति, चण्ड-मुण्डके मुख से अम्बिका के
रूप की प्रशंसा सुनकर शुम्भ का उनके पास दूत
भेजना और दूत का निराश लौटना :


ॐ अस्य श्रीउत्तरचरित्रस्य रूद्र ऋषिः, महासरस्वती देवता, अनुष्टुप्
छन्दः, भीमा शक्तिः, भ्रामरी बीजम्, सूर्यस्तत्त्वम्, सामवेदः स्वरूपम्,
महासरस्वतीप्रीत्यर्थे उत्तरचरित्रपाठे विनियोगः।

Meaning :
Meditation of Mahasaraswati I meditate on the incomparable Mahasaraswati who holds in her (eight) lotus-like hands bell, trident, plough, conch, mace, discus, bow and arrow; who is effulgent like destroyer of Sumbha and other asuras, who issued forth from Parvati’s body and is the substratum of the three worlds. The Rishi said:


ॐ घण्टाशूलहलानि शङ्‌खमुसले चक्रं धनुः सायकं
हस्ताब्जैर्दधतीं घनान्तविलसच्छीतांशुतुल्यप्रभाम्।
गौरीदेहसमुद्भवां त्रिजगतामाधारभूतां महा-
पूर्वामत्र सरस्वतीमनुभजे शुम्भादिदैत्यार्दिनीम्॥

“ॐ क्लीं” ऋषिरुवाच॥१॥

पुरा शुम्भनिशुम्भाभ्यामसुराभ्यां शचीपतेः।
त्रैलोक्यं यज्ञभागाश्च हृता मदबलाश्रयात्॥२॥

तावेव सूर्यतां तद्वदधिकारं तथैन्दवम्।
कौबेरमथ याम्यं च चक्राते वरुणस्य च॥३॥

तावेव पवनर्द्धिं च चक्रतुर्वह्निकर्म च*।
ततो देवा विनिर्धूता भ्रष्टराज्याः पराजिताः॥४॥

हृताधिकारास्त्रिदशास्ताभ्यां सर्वे निराकृताः।
महासुराभ्यां तां देवीं संस्मरन्त्यपराजिताम्॥५॥

तयास्माकं वरो दत्तो यथाऽऽपत्सु स्मृताखिलाः।
भवतां नाशयिष्यामि तत्क्षणात्परमापदः॥६॥

इति कृत्वा मतिं देवा हिमवन्तं नगेश्व३रम्।
जग्मुस्तत्र ततो देवीं विष्णुमायां प्रतुष्टुवुः॥७॥

देवा ऊचुः॥८॥

नमो देव्यै महादेव्यै शिवायै सततं नमः।
नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम्॥९॥

रौद्रायै नमो नित्यायै गौर्ये धात्र्यै नमो नमः।
ज्योत्स्नायै चेन्दुरूपिण्यै सुखायै सततं नमः॥१०॥

कल्याण्यै प्रणतां* वृद्ध्यै सिद्ध्यै कुर्मो नमो नमः।
नैर्ऋत्यै भूभृतां लक्ष्म्यै शर्वाण्यै ते नमो नमः॥११॥

दुर्गायै दुर्गपारायै सारायै सर्वकारिण्यै।
ख्यात्यै तथैव कृष्णायै धूम्रायै सततं नमः॥१२॥

अतिसौम्यातिरौद्रायै नतास्तस्यै नमो नमः।
नमो जगत्प्रतिष्ठायै देव्यै कृत्यै नमो नमः॥१३॥

या देवी सर्वभूतेषु विष्णुमायेति शब्दिता।
नमस्तस्यै नमो नमः॥१६॥

या देवी सर्वभूतेषु चेतनेत्यभिधीयते।
नमस्तस्यै नमो नमः॥१९॥

या देवी सर्वभूतेषु बुद्धिरूपेण संस्थिता।
नमस्तस्यै नमो नमः॥२२॥

या देवी सर्वभूतेषु निद्रारूपेण संस्थिता।
नमस्तस्यै नमो नमः॥२५॥

या देवी सर्वभूतेषु क्षुधारूपेण संस्थिता।
नमस्तस्यै नमो नमः॥२८॥

या देवी सर्वभूतेषुच्छायारूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥३१॥

या देवी सर्वभूतेषु शक्तिरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥३४॥

या देवी सर्वभूतेषु तृष्णारूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥३७॥

या देवी सर्वभूतेषु क्षान्तिरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥४०॥

या देवी सर्वभूतेषु जातिरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥४३॥

या देवी सर्वभूतेषु लज्जारूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥४६॥

या देवी सर्वभूतेषु शान्तिरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥४९॥

या देवी सर्वभूतेषु श्रद्धारूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥५२॥

या देवी सर्वभूतेषु कान्तिरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥५५॥

या देवी सर्वभूतेषु लक्ष्मीरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥५८॥

या देवी सर्वभूतेषु वृत्तिरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥६१॥

या देवी सर्वभूतेषु स्मृतिरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥६४॥

या देवी सर्वभूतेषु दयारूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥६७॥

या देवी सर्वभूतेषु तुष्टिरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥७०॥

या देवी सर्वभूतेषु मातृरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥७३॥

या देवी सर्वभूतेषु भ्रान्तिरूपेण संस्थिता॥
नमस्तस्यै नमो नमः॥७६॥

इन्द्रियाणामधिष्ठात्री भूतानां चाखिलेषु या।
भूतेषु सततं तस्यै व्याप्तिदेव्यै नमो नमः॥७७॥

चितिरूपेण या कृत्स्नमेतद् व्याप्य स्थिता जगत्।
नमस्तस्यै नमो नमः॥८०॥

स्तुता सुरैः पूर्वमभीष्टसंश्रयात्तथा सुरेन्द्रेण दिनेषु सेविता।
करोतु सा नः शुभहेतुरीश्वतरी शुभानि भद्राण्यभिहन्तु चापदः॥८१॥

या साम्प्रतं चोद्धतदैत्यतापितैरस्माभिरीशा च सुरैर्नमस्यते।
या च स्मृता तत्क्षणमेव हन्ति नः सर्वापदो भक्तिविनम्रमूर्तिभिः॥८२॥


एवं स्तवादियुक्तानां देवानां तत्र पार्वती।
स्नातुमभ्याययौ तोये जाह्नव्या नृपनन्दन॥८४॥

साब्रवीत्तान् सुरान् सुभ्रूर्भवद्भिः स्तूयतेऽत्र का।
शरीरकोशतश्चा्स्याः समुद्भूताब्रवीच्छिवा॥८५॥

स्तोत्रं ममैतत् क्रियते शुम्भदैत्यनिराकृतैः।
देवैः समेतैः* समरे निशुम्भेन पराजितैः॥८६॥

शरीर*कोशाद्यत्तस्याः पार्वत्या निःसृताम्बिका।
कौशिकीति* समस्तेषु ततो लोकेषु गीयते॥८७॥

तस्यां विनिर्गतायां तु कृष्णाभूत्सापि पार्वती।
कालिकेति समाख्याता हिमाचलकृताश्रया॥८८॥

ततोऽम्बिकां परं रूपं बिभ्राणां सुमनोहरम्।
ददर्श चण्डो मुण्डश्च भृत्यौ शुम्भनिशुम्भयोः॥८९॥

ताभ्यां शुम्भाय चाख्याता अतीव सुमनोहरा।
काप्यास्ते स्त्री महाराज भासयन्ती हिमाचलम्॥९०॥

नैव तादृक् क्वचिद्रूपं दृष्टं केनचिदुत्तमम्।
ज्ञायतां काप्यसौ देवी गृह्यतां चासुरेश्वर॥९१॥

स्त्रीरत्नंमतिचार्वङ्‌गी द्योतयन्ती दिशस्त्विषा।
सा तु तिष्ठति दैत्येन्द्र तां भवान् द्रष्टुमर्हति॥९२॥

यानि रत्नामनि मणयो गजाश्वा्दीनि वै प्रभो।
त्रैलोक्ये तु समस्तानि साम्प्रतं भान्ति ते गृहे॥९३॥

ऐरावतः समानीतो गजरत्नंि पुरन्दरात्।
पारिजाततरुश्चा्यं तथैवोच्चैःश्रवा हयः॥९४॥

विमानं हंससंयुक्तमेतत्तिष्ठति तेऽङ्‌गणे।
रत्ननभूतमिहानीतं यदासीद्वेधसोऽद्भुतम्॥९५॥

निधिरेष महापद्मः समानीतो धनेश्वररात्।
किञ्जल्किनीं ददौ चाब्धिर्मालामम्लानपङ्‌कजाम्॥९६॥

छत्रं ते वारुणं गेहे काञ्चनस्रावि तिष्ठति।
तथायं स्यन्दनवरो यः पुराऽऽसीत्प्रजापतेः॥९७॥

मृत्योरुत्क्रान्तिदा नाम शक्तिरीश त्वया हृता।
पाशः सलिलराजस्य भ्रातुस्तव परिग्रहे॥९८॥

निशुम्भस्याब्धिजाताश्च समस्ता रत्न्जातयः।
वह्निरपि* ददौ तुभ्यमग्निशौचे च वाससी॥९९॥

एवं दैत्येन्द्र रत्नामनि समस्तान्याहृतानि ते।
स्त्रीरत्नामेषा कल्याणी त्वया कस्मान्न गृह्यते॥१००॥


निशम्येति वचः शुम्भः स तदा चण्डमुण्डयोः।
प्रेषयामास सुग्रीवं दूतं देव्या महासुरम्*॥१०२॥

इति चेति च वक्तव्या सा गत्वा वचनान्मम।
यथा चाभ्येति सम्प्रीत्या तथा कार्यं त्वया लघु॥१०३॥

स तत्र गत्वा यत्रास्ते शैलोद्देशेऽतिशोभने।
सा* देवी तां ततः प्राहश्लिक्ष्णं मधुरया गिरा॥१०४॥

दूत उवाच॥१०५॥

देवि दैत्येश्व०रः शुम्भस्त्रैलोक्ये परमेश्वषरः।
दूतोऽहं प्रेषितस्तेन त्वत्सकाशमिहागतः॥१०६॥

अव्याहताज्ञः सर्वासु यः सदा देवयोनिषु।
निर्जिताखिलदैत्यारिः स यदाह श्रृणुष्व तत्॥१०७॥

मम त्रैलोक्यमखिलं मम देवा वशानुगाः।
यज्ञभागानहं सर्वानुपाश्नातमि पृथक् पृथक्॥१०८॥

त्रैलोक्ये वररत्नापनि मम वश्याशन्यशेषतः।
तथैव गजरत्नं्* च हृत्वा* देवेन्द्रवाहनम्॥१०९॥

क्षीरोदमथनोद्भूतमश्वरत्नंं ममामरैः।
उच्चैःश्रवससंज्ञं तत्प्रणिपत्य समर्पितम्॥११०॥

यानि चान्यानि देवेषु गन्धर्वेषूरगेषु च।
रत्नैभूतानि भूतानि तानि मय्येव शोभने॥१११॥

स्त्रीरत्नसभूतां त्वां देवि लोके मन्यामहे वयम्।
सा त्वमस्मानुपागच्छ यतो रत्न भुजो वयम्॥११२॥

मां वा ममानुजं वापि निशुम्भमुरुविक्रमम्।
भज त्वं च चञ्चलापाङ्‌गि रत्नमभूतासि वै यतः॥११३॥

परमैश्वतर्यमतुलं प्राप्स्यसे मत्परिग्रहात्।
एतद् बुद्ध्या समालोच्य मत्परिग्रहतां व्रज॥११४॥


इत्युक्ता सा तदा देवी गम्भीरान्तःस्मिता जगौ।
दुर्गा भगवती भद्रा ययेदं धार्यते जगत्॥११६॥


सत्यमुक्तं त्वया नात्र मिथ्या किञ्चित्त्वयोदितम्।
त्रैलोक्याधिपतिः शुम्भो निशुम्भश्चा्पि तादृशः॥११८॥

किं त्वत्र यत्प्रतिज्ञातं मिथ्या तत्क्रियते कथम्।
श्रूयतामल्पबुद्धित्वात्प्रतिज्ञा या कृता पुरा॥११९॥

यो मां जयति संग्रामे यो मे दर्पं व्यपोहति।
यो मे प्रतिबलो लोके स मे भर्ता भविष्यति॥१२०॥

तदागच्छतु शुम्भोऽत्र निशुम्भो वा महासुरः।
मां जित्वा किं चिरेणात्र पाणिं गृह्णातु मे लघु॥१२१॥

दूत उवाच॥१२२॥

अवलिप्तासि मैवं त्वं देवि ब्रूहि ममाग्रतः।
त्रैलोक्ये कः पुमांस्तिष्ठेदग्रे शुम्भनिशुम्भयोः॥१२३॥

अन्येषामपि दैत्यानां सर्वे देवा न वै युधि।
तिष्ठन्ति सम्मुखे देवि किं पुनः स्त्री त्वमेकिका॥१२४॥

इन्द्राद्याः सकला देवास्तस्थुर्येषां न संयुगे।
शुम्भादीनां कथं तेषां स्त्री प्रयास्यसि सम्मुखम्॥१२५॥

सा त्वं गच्छ मयैवोक्ता पार्श्वंप शुम्भनिशुम्भयोः।
केशाकर्षणनिर्धूतगौरवा मा गमिष्यसि॥१२६॥


एवमेतद् बली शुम्भो निशुम्भश्चा॥तिवीर्यवान्।
किं करोमि प्रतिज्ञा मे यदनालोचिता पुरा॥१२८॥

स त्वं गच्छ मयोक्तं ते यदेतत्सर्वमादृतः।
तदाचक्ष्वासुरेन्द्राय स च युक्तं करोतु तत्*॥ॐ॥१२९॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये देव्या
दूतसंवादो नाम पञ्चमोऽध्यायः॥५॥
उवाच ९, त्रिपान्मन्त्राः ६६, श्लो काः ५४, एवम् १२९,

Meaning : The Rishi said: Of yore Indra’s (sovereignty) over the three worlds and his portions of the sacrifices were taken away by the asuras, Shumbha and Nishumbha, by force of their pride and strength. The two, themselves, took over likewise, the offices of the sun, the moon, Kubera, Yama, and Varuna.

They themselves exercised Vayu’s authority and Agni’s duty. Deprived of their lordships and sovereignties, the devas were defeated. Deprived of their functions and expelled by these two great asuras, all the devas thought of the invincible Devi. She had granted us the boon, “Whenever in calamities you think of me, that very moment I will put an end to all your worst calamities.”

Resolving thus, the devas went to Himavat, lord of the mountains, and there extolled the Devi, who is the illusive power of Vishnu. The devas said: ‘Salutations to the Devi, to the Mahadevi. Salutations always to her who is ever auspicious. Salutation to her who is the primordial cause and the sustaining power. With attention, we have made obeisance to her. We bow to her who is welfare; we make salutations to her who is prosperity and success. Salutation to the consort of Shiva who is herself the good fortune as well as misfortune of kings. Salutations always to Durga who takes one across in difficulties, who is essence, who is the authority of everything; who is the knowledge of discrimination.’

O Prince, while the devas were thus engaged in praises and (other acts of adoration), Parvati came there to bathe in the waters of the Ganga. She, the lovely-browed, said to those devas, ‘Who is praised by you here?’ An auspicious goddess, sprung forth from her physical sheath, gave the reply: ‘This hymn is addressed to me by the assembled devas set at naught by the asura Shumbha and routed in battle by Nishumbha.’

Because that Ambika came out of Parvati’s physical sheath (Kosa), she is glorified as Kaushiki in all the worlds. After she had issued forth, Parvati became dark and was called Kalika and stationed on mount Himalaya.

Then, Chanda, and Munda, two servants of Shumbha and Nishumbha, saw that Ambika (Kausiki) bearing a surpassingly charming form. They both told Shumbha: ‘O King, a certain woman, most surpassingly beautiful, dwells there shedding lustre on mount Himalaya. Such supreme beauty was never seen by any one anywhere. Ascertain who that Goddess is and take possession of her, O Lord of the asuras! Nishumbha has every kind of gem produced in the sea. Fire also gave you two garments, which are purified by fire. Thus, O Lord of asuras, all gems have been brought by you. Why this beautiful lady-jewel is not seized by you?’

The Rishi said: On hearing these words of Chanda and Munda, Shumbha sent the great asura Sugriva as messenger to the Devi.

He said: Go and tell her thus in my words and do the thing in such a manner that she may quickly come to me in love. He went there where the Devi was staying in a very beautiful spot on the mountain and spoke to her in fine and sweet words.

The messenger said: O Devi, Shumbha, lord of asuras, is the supreme sovereign of three worlds. Sent by him as messenger, I have come here to your presence. Hearken to what has been said by him whose command is never resisted among the devas and who has vanquished all the foes of the asuras: (He says), “All the three worlds are mine and the devas are obedient to me. We look upon you, O Devi, as the jewel of womankind in the world. You who are such, come to me, since we are the enjoyers of the best objects. Take to me or to my younger brother Nishumbha of great prowess, O unsteady-eyed lady, for you are in truth a jewel.Wealth, great and beyond compare, you will get by marrying me. Think over this in your mind, and become my wife.”‘

The Rishi said: Thus told, Durga the adorable and auspicious, by whom this universe is supported, then became serene.

The Devi said: You have spoken truth; nothing false has been uttered by you in this matter. Shumbha is indeed the sovereign of the three worlds and likewise is also Nishumbha. But in this matter, how can that which has been promised be made false? Hear what promise I had made already out of foolishness. “He who conquers me in battle, removes my pride and is my match in strength in the world shall be my husband.” So let Shumbha come here then, or Nishumbha the great asura. Vanquishing me here let him soon take my hand in marriage. Why delay?

The messenger said: O Devi, you are haughty. Talk not so before me. Which man in the three worlds will stand before Shumbha and Nishumbha? All the devas verily cannot stand face to face with even the other asuras in battle. Why mention you, O Devi, a single woman?

Indra and all other devas could not stand in battle against Shumbha and other demons, how will you, a woman, face them? On my word itself, you go to Shumbha and Nishumbha. Let it not be that you go to them with your dignity lost by being dragged by your hair.

The Devi said: Yes, it is; Shumbha is strong and so is Nishumbha exceedingly heroic! What can I do since there stands my ill-considered vow taken long ago? Go back, and tell the lord of asuras carefully all this that I have said; let him do whatever he considers proper.

Here ends the fifth chapter called ‘Devi’s conversation with the messenger’ of the Devi-Mahatmya in Markandeya-Purana during the period of Savarni, the Manu.

Chapter 6 – Slaying of Dhumralochana

Durga Saptashati Chapter 6 – Slaying of Dhumralochana

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The sixth chapter of Durga Saptashati is based on “the slaying of Dhumralochana”.

Durga Saptashati Chapter 6 – The Slaying Of Dhumralochana


ॐ नागाधीश्वरविष्टरां फणिफणोत्तंसोरुरत्नावली-
भास्वद्देहलतां दिवाकरनिभां नेत्रत्रयोद्भासिताम्।
मालाकुम्भकपालनीरजकरां चन्द्रार्धचूडां परां
सर्वज्ञेश्वरभैरवाङ्कनिलयां पद्मावतीं चिन्तये॥

“ॐ” ऋषिरुवाच॥१॥

इत्याकर्ण्य वचो देव्याः स दूतोऽमर्षपूरितः।
समाचष्ट समागम्य दैत्यराजाय विस्तरात्॥२॥

तस्य दूतस्य तद्वाक्यमाकर्ण्यासुरराट् ततः।
सक्रोधः प्राह दैत्यानामधिपं धूम्रलोचनम्॥३॥

हे धूम्रलोचनाशु त्वं स्वसैन्यपरिवारितः।
तामानय बलाद् दुष्टां केशाकर्षणविह्वलाम्॥४॥

तत्परित्राणदः कश्चिद्यदि वोत्तिष्ठतेऽपरः।
स हन्तव्योऽमरो वापि यक्षो गन्धर्व एव वा॥५॥


तेनाज्ञप्तस्ततः शीघ्रं स दैत्यो धूम्रलोचनः।
वृतः षष्ट्या सहस्राणामसुराणां द्रुतं ययौ॥७॥

स दृष्ट्वा तां ततो देवीं तुहिनाचलसंस्थिताम्।
जगादोच्चैः प्रयाहीति मूलं शुम्भनिशुम्भयोः॥८॥

न चेत्प्रीत्याद्य भवती मद्भर्तारमुपैष्यति।
ततो बलान्नयाम्येष केशाकर्षणविह्वलाम्॥९॥


दैत्येश्वरेण प्रहितो बलवान् बलसंवृतः।
बलान्नयसि मामेवं ततः किं ते करोम्यहम्॥११॥


इत्युक्तः सोऽभ्यधावत्तामसुरो धूम्रलोचनः।
हुंकारेणैव तं भस्म सा चकाराम्बिका ततः॥१३॥

अथ क्रुद्धं महासैन्यमसुराणां तथाम्बिका*।
ववर्ष सायकैस्तीक्ष्णैस्तथा शक्तिपरश्वधैः॥१४॥

ततो धुतसटः कोपात्कृत्वा नादं सुभैरवम्।
पपातासुरसेनायां सिंहो देव्याः स्ववाहनः॥१५॥

कांश्चित् करप्रहारेण दैत्यानास्येन चापरान्।
आक्रम्य* चाधरेणान्यान्* स जघान* महासुरान्॥१६॥

केषांचित्पाटयामास नखैः कोष्ठानि केसरी*।
तथा तलप्रहारेण शिरांसि कृतवान् पृथक्॥१७॥

विच्छिन्नबाहुशिरसः कृतास्तेन तथापरे।
पपौ च रुधिरं कोष्ठादन्येषां धुतकेसरः॥१८॥

क्षणेन तद्बलं सर्वं क्षयं नीतं महात्मना।
तेन केसरिणा देव्या वाहनेनातिकोपिना॥१९॥

श्रुत्वा तमसुरं देव्या निहतं धूम्रलोचनम्।
बलं च क्षयितं कृत्स्नं देवीकेसरिणा ततः॥२०॥

चुकोप दैत्याधिपतिः शुम्भः प्रस्फुरिताधरः।
आज्ञापयामास च तौ चण्डमुण्डौ महासुरौ॥२१॥

हे चण्ड हे मुण्ड बलैर्बहुभिः* परिवारितौ।
तत्र गच्छत गत्वा च सा समानीयतां लघु॥२२॥

केशेष्वाकृष्य बद्ध्वा वा यदि वः संशयो युधि।
तदाशेषायुधैः सर्वैरसुरैर्विनिहन्यताम्॥२३॥

तस्यां हतायां दुष्टायां सिंहे च विनिपातिते।
शीघ्रमागम्यतां बद्ध्वा गृहीत्वा तामथाम्बिकाम्॥ॐ॥२४॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
शुम्भनिशुम्भसेनानीधूम्रलोचनवधो नाम षष्ठोऽध्यायः॥

Meaning – Durga Saptashati Chapter 6

The Rishi said:

The messenger, filled with indignation on hearing the words the Devi, returned and related them in detail to the king of the daityas.

Then the asura monarch, enraged on hearing that report from his messenger, told Dhumralocana, a chieftain of the daityas: ‘O Dhumralocana, hasten together with your army and fetch here by force that shrew, distressed when dragged by her hair.

‘Or if any one else stands up as her saviors, let him be slain, be he a god, a yaksa or a gandharva.’ The Rishi said:

Then the asura Dhuralocana, commanded thus by Sumbha, went forth quickly, accompanied by sixty thousand asuras.

On seeing the Devi stationed on the snowy mountain, he asked her aloud, ‘Come to the presence of Sumbha and Nisumbha.

‘If you will not go to my lord with pleasure now, here I take you by force, distressed when dragged by your hair.’ The Devi said:

‘You are sent by the lord of the asuras, mighty yourself and accompanied by an army. If you thus take me by force, then what can I do to you?’ The Rishi said:

Thus told, the asura Dhumralocana rushed towards her and thereupon Ambika reduced him to ashes with a mere heave of the sound ‘hum’

Then the great army of asuras became enraged and showered on Ambika sharp arrows, javelins, and axes.

Then the lion, vehicle of the Devi, shaking its mane in anger, and making the most terrific roar, fell on the army of the asuras.

Some asuras, it slaughtered with a blow of its fore paw, others with its mouth, and other great asuras, by treading over with its hind legs.

The lion, with its claws, tore out the hearts of some and severed heads with a blow of the paw.

And it severed arms and heads from others, and shaking its mane drank the blood from the hearts of others.

In a moment all that army was destroyed by that high-spirited and exceedingly enraged lion who bore the Devi.

When Sumbha, the lord of asuras, heard that asura Dhumralocana was slain by the Devi and all his army was destroyed by the lion of the Devi, he was infuriated, his lip quivered and he commanded the two mighty asuras Chanda and Munda:

‘O Chanda, O Munda, go there with large forces, and bring her here speedily, dragging her by her hair or binding her. But if you have any doubt about doing that, then let the asuras strike (her) in the fight with all their weapons.

‘When that shrew is wounded and her lion stricken down, seize that Ambika, bind and bring her quickly.’ Here ends the sixth chapter called ‘The Slaying of Dhumralocana’ of Devi-mahatmya in Markandeya purana during the period of Savarni, the Manu.

Chapter 7 – Slaying of Chanda and Munda

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The seventh chapter of Durga Saptashati is based on “the slaying of Chanda and Munda”.

Durga Saptashati Chapter 7 –  Slaying Of Chanda and Munda


ॐ ध्यायेयं रत्नपीठे शुककलपठितं शृण्वतीं श्यामलाङ्गीं
न्यस्तैकाङ्घ्रिं सरोजे शशिशकलधरां वल्लकीं वादयन्तीम्।
कह्लाराबद्धमालां नियमितविलसच्चोलिकां रक्तवस्त्रां
मातङ्गीं शङ्खपात्रां मधुरमधुमदां चित्रकोद्भासिभालाम्॥

“ॐ” ऋषिरुवाच॥१॥

आज्ञप्तास्ते ततो दैत्याश्चण्डमुण्डपुरोगमाः।
चतुरङ्गबलोपेता ययुरभ्युद्यतायुधाः॥२॥

ददृशुस्ते ततो देवीमीषद्धासां व्यवस्थिताम्।
सिंहस्योपरि शैलेन्द्रशृङ्गे महति काञ्चने॥३॥

ते दृष्ट्वा तां समादातुमुद्यमं चक्रुरुद्यताः।
आकृष्टचापासिधरास्तथान्ये तत्समीपगाः॥४॥

ततः कोपं चकारोच्चैरम्बिका तानरीन् प्रति।
कोपेन चास्या वदनं मषी*वर्णमभूत्तदा॥५॥

भ्रुकुटीकुटिलात्तस्या ललाटफलकाद्द्रुतम्।
काली करालवदना विनिष्क्रान्तासिपाशिनी॥६॥

विचित्रखट्वाङ्गधरा नरमालाविभूषणा।
द्वीपिचर्मपरीधाना शुष्कमांसातिभैरवा॥७॥

अतिविस्तारवदना जिह्वाललनभीषणा।
निमग्नारक्तनयना नादापूरितदिङ्मुखा॥८॥

सा वेगेनाभिपतिता घातयन्ती महासुरान्।
सैन्ये तत्र सुरारीणामभक्षयत तद्बलम्॥९॥

समादायैकहस्तेन मुखे चिक्षेप वारणान्॥१०॥

तथैव योधं तुरगै रथं सारथिना सह।
निक्षिप्य वक्त्रे दशनैश्चर्वयन्त्य*तिभैरवम्॥११॥

एकं जग्राह केशेषु ग्रीवायामथ चापरम्।
पादेनाक्रम्य चैवान्यमुरसान्यमपोथयत्॥१२॥

तैर्मुक्तानि च शस्त्राणि महास्त्राणि तथासुरैः।
मुखेन जग्राह रुषा दशनैर्मथितान्यपि॥१३॥

बलिनां तद् बलं सर्वमसुराणां दुरात्मनाम्।

असिना निहताः केचित्केचित्खट्वाङ्गताडिताः*।
जग्मुर्विनाशमसुरा दन्ताग्राभिहतास्तथा॥१५॥

क्षणेन तद् बलं सर्वमसुराणां निपातितम्।
दृष्ट्वा चण्डोऽभिदुद्राव तां कालीमतिभीषणाम्॥१६॥

शरवर्षैर्महाभीमैर्भीमाक्षीं तां महासुरः।
छादयामास चक्रैश्च मुण्डः क्षिप्तैः सहस्रशः॥१७॥

तानि चक्राण्यनेकानि विशमानानि तन्मुखम्।
बभुर्यथार्कबिम्बानि सुबहूनि घनोदरम्॥१८॥

ततो जहासातिरुषा भीमं भैरवनादिनी।

उत्थाय च महासिं हं देवी चण्डमधावत।
गृहीत्वा चास्य केशेषु शिरस्तेनासिनाच्छिनत्*॥२०॥

अथ मुण्डोऽभ्यधावत्तां दृष्ट्वा चण्डं निपातितम्।
तमप्यपातयद्भूमौ सा खड्गाभिहतं रुषा॥२१॥

हतशेषं ततः सैन्यं दृष्ट्वा चण्डं निपातितम्।
मुण्डं च सुमहावीर्यं दिशो भेजे भयातुरम्॥२२॥

शिरश्चण्डस्य काली च गृहीत्वा मुण्डमेव च।
प्राह प्रचण्डाट्टहासमिश्रमभ्येत्य चण्डिकाम्॥२३॥

मया तवात्रोपहृतौ चण्डमुण्डौ महापशू।
युद्धयज्ञे स्वयं शुम्भं निशुम्भं च हनिष्यसि॥२४॥


तावानीतौ ततो दृष्ट्वा चण्डमुण्डौ महासुरौ।
उवाच कालीं कल्याणी ललितं चण्डिका वचः॥२६॥

यस्माच्चण्डं च मुण्डं च गृहीत्वा त्वमुपागता।
चामुण्डेति ततो लोके ख्याता देवि भविष्यसि॥ॐ॥२७॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
चण्डमुण्डवधो नाम सप्तमोऽध्यायः॥७॥

 Meaning – Durga Saptashati Chapter 7

The Rishi said

Then at his command the asuras, fully armed, and with Chanda and Munda at their head, marched in fourfold array. They saw the Devi, smiling gently, seated upon the lion on a huge golden peak of the great mountain.

On seeing her, some of them excited themselves and made an effort to capture her, and others approached her, with their bows bent and swords drawn.

Thereupon Ambika became terribly angry with those foes, and in her anger her countenance then became dark as ink. Out from the surface of her forehead, fierce with frown, suddenly issued Kali of terrible countenance, armed with a sword and noose. Bearing the strange skull-topped staff, decorated with a garland of skulls, clad in a tiger’s skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep-sunk reddish eyes and filling the regions of the sky with her roars, and falling upon impetuously and slaughtering the great asuras in that army, she devoured those hosts of the foes of the devas.

Then the Devi, mounting upon her great lion, rushed at Chanda, and seizing him by his hair, severed his head with her sword. Seeing Chanda being slain, Munda also rushed at her. She felled him also to the ground, striking him with her sword in her fury.

Seeing the most valiant Chanda and Munda laid low, the remaining army there became panicky and fled in all directions.

 And Kali, holding the heads of Chanda and Munda in her hands, approached Chandika and said, ‘Here have I brought you the heads of Chanda and Munda as two great animal offerings in this sacrifice of battle; Shumbha and Nishumbha, you shall yourself slay.’

The Rishi said: Thereupon seeing those asuras, Chanda and Munda brought to her, the auspicious Chandika said to Kali these playful words: ‘Because you have brought me both Chanda and Munda, you O Devi, shall be famed in the world by the name Chamunda.

Here ends the seventh chapter called ‘The slaying of Chanda and Munda’ of Devi-Mahatmya in Markandeya Purana, during the period of Savarni, the Manu.

Chapter 8 – Slaying of Raktabija

Durga Saptashati Chapter 8 – Slaying of Raktabija

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The eighth chapter of Durga Saptashati is based on “the slaying of Raktabija”.

Durga Saptashati Chapter 8 – The Slaying Of Raktabija


ॐ अरुणां करुणातरङ्गिताक्षीं
अणिमादिभिरावृतां मयूखै-
रहमित्येव विभावये भवानीम्॥

“ॐ” ऋषिरुवाच॥१॥

चण्डे च निहते दैत्ये मुण्डे च विनिपातिते।
बहुलेषु च सैन्येषु क्षयितेष्वसुरेश्वरः॥२॥

ततः कोपपराधीनचेताः शुम्भः प्रतापवान्।
उद्योगं सर्वसैन्यानां दैत्यानामादिदेश ह॥३॥

अद्य सर्वबलैर्दैत्याः षडशीतिरुदायुधाः।
कम्बूनां चतुरशीतिर्निर्यान्तु स्वबलैर्वृताः॥४॥

कोटिवीर्याणि पञ्चाशदसुराणां कुलानि वै।
शतं कुलानि धौम्राणां निर्गच्छन्तु ममाज्ञया॥५॥

कालका दौर्हृद मौर्याः कालकेयास्तथासुराः।
युद्धाय सज्जा निर्यान्तु आज्ञया त्वरिता मम॥६॥

इत्याज्ञाप्यासुरपतिः शुम्भो भैरवशासनः।
निर्जगाम महासैन्यसहस्रैर्बहुभिर्वृतः॥७॥

आयान्तं चण्डिका दृष्ट्वा तत्सैन्यमतिभीषणम्।
ज्यास्वनैः पूरयामास धरणीगगनान्तरम्॥८॥

ततः* सिंहो महानादमतीव कृतवान् नृप।
घण्टास्वनेन तन्नादमम्बिका* चोपबृंहयत्॥९॥

धनुर्ज्यासिंहघण्टानां नादापूरितदिङ्मुखा।
निनादैर्भीषणैः काली जिग्ये विस्तारितानना॥१०॥

तं निनादमुपश्रुत्य दैत्यसैन्यैश्चतुर्दिशम्।
देवी सिंहस्तथा काली सरोषैः परिवारिताः॥११॥

एतस्मिन्नन्तरे भूप विनाशाय सुरद्विषाम्।

ब्रह्मेशगुहविष्णूनां तथेन्द्रस्य च शक्तयः।
शरीरेभ्यो विनिष्क्रम्य तद्रूपैश्चण्डिकां ययुः॥१३॥

यस्य देवस्य यद्रूपं यथाभूषणवाहनम्।
तद्वदेव हि तच्छक्तिरसुरान् योद्धुमाययौ॥१४॥

हंसयुक्तविमानाग्रे साक्षसूत्रकमण्डलुः।
आयाता ब्रह्मणः शक्तिर्ब्रह्माणी साभिधीयते॥१५॥

माहेश्वरी वृषारूढा त्रिशूलवरधारिणी।
महाहिवलया प्राप्ता चन्द्ररेखाविभूषणा॥१६॥

कौमारी शक्तिहस्ता च मयूरवरवाहना।
योद्धुमभ्याययौ दैत्यानम्बिका गुहरूपिणी॥१७॥

तथैव वैष्णवी शक्तिर्गरुडोपरि संस्थिता।

यज्ञवाराहमतुलं* रूपं या बिभ्रतो* हरेः।
शक्तिः साप्याययौ तत्र वाराहीं बिभ्रती तनुम्॥१९॥

नारसिंही नृसिंहस्य बिभ्रती सदृशं वपुः।
प्राप्ता तत्र सटाक्षेपक्षिप्तनक्षत्रसंहतिः॥२०॥

वज्रहस्ता तथैवैन्द्री गजराजोपरि स्थिता।
प्राप्ता सहस्रनयना यथा शक्रस्तथैव सा॥२१॥

ततः परिवृतस्ताभिरीशानो देवशक्तिभिः।
हन्यन्तामसुराः शीघ्रं मम प्रीत्याऽऽहचण्डिकाम्॥२२॥

ततो देवीशरीरात्तु विनिष्क्रान्तातिभीषणा।
चण्डिकाशक्तिरत्युग्रा शिवाशतनिनादिनी॥२३॥

सा चाह धूम्रजटिलमीशानमपराजिता।
दूत त्वं गच्छ भगवन् पार्श्वं शुम्भनिशुम्भयोः॥२४॥

ब्रूहि शुम्भं निशुम्भं च दानवावतिगर्वितौ।
ये चान्ये दानवास्तत्र युद्धाय समुपस्थिताः॥२५॥

त्रैलोक्यमिन्द्रो लभतां देवाः सन्तु हविर्भुजः।
यूयं प्रयात पातालं यदि जीवितुमिच्छथ॥२६॥

बलावलेपादथ चेद्भवन्तो युद्धकाङ्क्षिणः।
तदागच्छत तृप्यन्तु मच्छिवाः पिशितेन वः॥२७॥

यतो नियुक्तो दौत्येन तया देव्या शिवः स्वयम्।
शिवदूतीति लोकेऽस्मिंस्ततः सा ख्यातिमागता॥२८॥

तेऽपि श्रुत्वा वचो देव्याः शर्वाख्यातं महासुराः।
अमर्षापूरिता जग्मुर्यत्र* कात्यायनी स्थिता॥२९॥

ततः प्रथममेवाग्रे शरशक्त्यृष्टिवृष्टिभिः।
ववर्षुरुद्धतामर्षास्तां देवीममरारयः॥३०॥

सा च तान् प्रहितान् बाणाञ्छूलशक्तिपरश्वधान्।
चिच्छेद लीलयाऽऽध्मातधनुर्मुक्तैर्महेषुभिः॥३१॥

तस्याग्रतस्तथा काली शूलपातविदारितान्।
खट्वाङ्गपोथितांश्चारीन् कुर्वती व्यचरत्तदा॥३२॥

कमण्डलुजलाक्षेपहतवीर्यान् हतौजसः।
ब्रह्माणी चाकरोच्छत्रून् येन येन स्म धावति॥३३॥

माहेश्वरी त्रिशूलेन तथा चक्रेण वैष्णवी।
दैत्याञ्जघान कौमारी तथा शक्त्यातिकोपना॥३४॥

ऐन्द्रीकुलिशपातेन शतशो दैत्यदानवाः।
पेतुर्विदारिताः पृथ्व्यां रुधिरौघप्रवर्षिणः॥३५॥

तुण्डप्रहारविध्वस्ता दंष्ट्राग्रक्षतवक्षसः।
वाराहमूर्त्या न्यपतंश्चक्रेण च विदारिताः॥३६॥

नखैर्विदारितांश्चान्यान् भक्षयन्ती महासुरान्।
नारसिंही चचाराजौ नादापूर्णदिगम्बरा॥३७॥

चण्डाट्टहासैरसुराः शिवदूत्यभिदूषिताः।
पेतुः पृथिव्यां पतितांस्तांश्चखादाथ सा तदा॥३८॥

इति मातृगणं क्रुद्धं मर्दयन्तं महासुरान्।

पलायनपरान् दृष्ट्वा दैत्यान् मातृगणार्दितान्।
योद्धुमभ्याययौ क्रुद्धो रक्तबीजो महासुरः॥४०॥

रक्तबिन्दुर्यदा भूमौ पतत्यस्य शरीरतः।
समुत्पतति मेदिन्यां* तत्प्रमाणस्तदासुरः॥४१॥

युयुधे स गदापाणिरिन्द्रशक्त्या महासुरः।
ततश्चैन्द्री स्ववज्रेण रक्तबीजमताडयत्॥४२॥

कुलिशेनाहतस्याशु बहु* सुस्राव शोणितम्।
समुत्तस्थुस्ततो योधास्तद्रूपास्तत्पराक्रमाः॥४३॥

यावन्तः पतितास्तस्य शरीराद्रक्तबिन्दवः।
तावन्तः पुरुषा जातास्तद्वीर्यबलविक्रमाः॥४४॥

ते चापि युयुधुस्तत्र पुरुषा रक्तसम्भवाः।
समं मातृभिरत्युग्रशस्त्रपातातिभीषणम्॥४५॥

पुनश्च वज्रपातेन क्षतमस्य शिरो यदा।
ववाह रक्तं पुरुषास्ततो जाताः सहस्रशः॥४६॥

वैष्णवी समरे चैनं चक्रेणाभिजघान ह।
गदया ताडयामास ऐन्द्री तमसुरेश्वरम्॥४७॥

वैष्णवीचक्रभिन्नस्य रुधिरस्रावसम्भवैः।
सहस्रशो जगद्व्याप्तं तत्प्रमाणैर्महासुरैः॥४८॥

शक्त्या जघान कौमारी वाराही च तथासिना।
माहेश्वरी त्रिशूलेन रक्तबीजं महासुरम्॥४९॥

स चापि गदया दैत्यः सर्वा एवाहनत् पृथक्।
मातॄः कोपसमाविष्टो रक्तबीजो महासुरः॥५०॥

तस्याहतस्य बहुधा शक्तिशूलादिभिर्भुवि।
पपात यो वै रक्तौघस्तेनासञ्छतशोऽसुराः॥५१॥

तैश्चासुरासृक्सम्भूतैरसुरैः सकलं जगत्।
व्याप्तमासीत्ततो देवा भयमाजग्मुरुत्तमम्॥५२॥

तान् विषण्णान् सुरान् दृष्ट्वा चण्डिका प्राह सत्वरा।
उवाच कालीं चामुण्डे विस्तीर्णं* वदनं कुरु॥५३॥

मच्छस्त्रपातसम्भूतान् रक्तबिन्दून्महासुरान्।
रक्तबिन्दोः प्रतीच्छ त्वं वक्त्रेणानेन वेगिना*॥५४॥

भक्षयन्ती चर रणे तदुत्पन्नान्महासुरान्।
एवमेष क्षयं दैत्यः क्षीणरक्तो गमिष्यति॥५५॥

भक्ष्यमाणास्त्वया चोग्रा न चोत्पत्स्यन्ति चापरे*।
इत्युक्त्वा तां ततो देवी शूलेनाभिजघान तम्॥५६॥

मुखेन काली जगृहे रक्तबीजस्य शोणितम्।
ततोऽसावाजघानाथ गदया तत्र चण्डिकाम्॥५७॥

न चास्या वेदनां चक्रे गदापातोऽल्पिकामपि।
तस्याहतस्य देहात्तु बहु सुस्राव शोणितम्॥५८॥

यतस्ततस्तद्वक्त्रेण चामुण्डा सम्प्रतीच्छति।
मुखे समुद्गता येऽस्या रक्तपातान्महासुराः॥५९॥

तांश्चखादाथ चामुण्डा पपौ तस्य च शोणितम्।
देवी शूलेन वज्रेण* बाणैरसिभिर्ऋष्टिभिः॥६०॥

जघान रक्तबीजं तं चामुण्डापीतशोणितम्।
स पपात महीपृष्ठे शस्त्रसङ्घसमाहतः*॥६१॥

नीरक्तश्च महीपाल रक्तबीजो महासुरः।
ततस्ते हर्षमतुलमवापुस्त्रिदशा नृप॥६२॥

तेषां मातृगणो जातो ननर्तासृङ्मदोद्धतः॥ॐ॥६३॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
रक्तबीजवधो नामाष्टमोऽध्यायः॥८॥

Meaning – Durga Saptashati Chapter 8

The Rishi said:

After the daitya Chanda was slain and Munda was laid low, and many of the battalions were destroyed, the lord of the asuras, powerful Sumbha, with mid overcome by anger, commanded then the mobilization of all the daitya hosts:

‘Now let the eighty-six asuras – upraising their weapons – with all their forces, and the eighty-four Kambus, surrounded by their own forces, go out.

‘Let the fifty asura families of Kotiviryas and the hundred families of Dhaumras go forth at my command.

‘Let the asurasa Kalakas, Daurhrdas, the Mauryas and the Kalakeyas hasten at my command and march forth ready for battle.’

After issuing these orders, Sumbha, the lord of the asuras and a ferocious ruler, went forth, attended by many thousands of big forces.

Seeing that most terrible army coming, Chandika filled into space between the earth and the sky with the twang of her bow-string.

Thereon her lion made an exceedingly loud roar, O King, and Ambika magnified those roars with the clanging of the bell.

Kali, expanding her mouth wide and filling the quarters with the sound (hum ) overwhelmed the noises of her bow-string, lion and bell by her terrific roars.

On hearing that roar the enraged asura battalions surrounded the lion, the Devi (Chandika) and Kali on all the four sides.

At this moment, O King, in order to annihilate the enemies of devas and for the well-being of the supreme devas, there issued forth, endowed with exceeding vigour and strength, Shaktis from the bodies of Brahma, Shiva, Guha, Vishnu and Indra, and with the form of those devas went to Chandika.

Whatever was the form of each deva, whatever his ornaments and vehicle, in that very form his Shakti advanced to fight with the asuras.

In a heavenly chariot drawn by swans advanced Brahma’s Shakti carrying a rosary and Kamandalu. She is called Brahmani.

Maheshvari arrived, seated on a bull, holding a fine trident, wearing bracelets of great snakes and adorned with a digit of the moon.

Ambika Kaumari, in the form of Guha, holding a spear in hand riding on a fine peacock, advanced to attack the asuras.

Likewise the Shakti of Vishnu came, seated upon Garuda, holding conch, club, bow and sword in hand.

The Shakti of Hari, who assumed the incomparable form of a sacrificial boar, she also advanced there in a boar-like form.

Narasmihi arrived there, assuming a body like that of a Narasmiha, bringing down the constellations by the toss of her mane.

Likewise the thousand-eyed Aindri, holding a thunderbolt in hand and riding on the lord of elephants arrive just like Sakra (Indra).

Then Shiva, surrounded by those shaktis of the devas, said to Chandika, ‘Let the asuras be killed forthwith by you for my gratification.’

Thereupon from the body of Devi issued forth the Shakti of Chandika, most terrific, exceedingly fierce and yelling like a hundred jackals.

And that invincible (Shakti) told Shiva, of dark coloured matted locks, ‘Go, my lord, as ambassador to the presence of Sumbha and Nisumbha.

‘Tell the two haughty asuras, Sumbha and Nisumbha, and the other asuras assembled there for battle.

“Let Indra obtain the three worlds and let the devas enjoy the sacrificial oblations. You go to the nether world, if you wish to live.

“But if through pride of strength you are anxious for battle, come on then. Let my jackals be satiated with your flesh.”‘

Because that Devi appointed “Shiva” himself as ambassador thenceforth she became renowned in this world as Shiva-duti.

Those great asuras, on their part, hearing the words of the Devi communicated by Shiva, were filled with indignation and went where Katyayani stood.

Then in the very beginning, the enraged foes of the devas poured in front on the Devi showers of arrows, javelins and spears.

And lightly, with the huge arrows shot from her full-drawn bow, she clove those arrows, spears, darts and axes hurled by them.

Then, in front of him (Sumbha), stalked Kali, piercing the enemies to pieces with her spear and crushing them with her skull-topped staff.

And Brahmani, wherever she moved, made the enemies bereft of valour and prowess by sprinkling on them the water from her Kamandalu.

The very wrathful Maheshvari slew the daityas with her trident, and Vaisnavi, with her discus and Kaumari, with her javelin.

Torn to pieces by the thunderbolt which come down upon them, hurled by Aindri, daityas and danavas fell on the earth in hundreds, streams of blood flowing out of them.

Shattered by the boar-formed goddess (Varahi)with blows of her snout, wounded in their chests by the point of her tusk and torn by her discus, (the asuras) fell down.

Narasmihi, filling all the quarters and the sky with her roars, roamed about in the battle, devouring other great asuras torn by her claws.

Demoralised by the violent laughter of Shivaduti, the asuras fell down on the earth; she then devoured them who had fallen down.

Seeing the enraged band of Matrs crushing the great asuras thus by various means, the troops of the enemies of devas took to their heels.

Seeing the asuras harassed by the band of Matrs and fleeing, the great asura Raktabija strode forward to fight in wrath.

Whenever from his body there fell to the ground a drop of blood, at that moment rose up from the earth asura of his stature.

The great asura fought with Indra’s shakti with club in his hand; then Aindri also struck Ranktabija with her thunderbolt.

Blood flowed quickly and profusely from him who was wounded by the thunderbolt. From the blood rose up (fresh)combatants of his form and valour.

As many drops of blood fell from his body, so may persons came into being, with his courage, strength and valour.

And those persons also sprung up from his blood fought there with the Matrs in a more dreadful manner hurling the very formidable weapons.

And again when his head was wounded by the fall of her thunder-bolt, his blood flowed and therefrom were born persons in thousands.

Vaisnavi struck him with her discus in the battle, Aindri beat that lord of asuras with her club.

The world was pervaded by thousands of great asuras who were of his stature and who rose up from the blood that flowed from him when cloven by the discus of Vaisnavi.

Kaumari struck the great asura Raktabija with her spear, Varahi with her sword, and Mahesvari with her trident.

And Raktabija, that great asura also, filled with wrath, struck everyone of the Matrs severally with his club.

From the stream of blood which fell on the earth from him when he received multiple wounds by the spears, darts and other weapons, hundreds of asuras came into being.

And those asuras that were born from the blood of Raktabija pervaded the whole world; the devas got intensely alarmed at this.

Seeing the devas dejected, Chandika laughed and said to Kali, ‘O Chamunda, open out your mouth wide; with this mouth quickly take in the drops of blood generated by the blow of my weapon and (also) the great asuras born of the drops of blood of Raktabija.

‘Roam about in the battle-field, devouring the great asuras that spring from him. So shall this daitya, with his blood emptied, perish.

‘As you go on devouring these, other fierce (asuras) will not be born.’ Having enjoined her thus, the Devi next smote him (Raktabija) with her dart.

Then Kali drank Raktabija’s blood with her mouth. Then and there he struck Chandika with his club.

The blow of his club caused her not even the slightest pain. And from his stricken body wherever blood flowed copiously, there Chamunda swallowed it with her mouth. The Chamunda devoured those great asuras who sprang up from the flow of blood in her mouth, and drank his (Raktabija’s ) blood.

The Devi (Kausiki) smote Raktabija with her dart, thunderbolt, arrows, swords, and spears, when Chamunda went on drinking his book.

Stricken with a multitude of weapons and bloodless, the great asura (Raktabija) fell on the ground, O King.

Thereupon the devas attained great joy, O King. The band of Matrs who sprang from them dance, being intoxicated with blood. Here ends the eighth chapter called ‘The Slaying of Raktabija’ of Devi-mahatmya in Markandeya-purana, during the period of Savarni, the Manu.

Chapter 9 – Slaying of Nishumbha

Durga Saptashati Chapter 9 – Slaying of Nishumbha

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The ninth chapter of Durga Saptashati is based on “the slaying of Nishumbha”.

 Durga Saptashati Chapter 9 – Slaying Of Nishumbha


ॐ बन्धूककाञ्चननिभं रुचिराक्षमालां
पाशाङ्कुशौ च वरदां निजबाहुदण्डैः।
बिभ्राणमिन्दुशकलाभरणं त्रिनेत्र-
मर्धाम्बिकेशमनिशं वपुराश्रयामि॥

“ॐ” राजोवाच॥१॥

विचित्रमिदमाख्यातं भगवन् भवता मम।
देव्याश्चरितमाहात्म्यं रक्तबीजवधाश्रितम्॥२॥

भूयश्चेच्छाम्यहं श्रोतुं रक्तबीजे निपातिते।
चकार शुम्भो यत्कर्म निशुम्भश्चातिकोपनः॥३॥


चकार कोपमतुलं रक्तबीजे निपातिते।
शुम्भासुरो निशुम्भश्च हतेष्वन्येषु चाहवे॥५॥

हन्यमानं महासैन्यं विलोक्यामर्षमुद्वहन्।
अभ्यधावन्निशुम्भोऽथ मुख्ययासुरसेनया॥६॥

तस्याग्रतस्तथा पृष्ठे पार्श्वयोश्च महासुराः।
संदष्टौष्ठपुटाः क्रुद्धा हन्तुं देवीमुपाययुः॥७॥

आजगाम महावीर्यः शुम्भोऽपि स्वबलैर्वृतः।
निहन्तुं चण्डिकां कोपात्कृत्वा युद्धं तु मातृभिः॥८॥

ततो युद्धमतीवासीद्देव्या शुम्भनिशुम्भयोः।
शरवर्षमतीवोग्रं मेघयोरिव वर्षतोः॥९॥

चिच्छेदास्ताञ्छरांस्ताभ्यां चण्डिका स्वशरोत्करैः*।
ताडयामास चाङ्गेषु शस्त्रौघैरसुरेश्वरौ॥१०॥

निशुम्भो निशितं खड्गं चर्म चादाय सुप्रभम्।
अताडयन्मूर्ध्नि सिंहं देव्या वाहनमुत्तमम्॥११॥

ताडिते वाहने देवी क्षुरप्रेणासिमुत्तमम्।
निशुम्भस्याशु चिच्छेद चर्म चाप्यष्टचन्द्रकम्॥१२॥

छिन्ने चर्मणि खड्गे च शक्तिं चिक्षेप सोऽसुरः।
तामप्यस्य द्विधा चक्रे चक्रेणाभिमुखागताम्॥१३॥

कोपाध्मातो निशुम्भोऽथ शूलं जग्राह दानवः।
आयातं* मुष्टिपातेन देवी तच्चाप्यचूर्णयत्॥१४॥

आविध्याथ* गदां सोऽपि चिक्षेप चण्डिकां प्रति।
सापि देव्या त्रिशूलेन भिन्ना भस्मत्वमागता॥१५॥

ततः परशुहस्तं तमायान्तं दैत्यपुङ्गवम्।
आहत्य देवी बाणौघैरपातयत भूतले॥१६॥

तस्मिन्निपतिते भूमौ निशुम्भे भीमविक्रमे।
भ्रातर्यतीव संक्रुद्धः प्रययौ हन्तुमम्बिकाम्॥१७॥

स रथस्थस्तथात्युच्चैर्गृहीतपरमायुधैः।
भुजैरष्टाभिरतुलैर्व्याप्याशेषं बभौ नभः॥१८॥

तमायान्तं समालोक्य देवी शङ्खमवादयत्।
ज्याशब्दं चापि धनुषश्चकारातीव दुःसहम्॥१९॥

पूरयामास ककुभो निजघण्टास्वनेन च।
समस्तदैत्यसैन्यानां तेजोवधविधायिना॥२०॥

ततः सिंहो महानादैस्त्याजितेभमहामदैः।
पूरयामास गगनं गां तथैव* दिशो दश॥२१॥

ततः काली समुत्पत्य गगनं क्ष्मामताडयत्।
कराभ्यां तन्निनादेन प्राक्स्वनास्ते तिरोहिताः॥२२॥

अट्टाट्टहासमशिवं शिवदूती चकार ह।
तैः शब्दैरसुरास्त्रेसुः शुम्भः कोपं परं ययौ॥२३॥

दुरात्मंस्तिष्ठ तिष्ठेति व्याजहाराम्बिका यदा।
तदा जयेत्यभिहितं देवैराकाशसंस्थितैः॥२४॥

शुम्भेनागत्य या शक्तिर्मुक्ता ज्वालातिभीषणा।
आयान्ती वह्निकूटाभा सा निरस्ता महोल्कया॥२५॥

सिंहनादेन शुम्भस्य व्याप्तं लोकत्रयान्तरम्।
निर्घातनिःस्वनो घोरो जितवानवनीपते॥२६॥

शुम्भमुक्ताञ्छरान्देवी शुम्भस्तत्प्रहिताञ्छरान्।
चिच्छेद स्वशरैरुग्रैः शतशोऽथ सहस्रशः॥२७॥

ततः सा चण्डिका क्रुद्धा शूलेनाभिजघान तम्।
स तदाभिहतो भूमौ मूर्च्छितो निपपात ह॥२८॥

ततो निशुम्भः सम्प्राप्य चेतनामात्तकार्मुकः।
आजघान शरैर्देवीं कालीं केसरिणं तथा॥२९॥

पुनश्च कृत्वा बाहूनामयुतं दनुजेश्वरः।
चक्रायुधेन दितिजश्छादयामास चण्डिकाम्॥३०॥

ततो भगवती क्रुद्धा दुर्गा दुर्गार्तिनाशिनी।
चिच्छेद तानि चक्राणि स्वशरैः सायकांश्च तान्॥३१॥

ततो निशुम्भो वेगेन गदामादाय चण्डिकाम्।
अभ्यधावत वै हन्तुं दैत्यसेनासमावृतः॥३२॥

तस्यापतत एवाशु गदां चिच्छेद चण्डिका।
खड्गेन शितधारेण स च शूलं समाददे॥३३॥

शूलहस्तं समायान्तं निशुम्भममरार्दनम्।
हृदि विव्याध शूलेन वेगाविद्धेन चण्डिका॥३४॥

भिन्नस्य तस्य शूलेन हृदयान्निःसृतोऽपरः।
महाबलो महावीर्यस्तिष्ठेति पुरुषो वदन्॥३५॥

तस्य निष्क्रामतो देवी प्रहस्य स्वनवत्ततः।
शिरश्चिच्छेद खड्गेन ततोऽसावपतद्भुवि॥३६॥

ततः सिंहश्चखादोग्रं* दंष्ट्राक्षुण्णशिरोधरान्।
असुरांस्तांस्तथा काली शिवदूती तथापरान्॥३७॥

कौमारीशक्तिनिर्भिन्नाः केचिन्नेशुर्महासुराः।
ब्रह्माणीमन्त्रपूतेन तोयेनान्ये निराकृताः॥३८॥

माहेश्वरीत्रिशूलेन भिन्नाः पेतुस्तथापरे।
वाराहीतुण्डघातेन केचिच्चूर्णीकृता भुवि॥३९॥

खण्डं* खण्डं च चक्रेण वैष्णव्या दानवाः कृताः।
वज्रेण चैन्द्रीहस्ताग्रविमुक्तेन तथापरे॥४०॥

केचिद्विनेशुरसुराः केचिन्नष्टा महाहवात्।
भक्षिताश्चापरे कालीशिवदूतीमृगाधिपैः॥ॐ॥४१॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
निशुम्भवधो नाम नवमोऽध्यायः॥९॥

Meaning – Durga Saptashati Chapter 9

The king (Suratha) said:

‘Wonderful is this that you, adorable sir, have related to me about the greatness of the Devi’s act in slaying Raktabija.

‘I wish to hear further what the very irate Sumbha and Nisumbha did after Raktabija was killed.’ The Rishi said:

After Raktabija was slain and other asuras were killed in the fight, the asura Sumbha and Nisumbha gave way to unbounded wrath.

Enraged on seeing his great army slaughtered, Nisumbha then rushed forward with the chief forces of the asuras.

In front of him behind him and on both sides of him, great asuras, enraged and biting their lips, advanced to slay the Devi.

Sumbha also, mighty in valour, went forward, surrounded, with his own troops to slay Chandika in this rage, after fighting with the Matrs.

Then commenced severe combat between the Devi on one side and on the other, Sumbha and Nisumbha who, like two thunder-clouds, rained a most tempestuous shower of arrows on her.

Chandika with numerous arrows quickly split the arrows shot by the two asuras and smote the two lords of asuras on their limbs with her mass of weapons.

Nisumbha, grasping a sharp sword and a shining shield, struck the lion, the great carrier of the Devi on the head.

When her carrier was struck, the Devi quickly cut Nisumbha’s superb sword with a sharp-edged arrow and also his shield on which eight moons were figured.

When his shield was slit and his sword too broken, the asura hurled his spear; and that missile also, as it advanced towards her, was split into two by her discus.

Then the danava Nisumbha, swelling with wrath, seized a dart; and that also, as it came, the Devi powdered with a blow of her fist.

Then brandishing his club, he flung it against Chandika; cleft by the trident of the Devi, it also turned to ashes.

Then the Devi assailed the heroic danava advancing with battle-axe in hand, and laid him low on the ground.

When his brother Nisumbha of terrific prowess fell to the ground, (Sumbha) got infuriated in the extreme, and strode forward to slay Ambika.

Standing in his chariot and grasping excellent weapons in his long and incomparable eight arms, he shone by pervading the entire sky.

Seeing him approaching, the Devi blew her conch, and made a twang of her bow-string, which was unbearable in the extreme.

And (the Devi) filled all directions with the ringing of her bell, which destroys the strength of all the daitya hosts.

The lion filled the heaven, the earth and the ten quarters of the sky with loud roars, which made the elephants give up their violent rut.

Then Kali, springing upwards in the sky, (came down) and struck the earth with both her hands; by its noise all the previous sounds were drowned.

Sivaduti made a loud ominous peal of laughter, the asuras were frightened by those sounds, and Sumbha flew into an utmost rage.

As Ambika said, ‘O evil-natured one, stop, stop’, the devas stationed in the sky cheered her with the words, ‘Be victorious’.

The spear, flaming most terribly and shining like a mass of fire, which Sumbha approaching hurled was, as it was coming along, put out by a great firebrand (from the Devi).

The interspace between the three worlds was pervaded by Sumbha’s lion-like roar, but the dreadful thunder-clap ( of the Devi) smothered that, O King.

The Devi split the arrows shot by Sumbha, and Sumbha also split the arrows discharged by her, (each with her and his) sharp arrows in hundreds and thousands.

Then Chandika became angry and smote him with a trident. Wounded therewith, he fainted and fell to the ground.

Then Nisumbha, regaining consciousness seized his bow and struck with arrows the Devi and Kali and the lion

And the danuja-lord, the son of Diti, putting forth a myriad arms, covered Chandika with myriad discuses.

Then Bhagavati Durga, the destroyer of difficulties and afflictions, became angry and split those discuses and those arrows with her own arrows.

Thereupon Nisumbha, surrounded by the daitya host, swiftly seizing his club, rushed at Chandika to sly her.

As he was just rushing at her, Chandika colve his club with her sharp-edged sword; and her took hold of a dart.

As Nisumbha, the afflictor of the devas, was advancing with the dart in hand, Chandika pierced him in the heart with a swiftly hurled dart.

From his (Nisumbha’s) heart that was pierced by the dart, issued forth another person of great strength and valour, exclaiming (at the Devi) ‘Stop.’

Then the Devi, laughing aloud, severed the head of him, who issued forth, with her sword. Thereupon he fell to the ground.

The lion then devoured those asuras whose necks he had crushed with his fierce teeth, and Kali and Sivaduti devoured others.

Some great asuras perished, being pierced through by the spear if Kaumari. Others were repulsed by (sprinkling of ) the water purified by the incantation of Brahmani.

Others fell, pierced by a trident wielded by Mahesvari; some were powdered on the ground by the blows from the snout of Varahi.

Some danavas were cut to pieces by the discus of Vaisnavi, and others again by the thunderbolt discharged from the palm of Aindri.

Some asuras perished (themselves), some fled from the great battle, and others were devoured by Kali, Sivaduti and the lion.

Here ends the ninth chapter called ‘the Slaying of Nisumbha’ of Devi mahatmya in Markandeya-purana during the period of Savarni, the Manu.

Chapter 10 – Slaying of Shumbha

Durga Saptashati Chapter 10 – Slaying of Shumbha

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The tenth chapter of Durga Saptashati is based on “the slaying of Shumbha”.

Durga Saptashati Chapter 10 – The Slaying Of Shumbha


ॐ उत्तप्तहेमरुचिरां रविचन्द्रवह्नि-
नेत्रां धनुश्शरयुताङ्कुशपाशशूलम्।
रम्यैर्भुजैश्च दधतीं शिवशक्तिरूपां
कामेश्वरीं हृदि भजामि धृतेन्दुलेखाम्॥

“ॐ” ऋषिरुवाच॥१॥

निशुम्भं निहतं दृष्ट्वा भ्रातरं प्राणसम्मितम्।
हन्यमानं बलं चैव शुम्भः क्रुद्धोऽब्रवीद्वचः॥२॥

बलावलेपाद्दुष्टे* त्वं मा दुर्गे गर्वमावह।
अन्यासां बलमाश्रित्य युद्ध्यसे यातिमानिनी॥३॥


एकैवाहं जगत्यत्र द्वितीया का ममापरा।
पश्यैता दुष्ट मय्येव विशन्त्यो मद्विभूतयः*॥५॥

ततः समस्तास्ता देव्यो ब्रह्माणीप्रमुखा लयम्।
तस्या देव्यास्तनौ जग्मुरेकैवासीत्तदाम्बिका॥६॥


अहं विभूत्या बहुभिरिह रूपैर्यदास्थिता।
तत्संहृतं मयैकैव तिष्ठाम्याजौ स्थिरो भव॥८॥


ततः प्रववृते युद्धं देव्याः शुम्भस्य चोभयोः।
पश्यतां सर्वदेवानामसुराणां च दारुणम्॥१०॥

शरवर्षैः शितैः शस्त्रैस्तथास्त्रैश्चैव दारुणैः।
तयोर्युद्धमभूद्भूयः सर्वलोकभयङ्करम्॥११॥

दिव्यान्यस्त्राणि शतशो मुमुचे यान्यथाम्बिका।
बभञ्ज तानि दैत्येन्द्रस्तत्प्रतीघातकर्तृभिः॥१२॥

मुक्तानि तेन चास्त्राणि दिव्यानि परमेश्वरी।
बभञ्ज लीलयैवोग्रहु*ङ्कारोच्चारणादिभिः॥१३॥

ततः शरशतैर्देवीमाच्छादयत सोऽसुरः।
सापि* तत्कुपिता देवी धनुश्चिच्छेद चेषुभिः॥१४॥

छिन्ने धनुषि दैत्येन्द्रस्तथा शक्तिमथाददे।
चिच्छेद देवी चक्रेण तामप्यस्य करे स्थिताम्॥१५॥

ततः खड्गमुपादाय शतचन्द्रं च भानुमत्।
अभ्यधावत्तदा* देवीं दैत्यानामधिपेश्वरः॥१६॥

तस्यापतत एवाशु खड्गं चिच्छेद चण्डिका।
धनुर्मुक्तैः शितैर्बाणैश्चर्म चार्ककरामलम्*॥१७॥

हताश्वः स तदा दैत्यश्छिन्नधन्वा विसारथिः।
जग्राह मुद्गरं घोरमम्बिकानिधनोद्यतः॥१८॥

चिच्छेदापततस्तस्य मुद्गरं निशितैः शरैः।
तथापि सोऽभ्यधावत्तां मुष्टिमुद्यम्य वेगवान्॥१९॥

स मुष्टिं पातयामास हृदये दैत्यपुङ्गवः।
देव्यास्तं चापि सा देवी तलेनोरस्यताडयत्॥२०॥

तलप्रहाराभिहतो निपपात महीतले।
स दैत्यराजः सहसा पुनरेव तथोत्थितः॥२१॥

उत्पत्य च प्रगृह्योच्चैर्देवीं गगनमास्थितः।
तत्रापि सा निराधारा युयुधे तेन चण्डिका॥२२॥

नियुद्धं खे तदा दैत्यश्चण्डिका च परस्परम्।
चक्रतुः प्रथमं सिद्धमुनिविस्मयकारकम्॥२३॥

ततो नियुद्धं सुचिरं कृत्वा तेनाम्बिका सह।
उत्पात्य भ्रामयामास चिक्षेप धरणीतले॥२४॥

स क्षिप्तो धरणीं प्राप्य मुष्टिमुद्यम्य वेगितः*।
अभ्यधावत दुष्टात्मा चण्डिकानिधनेच्छया॥२५॥

तमायान्तं ततो देवी सर्वदैत्यजनेश्वरम्।
जगत्यां पातयामास भित्त्वा शूलेन वक्षसि॥२६॥

स गतासुः पपातोर्व्यां देवीशूलाग्रविक्षतः।
चालयन् सकलां पृथ्वीं साब्धिद्वीपां सपर्वताम्॥२७॥

ततः प्रसन्नमखिलं हते तस्मिन् दुरात्मनि।
जगत्स्वास्थ्यमतीवाप निर्मलं चाभवन्नभः॥२८॥

उत्पातमेघाः सोल्का ये प्रागासंस्ते शमं ययुः।
सरितो मार्गवाहिन्यस्तथासंस्तत्र पातिते॥२९॥

ततो देवगणाः सर्वे हर्षनिर्भरमानसाः।
बभूवुर्निहते तस्मिन् गन्धर्वा ललितं जगुः॥३०॥

अवादयंस्तथैवान्ये ननृतुश्चाप्सरोगणाः।
ववुः पुण्यास्तथा वाताः सुप्रभोऽभूद्दिवाकरः॥३१॥

जज्वलुश्चाग्नयः शान्ताः शान्ता दिग्जनितस्वनाः॥ॐ॥३२॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
शुम्भवधो नाम दशमोऽध्यायः॥१०॥

Meaning – Durga Saptashati Chapter 10

The Rishi said : Seeing his brother Nishumbha slain, who was dear to him as his life, and his army being slaughtered, Shumbha angrily said, ‘O Durga who are puffed up with pride of strength, don’t show your pride (here). Though you are exceedingly haughty, you, resorting to the strength of others, fight.’

The Devi said, ‘I am all alone in the world here. Who else is there besides me? See, O vile one, these Goddesses, who are but my own powers, entering into my own self!’ After saying this, all the Brahmani and the rest, were seen to be absorbed in the body of the Devi. Ambika alone then remained.

The Devi said, ‘The numerous forms, which I projected by my power here have been withdrawn by me, and (now) I stand alone. Be steadfast in combat.’

The Rishi said : Then began a dreadful battle between them both, the Devi and Shumbha, while all the devas and asuras looked on. With showers of arrows, with sharp weapons and frightful missiles, both engaged again in a combat that frightened all the worlds alike.

The daitya-king, wounded by the blow of Her palm fell on the earth, but immediately he rose back up again. Seizing the Devi, he sprang up and mounted high into the sky. There also Chandika fought with him without any support.

Now, the daitya (Shumbha) and Chandika fought as never before, being in a close contact with each other up in the sky, which surprised the Siddhas and sages. Ambika then, after carrying on a close fight for a very long time with him, lifted him up, whirled him around and flung him down to earth. Flung thus, the evil-natured (Shumbha) reaching the earth and raising his fist, hastily rushed forward desiring to kill Chandika. Seeing that lord of all the daitya-folk approaching, the Devi, piercing him on the chest with a dart, threw him down to earth. Pierced by the pointed dart of the Devi he fell lifeless on the ground, shaking the entire earth with its seas, islands and mountains.

When that evil-natured (asura) was slain, the universe became happy and regained perfect peace, and the sky got clearer. Flaming portent-clouds that were in evidence before became tranquil, and the rivers kept within their courses when Shumbha was stricken down there. When he had been slain, the minds of all the bands of devas became overjoyed, and the Gandharvas sang sweetly. Others played (their instruments), and the bands of nymphs danced; likewise favourable winds blew; the sun became very brilliant; the sacred fires blazed peacefully and tranquil became the strange sounds that had risen in different quarters.

Here ends the tenth chapter called ‘the Slaying of Shumbha’ of Devi mahatmya in Markandeya-purana during the period of Savarni, the Manu.

Chapter 11 – Hymn to Narayani

Durga Saptashati Chapter 11 – Hymn to Narayani

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The eleventh chapter of Durga Saptashati is based on “Hymn to Narayani”.

Durga Saptashati Chapter 11 – Hymn to Narayani

देवताओं द्वारा देवी की सतुति तथा देवी द्वारा देवताओं को वरदान :


ॐ बालरविद्युतिमिन्दुकिरीटां तुङ्गकुचां नयनत्रययुक्ताम्।
स्मेरमुखीं वरदाङ्कुशपाशाभीतिकरां प्रभजे भुवनेशीम्॥

“ॐ” ऋषिरुवाच॥१॥

देव्या हते तत्र महासुरेन्द्रे
सेन्द्राः सुरा वह्निपुरोगमास्ताम्।
कात्यायनीं तुष्टुवुरिष्टलाभाद्*

देवि प्रपन्नार्तिहरे प्रसीद
प्रसीद मातर्जगतोऽखिलस्य।
प्रसीद विश्वेश्वरि पाहि विश्वं
त्वमीश्वरी देवि चराचरस्य॥३॥

आधारभूता जगतस्त्वमेका
महीस्वरूपेण यतः स्थितासि।
अपां स्वरूपस्थितया त्वयैत-
दाप्यायते कृत्स्नमलङ्घ्यवीर्ये॥४॥

त्वं वैष्णवी शक्तिरनन्तवीर्या
विश्वस्य बीजं परमासि माया।
सम्मोहितं देवि समस्तमेतत्
त्वं वै प्रसन्ना भुवि मुक्तिहेतुः॥५॥

विद्याः समस्तास्तव देवि भेदाः
स्त्रियः समस्ताः सकला जगत्सु।
त्वयैकया पूरितमम्बयैतत्
का ते स्तुतिः स्तव्यपरा परोक्तिः॥६॥

सर्वभूता यदा देवी स्वर्गमुक्ति*प्रदायिनी।
त्वं स्तुता स्तुतये का वा भवन्तु परमोक्तयः॥७॥

सर्वस्य बुद्धिरूपेण जनस्य हृदि संस्थिते।
स्वर्गापवर्गदे देवि नारायणि नमोऽस्तु ते॥८॥

कलाकाष्ठादिरूपेण परिणामप्रदायिनि।
विश्वस्योपरतौ शक्ते नारायणि नमोऽस्तु ते॥९॥

सर्वमङ्गलमंङ्गल्ये* शिवे सर्वार्थसाधिके।
शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते॥१०॥

सृष्टिस्थितिविनाशानां शक्तिभूते सनातनि।
गुणाश्रये गुणमये नारायणि नमोऽस्तु ते॥११॥

सर्वस्यार्तिहरे देवि नारायणि नमोऽस्तु ते॥१२॥

हंसयुक्तविमानस्थे ब्रह्माणीरूपधारिणि।
कौशाम्भःक्षरिके देवि नारायणि नमोऽस्तु ते॥१३॥

त्रिशूलचन्द्राहिधरे महावृषभवाहिनि।
माहेश्वरीस्वरूपेण नारायणि नमोऽस्तु ते॥१४॥

मयूरकुक्कुटवृते महाशक्तिधरेऽनघे।
कौमारीरूपसंस्थाने नारायणि नमोऽस्तु ते॥१५॥

प्रसीद वैष्णवीरूपे नारायणि नमोऽस्तु ते॥१६॥

गृहीतोग्रमहाचक्रे दंष्ट्रोद्धृतवसुंधरे।
वराहरूपिणि शिवे नारायणि नमोऽस्तु ते॥१७॥

नृसिंहरूपेणोग्रेण हन्तुं दैत्यान् कृतोद्यमे।
त्रैलोक्यत्राणसहिते नारायणि नमोऽस्तु ते॥१८॥

किरीटिनि महावज्रे सहस्रनयनोज्ज्वले।
वृत्रप्राणहरे चैन्द्रि नारायणि नमोऽस्तु ते॥१९॥

शिवदूतीस्वरूपेण हतदैत्यमहाबले।
घोररूपे महारावे नारायणि नमोऽस्तु ते॥२०॥

दंष्ट्राकरालवदने शिरोमालाविभूषणे।
चामुण्डे मुण्डमथने नारायणि नमोऽस्तु ते॥२१॥

लक्ष्मि लज्जे महाविद्ये श्रद्धे पुष्टिस्वधे* ध्रुवे।
महारात्रि* महाऽविद्ये* नारायणि नमोऽस्तु ते॥२२॥

मेधे सरस्वति वरे भूति बाभ्रवि तामसि।
नियते त्वं प्रसीदेशे नारायणि नमोऽस्तु ते*॥२३॥

सर्वस्वरूपे सर्वेशे सर्वशक्तिसमन्विते।
भयेभ्यस्त्राहि नो देवि दुर्गे देवि नमोऽस्तु ते॥२४॥

एतत्ते वदनं सौम्यं लोचनत्रयभूषितम्।
पातु नः सर्वभीतिभ्यः कात्यायनि नमोऽस्तु ते॥२५॥

त्रिशूलं पातु नो भीतेर्भद्रकालि नमोऽस्तु ते॥२६॥

हिनस्ति दैत्यतेजांसि स्वनेनापूर्य या जगत्।
सा घण्टा पातु नो देवि पापेभ्योऽनः सुतानिव॥२७॥

असुरासृग्वसापङ्कचर्चितस्ते करोज्ज्वलः।
शुभाय खड्गो भवतु चण्डिके त्वां नता वयम्॥२८॥

रोगानशेषानपहंसि तुष्टा
रुष्टा* तु कामान् सकलानभीष्टान्।
त्वामाश्रितानां न विपन्नराणां
त्वामाश्रिता ह्याश्रयतां प्रयान्ति॥२९॥

एतत्कृतं यत्कदनं त्वयाद्य
धर्मद्विषां देवि महासुराणाम्।
कृत्वाम्बिके तत्प्रकरोति कान्या॥३०॥

विद्यासु शास्त्रेषु विवेकदीपे-
ष्वाद्येषु वाक्येषु च का त्वदन्या।
विभ्रामयत्येतदतीव विश्वम्॥३१॥

रक्षांसि यत्रोग्रविषाश्च नागा
यत्रारयो दस्युबलानि यत्र।
दावानलो यत्र तथाब्धिमध्ये
तत्र स्थिता त्वं परिपासि विश्वम्॥३२॥

विश्वेश्वरि त्वं परिपासि विश्वं
विश्वात्मिका धारयसीति विश्वम्।
विश्वेशवन्द्या भवती भवन्ति
विश्वाश्रया ये त्वयि भक्तिनम्राः॥३३॥

देवि प्रसीद परिपालय नोऽरिभीते-
र्नित्यं यथासुरवधादधुनैव सद्यः।
पापानि सर्वजगतां प्रशमं* नयाशु
उत्पातपाकजनितांश्च महोपसर्गान्॥३४॥

प्रणतानां प्रसीद त्वं देवि विश्वार्तिहारिणि।
त्रैलोक्यवासिनामीड्ये लोकानां वरदा भव॥३५॥


वरदाहं सुरगणा वरं यन्मनसेच्छथ।
तं वृणुध्वं प्रयच्छामि जगतामुपकारकम्॥३७॥

देवा ऊचुः॥३८॥

सर्वाबाधाप्रशमनं त्रैलोक्यस्याखिलेश्वरि।
एवमेव त्वया कार्यमस्मद्वैरिविनाशनम्॥३९॥


वैवस्वतेऽन्तरे प्राप्ते अष्टाविंशतिमे युगे।
शुम्भो निशुम्भश्चैवान्यावुत्पत्स्येते महासुरौ॥४१॥

नन्दगोपगृहे* जाता यशोदागर्भसम्भवा।
ततस्तौ नाशयिष्यामि विन्ध्याचलनिवासिनी॥४२॥

पुनरप्यतिरौद्रेण रूपेण पृथिवीतले।
अवतीर्य हनिष्यामि वैप्रचित्तांस्तु दानवान्॥४३॥

भक्षयन्त्याश्च तानुग्रान् वैप्रचित्तान्महासुरान्।
रक्ता दन्ता भविष्यन्ति दाडिमीकुसुमोपमाः॥४४॥

ततो मां देवताः स्वर्गे मर्त्यलोके च मानवाः।
स्तुवन्तो व्याहरिष्यन्ति सततं रक्तदन्तिकाम्॥४५॥

भूयश्च शतवार्षिक्यामनावृष्ट्यामनम्भसि।
मुनिभिः संस्तुता भूमौ सम्भविष्याम्ययोनिजा॥४६॥

ततः शतेन नेत्राणां निरीक्षिष्यामि यन्मुनीन्।
कीर्तयिष्यन्ति मनुजाः शताक्षीमिति मां ततः॥४७॥

ततोऽहमखिलं लोकमात्मदेहसमुद्भवैः।
भरिष्यामि सुराः शाकैरावृष्टेः प्राणधारकैः॥४८॥

शाकम्भरीति विख्यातिं तदा यास्याम्यहं भुवि।
तत्रैव च वधिष्यामि दुर्गमाख्यं महासुरम्॥४९॥

दुर्गा देवीति विख्यातं तन्मे नाम भविष्यति।
पुनश्चाहं यदा भीमं रूपं कृत्वा हिमाचले॥५०॥

रक्षांसि* भक्षयिष्यामि मुनीनां त्राणकारणात्।
तदा मां मुनयः सर्वे स्तोष्यन्त्यानम्रमूर्तयः॥५१॥

भीमा देवीति विख्यातं तन्मे नाम भविष्यति।
यदारुणाख्यस्त्रैलोक्ये महाबाधां करिष्यति॥५२॥

तदाहं भ्रामरं रूपं कृत्वाऽसंख्येयषट्पदम्।
त्रैलोक्यस्य हितार्थाय वधिष्यामि महासुरम्॥५३॥

भ्रामरीति च मां लोकास्तदा स्तोष्यन्ति सर्वतः।
इत्थं यदा यदा बाधा दानवोत्था भविष्यति॥५४॥

तदा तदावतीर्याहं करिष्याम्यरिसंक्षयम्॥ॐ॥५५॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
देव्याः स्तुतिर्नामैकादशोऽध्यायः॥११॥

Meaning – Durga Saptashati Chapter 11

The Rishi said : When the great lord of asuras was slain there by the Devi, Indra and other devas led by Agni, with their object fulfilled and their cheerful faces illumining the quarters, praised her, (Katyayani).

The devas said, ‘O Devi, you who removes the sufferings of your suppliants, be gracious. Be propitious, O Mother of the whole world. Be gracious, O Mother of the universe. Protect the universe. You are, O Devi, the ruler of all that is moving and unmoving. You are the sole substratum of the world, because you subsist in the form of the earth. By you, who exists in the shape of water, all this (universe) is gratified, O Devi of inviolable valour! You are the power of Vishnu, and have endless valour. You are the primeval maya, which is the source of the universe; by you all this (universe) has been thrown into an illusion. O Devi, if you become gracious, you become the final cause of emancipation of the world.

Salutation to you, O Devi Narayani, O you who abides as intelligence in the hearts of all creatures, and bestows enjoyment and liberation.

Salutation to you, O Narayani, O you who, in the form of minutes, moments and other divisions of time, brings about change in things, and have (thus) the power to destroy the universe.

Salutation to you O Narayani, O you who are the good of all good, O auspicious Devi, who accomplish every object, the giver of refuge, O three eyed Gauri!

Salutation to you, O Narayani, you who have the power of creation, sustenance and destruction and are eternal. You are the substratum and embodiment of the three gunas.

Salutation to you, O Narayani, O you who intent on saving the dejected and distressed that take refuge under you O you, Devi, who removes the sufferings of all!

Salutation to you, O Narayani, O you who are good fortune, modesty, great wisdom, faith, nourishment and Svadha, O you who are immovable O you, great Night and great Illusion.

Salutation to you, O Narayani, O you who are intelligence and Sarasvati, O best one, prosperity, consort of Vishnu, dark one, the great nature, be propitious. O Queen of all, you who exist in the form of all, and possess every might, save us from error, O Devi.

Salutation to you, Devi Durga! May this benign countenance of yours adorned with three eyes, protect us from all fears.

When satisfied, you destroy all illness but when wrathful you put an end to all the longed-for desires. No calamity befalls men who have sought you. Those who have sought you become verily a refuge of others. Who is there except you in the sciences, in the scriptures, and in the Vedic sayings to light the lamp of discrimination? (Still) you cause this universe to whirl about again and again within the dense darkness of the depths of attachment. Where raksasas and snakes of virulent poison (are), where foes and hosts of robbers (exist), where forest conflagrations (occur), there and in the mid-sea, you stand and save the world. O Queen of the universe, you protect the universe. As the self of the universe, you support the universe. You are the (goddess) worthy to be adored by the Lord of the universe. Those who bow in devotion to you themselves become the refuge of the universe. O Devi, be pleased and protect us always from fear of foes, as you have done just now by the slaughter of asuras. And destroy quickly the sins of all worlds and the great calamities, which have sprung from the maturing of evil portents. O Devi you who remove the afflictions of the universe, be gracious to us who have bowed to you. O you worthy of adoration by the dwellers of the three worlds, be boon-giver to the worlds.’

The Devi said, ‘O Devas, I am prepared to bestow a boon. Choose whatever boon you desire in your mind, for the welfare of the world. I shall grant it.

The devas said, ‘O Queen of all, in this same manner, you must destroy all our enemies and all the afflictions of three worlds.’

The Devi said  ‘When the twenty-eighth age has arrived during the period of Avaisvsvata Manu, two other great asuras, Shumbha and Nishumbha will be born. Then born from the womb of Yashoda, in the home of cowherd Nanda, and dwelling on the Vindhya mountains, I will destroy them both. Thus whenever trouble arises due to the advent of the danavas, I shall incarnate and destroy the foes.’

Here ends the eleventh chapter called ‘Hymn to Narayani’ of Devi- Mahatmya in Markandeya-Purana, during the period of Savarni, the Manu.

Chapter 12 – Eulogy of Merits

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The twelfth chapter of Durga Saptashati is based on “Eulogy of the Merits”.

Durga Saptashati Chapter 12 – Eulogy of the Merits

देवी-चरित्रों के पाठ का माहात्म्य :


ॐ विद्युद्दामसमप्रभां मृगपतिस्कन्धस्थितां भीषणां
कन्याभिः करवालखेटविलसद्धस्ताभिरासेविताम्।
हस्तैश्चक्रगदासिखेटविशिखांश्चापं गुणं तर्जनीं
बिभ्राणामनलात्मिकां शशिधरां दुर्गां त्रिनेत्रां भजे॥

“ॐ” देव्युवाच॥१॥

एभिः स्तवैश्च मां नित्यं स्तोष्यते यः समाहितः।
तस्याहं सकलां बाधां नाशयिष्याम्यसंशयम्*॥२॥

मधुकैटभनाशं च महिषासुरघातनम्।
कीर्तयिष्यन्ति ये तद्वद् वधं शुम्भनिशुम्भयोः॥३॥

अष्टम्यां च चतुर्दश्यां नवम्यां चैकचेतसः।
श्रोष्यन्ति चैव ये भक्त्या मम माहात्म्यमुत्तमम्॥४॥

न तेषां दुष्कृतं किञ्चिद् दुष्कृतोत्था न चापदः।
भविष्यति न दारिद्र्यं न चैवेष्टवियोजनम्॥५॥

शत्रुतो न भयं तस्य दस्युतो वा न राजतः।
न शस्त्रानलतोयौघात्कदाचित्सम्भविष्यति॥६॥

तस्मान्ममैतन्माहात्म्यं पठितव्यं समाहितैः।
श्रोतव्यं च सदा भक्त्या परं स्वस्त्ययनं हि तत्॥७॥

उपसर्गानशेषांस्तु महामारीसमुद्भवान्।
तथा त्रिविधमुत्पातं माहात्म्यं शमयेन्मम॥८॥

यत्रैतत्पठ्यते सम्यङ्नित्यमायतने मम।
सदा न तद्विमोक्ष्यामि सांनिध्यं तत्र मे स्थितम्॥९॥

बलिप्रदाने पूजायामग्निकार्ये महोत्सवे।
सर्वं ममैतच्चरितमुच्चार्यं श्राव्यमेव च॥१०॥

जानताऽजानता वापि बलिपूजां तथा कृताम्।
प्रतीच्छिष्याम्यहं* प्रीत्या वह्निहोमं तथा कृतम्॥११॥

शरत्काले महापूजा क्रियते या च वार्षिकी।
तस्यां ममैतन्माहात्म्यं श्रुत्वा भक्तिसमन्वितः॥१२॥

सर्वाबाधा*विनिर्मुक्तो धनधान्यसुतान्वितः।
मनुष्यो मत्प्रसादेन भविष्यति न संशयः॥१३॥

श्रुत्वा ममैतन्माहात्म्यं तथा चोत्पत्तयः शुभाः।
पराक्रमं च युद्धेषु जायते निर्भयः पुमान्॥१४॥

रिपवः संक्षयं यान्ति कल्याणं चोपपद्यते।
नन्दते च कुलं पुंसां माहात्म्यं मम शृण्वताम्॥१५॥

शान्तिकर्मणि सर्वत्र तथा दुःस्वप्नदर्शने।
ग्रहपीडासु चोग्रासु माहात्म्यं शृणुयान्मम॥१६॥

उपसर्गाः शमं यान्ति ग्रहपीडाश्च दारुणाः।
दुःस्वप्नं च नृभिर्दृष्टं सुस्वप्नमुपजायते॥१७॥

बालग्रहाभिभूतानां बालानां शान्तिकारकम्।
संघातभेदे च नृणां मैत्रीकरणमुत्तमम्॥१८॥

दुर्वृत्तानामशेषाणां बलहानिकरं परम्।
रक्षोभूतपिशाचानां पठनादेव नाशनम्॥१९॥

सर्वं ममैतन्माहात्म्यं मम सन्निधिकारकम्।
पशुपुष्पार्घ्यधूपैश्च गन्धदीपैस्तथोत्तमैः॥२०॥

विप्राणां भोजनैर्होमैः प्रोक्षणीयैरहर्निशम्।
अन्यैश्च विविधैर्भोगैः प्रदानैर्वत्सरेण या॥२१॥

प्रीतिर्मे क्रियते सास्मिन् सकृत्सुचरिते श्रुते।
श्रुतं हरति पापानि तथाऽऽरोग्यं प्रयच्छति॥२२॥

रक्षां करोति भूतेभ्यो जन्मनां कीर्तनं मम।
युद्धेषु चरितं यन्मे दुष्टदैत्यनिबर्हणम्॥२३॥

तस्मिञ्छ्रुते वैरिकृतं भयं पुंसां न जायते।
युष्माभिः स्तुतयो याश्च याश्च ब्रह्मर्षिभिःकृताः॥२४॥

ब्रह्मणा च कृतास्तास्तु प्रयच्छन्ति शुभां मतिम्।
अरण्ये प्रान्तरे वापि दावाग्निपरिवारितः॥२५॥

दस्युभिर्वा वृतः शून्ये गृहीतो वापि शत्रुभिः।
सिंहव्याघ्रानुयातो वा वने वा वनहस्तिभिः॥२६॥

राज्ञा क्रुद्धेन चाज्ञप्तो वध्यो बन्धगतोऽपि वा।
आघूर्णितो वा वातेन स्थितः पोते महार्णवे॥२७॥

पतत्सु चापि शस्त्रेषु संग्रामे भृशदारुणे।
सर्वाबाधासु घोरासु वेदनाभ्यर्दितोऽपि वा॥२८॥

स्मरन्ममैतच्चरितं नरो मुच्येत संकटात्।
मम प्रभावात्सिंहाद्या दस्यवो वैरिणस्तथा॥२९॥

दूरादेव पलायन्ते स्मरतश्चरितं मम॥३०॥


इत्युक्त्वा सा भगवती चण्डिका चण्डविक्रमा॥३२॥

पश्यतामेव* देवानां तत्रैवान्तरधीयत।
तेऽपि देवा निरातङ्काः स्वाधिकारान् यथा पुरा॥३३॥

यज्ञभागभुजः सर्वे चक्रुर्विनिहतारयः।
दैत्याश्च देव्या निहते शुम्भे देवरिपौ युधि॥३४॥

जगद्विध्वंसिनि तस्मिन् महोग्रेऽतुलविक्रमे।
निशुम्भे च महावीर्ये शेषाः पातालमाययुः॥३५॥

एवं भगवती देवी सा नित्यापि पुनः पुनः।
सम्भूय कुरुते भूप जगतः परिपालनम्॥३६॥

तयैतन्मोह्यते विश्वं सैव विश्वं प्रसूयते।
सा याचिता च विज्ञानं तुष्टा ऋद्धिं प्रयच्छति॥३७॥

व्याप्तं तयैतत्सकलं ब्रह्माण्डं मनुजेश्वर।
महाकाल्या महाकाले महामारीस्वरूपया॥३८॥

सैव काले महामारी सैव सृष्टिर्भवत्यजा।
स्थितिं करोति भूतानां सैव काले सनातनी॥३९॥

भवकाले नृणां सैव लक्ष्मीर्वृद्धिप्रदा गृहे।
सैवाभावे तथाऽलक्ष्मीर्विनाशायोपजायते॥४०॥

स्तुता सम्पूजिता पुष्पैर्धूपगन्धादिभिस्तथा।
ददाति वित्तं पुत्रांश्च मतिं धर्मे गतिं* शुभाम्॥ॐ॥४१॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
फलस्तुतिर्नाम द्वादशोऽध्यायः॥१२॥

Meaning – Durga Saptashati Chapter 12

The Devi said, ‘And whoever with full concentration shall pray to me constantly with these hymns, I shall without doubt put down every trouble of his.

And those who shall laud (the story of) the destruction of Madhu and Kaitabha, the slaughter of Nishumbha likewise and those also who shall listen with devotion to this sublime poem on my greatness on the eighth, the fourteenth and on the ninth days of the fortnight with concentrated mind, to them nothing wrong shall happen, nor calamities that arise from wrong doings nor poverty and never separation from beloved ones.

He shall not experience fear from enemies, or from robbers and kings, or from weapons, fire and floods.

Hence this poem of my greatness must be chanted by men with high concentration and listened to always with devotion; for it is the supreme course of well-being.

May this poem of my glories quell all epidemics, as also the threefold natural calamities.

The place of my sanctuary where this poem is duly chanted everyday,

I will never forsake and there my presence is certain.

When sacrifice is offered, during worship, in the fire-ceremony, and at a great festival, this entire poem on my acts must be chanted and heard.

I will accept with love the sacrifice and worship that are made and the fire-offering that is offered likewise, whether they are done with due knowledge (of sacrifice) or not.

During autumnal season, when the great annual worship is performed, the man hearing this glorification of mine with devotion shall certainly through my grace, be delivered without doubt from all troubles and be blessed with riches, grains and children.

Hearing this glorification and auspicious appearances of mine, and my feats of prowess in battles, a man becomes fearless.

Enemies perish, welfare accrues and the family rejoices for those who listen to this glorification of mine.

Let one listen to this glorification of mine everywhere, at a propitiatory ceremony, on seeing a bad dream, and when there is the great evil influence of planets. (By that means) evil portents subside, as also the unfavourable influence of planets, and the bad dream seen by men turns into a good dream.

It creates peacefulness in children possessed by the seizes of children (i.e., evil spirits), and it is the best promoter of friendship among men when split occurs in their union.

It diminishes most effectively the power of all men of evil ways. Verily demons, goblins, and ogres are destroyed by its mere chanting.

This entire glorification of mine draws (a devotee) very near to me.

And by means of finest flowers, arghya and incenses, and by perfumes and lamps, by feeding Brahmanas, by oblations, by sprinkling (consecrated) water, and by various other offerings and gifts (if one worships) day and night, in a year-the gratification, which is done to me, is attained by listening but once to this holy story (katha) of mine.’

The Rishi said : Having spoken thus the adorable Chandika, fierce in prowess, vanished on that very spot even as the Devas were gazing upon her.

Thus O King, the adorable Devi, although eternal, incarnating again and again, protects the world. By her this universe is deluded, and it is she who creates this universe.

And when entreated, she bestows supreme knowledge, and when propitiated, she bestows prosperity.

By her, the Mahakali, who takes the form of the great destroyer at the end of time, all this cosmic sphere is pervaded.

She indeed takes the form of the great destroyer at the (proper) time.

She, the unborn, indeed becomes this creation.She herself, the eternal Being, sustains the beings.

In times of prosperity, she indeed is Lakshmi, who bestows prosperity in the homes of men; and in times of misfortune, she herself becomes the goddess of misfortune, and brings about ruin.

When praised and worshipped with flowers, incense, perfumes, etc.,

she bestows wealth and sons, and a mind bent on righteousness and prosperous life.

Here ends the twelfth chapter called ‘Eulogy of the Merits’ of Devi-Mahatmya in the period of Markandeya-Purana, during the period of Savarni, the Manu.

Chapter 13 – Bestowing of Boons to Suratha and Vaisya

Durga Saptashati is a Hindu religious text describing the victory of the goddess Durga over the demon Mahishasura. Durga Saptashati is also known as the Devi Mahatmyam, Chandi Patha (चण्डीपाठः) and contains 700 verses, arranged into 13 chapters.

The thirteenth chapter of Durga Saptashati is based on “the bestowing of boons to Suratha and Vaisya”.

Durga Saptashati Chapter 13 – The Bestowing of Boons to Suratha and Vaisya


ॐ बालार्कमण्डलाभासां चतुर्बाहुं त्रिलोचनाम्।
पाशाङ्कुशवराभीतीर्धारयन्तीं शिवां भजे॥

“ॐ” ऋषिरुवाच॥१॥

एतत्ते कथितं भूप देवीमाहात्म्यमुत्तमम्।
एवंप्रभावा सा देवी ययेदं धार्यते जगत्॥२॥

विद्या तथैव क्रियते भगवद्विष्णुमायया।
तया त्वमेष वैश्यश्च तथैवान्ये विवेकिनः॥३॥

2 मोह्यन्ते मोहिताश्चैव मोहमेष्यन्ति चापरे।
तामुपैहि महाराज शरणं परमेश्वरीम्॥४॥

आराधिता सैव नृणां भोगस्वर्गापवर्गदा॥५॥

मार्कण्डेय उवाच॥६॥

इति तस्य वचः श्रुत्वा सुरथः स नराधिपः॥७॥

प्रणिपत्य महाभागं तमृषिं शंसितव्रतम्।
निर्विण्णोऽतिममत्वेन राज्यापहरणेन च॥८॥

जगाम सद्यस्तपसे स च वैश्यो महामुने।
संदर्शनार्थमम्बाया नदीपुलिनसंस्थितः॥९॥

स च वैश्यस्तपस्तेपे देवीसूक्तं परं जपन्।
तौ तस्मिन पुलिने देव्याः कृत्वा मूर्तिं महीमयीम्॥१०॥

अर्हणां चक्रतुस्तस्याः पुष्पधूपाग्नितर्पणैः।
निराहारौ यताहारौ तन्मनस्कौ समाहितौ॥११॥

ददतुस्तौ बलिं चैव निजगात्रासृगुक्षितम्।
एवं समाराधयतोस्त्रिभिर्वर्षैर्यतात्मनोः॥१२॥

परितुष्टा जगद्धात्री प्रत्यक्षं प्राह चण्डिका॥१३॥


यत्प्रार्थ्यते त्वया भूप त्वया च कुलनन्दन।
मत्तस्तत्प्राप्यतां सर्वं परितुष्टा ददामि तत्॥१५॥

मार्कण्डेय उवाच॥१६॥

ततो वव्रे नृपो राज्यमविभ्रंश्यन्यजन्मनि।
अत्रैव च निजं राज्यं हतशत्रुबलं बलात्॥१७॥

सोऽपि वैश्यस्ततो ज्ञानं वव्रे निर्विण्णमानसः।
ममेत्यहमिति प्राज्ञः सङ्गविच्युतिकारकम्॥१८॥


स्वल्पैरहोभिर्नृपते स्वं राज्यं प्राप्स्यते भवान्॥२०॥

हत्वा रिपूनस्खलितं तव तत्र भविष्यति॥२१॥

मृतश्च भूयः सम्प्राप्य जन्म देवाद्विवस्वतः॥२२॥

सावर्णिको नाम* मनुर्भवान् भुवि भविष्यति॥२३॥

वैश्यवर्य त्वया यश्च वरोऽस्मत्तोऽभिवाञ्छितः॥२४॥

तं प्रयच्छामि संसिद्ध्यै तव ज्ञानं भविष्यति॥२५॥

मार्कण्डेय उवाच॥२६॥

इति दत्त्वा तयोर्देवी यथाभिलषितं वरम्॥२७॥

बभूवान्तर्हिता सद्यो भक्त्या ताभ्यामभिष्टुता।
एवं देव्या वरं लब्ध्वा सुरथः क्षत्रियर्षभः॥२८॥

सूर्याज्जन्म समासाद्य सावर्णिर्भविता मनुः॥२९॥

एवं देव्या वरं लब्ध्वा सुरथः क्षत्रियर्षभः
सूर्याज्जन्म समासाद्य सावर्णिर्भविता मनुः॥क्लीं ॐ॥

इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
सुरथवैश्ययोर्वरप्रदानं नाम त्रयोदशोऽध्यायः॥१३॥

Meaning – Durga Saptashati Chapter 13

The Rishi said : I have now narrated to you, O King, this sublime poem on the glory of the Devi. The Devi is endowed with such majestic power.

By her this world is upheld. Knowledge is similarly conferred by her, the illusive power of Bhagavan Vishnu.

By her, you, this merchant and other men of discrimination, are being deluded; and others were deluded (in the past), and will be deluded (in the future).

O great King, take refuge in her, the supreme Isvari. She indeed when worshipped bestows on men enjoyment, heaven and final release (from transmigration).

Markandeya said (to his disciple Bhaguri), ‘O great sage, King Suratha who had become despondent consequent on his excessive attachment and the deprivation of his kingdom, and the merchant, having heard this story prostrated before the illustrious Rishi of sever penances and immediately repaired to perform austerities.

Both the king and the merchant, in order to obtain a vision of Amba, stationed themselves on the sand-bank of a river and practised penances, chanting the supreme Devi-sukta (hymn to the Devi). 

Having made an earthen image of the Devi on the sands of the river, they both worshipped her with flowers, incense, sacred fire and libation of water.

Now abstaining and restraining themselves from their food, with their minds devoted to  her with utmost concentration, they both offered sacrifices sprinkled with blood drawn from their own bodies.

When they, with controlled minds had propitiated her for three years, Chandika, the upholder of the world, was, thus, well pleased and spoke to them in visible form.’

What you solicit, O King, and you, the delight of your family, receive all that from me. Well-pleased I bestow those boons to you both.’

Markandeya said, ‘Then the King chose a kingdom, imperishable even in another life, and in this life itself, restoration of his own kingdom wherein the power of his enemies is destroyed by force. Then the wise merchant also, whose mind was full of dispassion for the world, chose the knowledge, which removes the attachment (in the form of) ‘mine’ and ‘I’.’

The Devi said : ‘O King, after slaying your foes in a few days, you shall obtain your own kingdom and it shall last with you there. And, when you are dead, you shall gain another birth from the Deva Vivasvat (Sun), and shall be a Manu on earth by name Savarni. And, O the best of merchants, I grant you the boon, which you have desired of me.

(Supreme) knowledge shall be yours, for your self-realization.’

Markandeya said, ‘Having thus granted them both the boon that they desired, the Devi disappeared forthwith, as they were extolling her with devotion. Gaining the boon from the Devi, Suratha, the foremost of Kshatriyas, was destined to obtain a new birth through Surya and should be the eighth Manu named Savarni.’

Here ends the thirteenth chapter called ‘The bestowing of boons to Suratha and Vaisya’ of Devi-Mahatmya in Markandeya-Purana, during the period of Savarni, the Manu. Here ends the Devi-Mahatmya of 700 Mantras.

The Devi Mahatmaya describes how Devi assumes many aspects, according to the tasks to be performed by her, sometimes sweet and tender, and at others terrible and devouring.

Devi is the deluding power which binds man to the relentlessly moving wheel of samsara; she deludes even the wisest of men.

Yet she is the one who bestows liberation on the devotee who pleases her.

For the sake of the continuance of her divine play, she as avidya-maya, has veiled the truth from us and bound us to samsara.

When she is propitiated through the practice of sincere devotion and self-surrender, she as vidya-maya, removes the veil and enables us to perceive the truth.

The Saptashati refers to her as Mahavidya, Mahamaya, Mahamedha, Mahasmriti, Mahamoha, Mahadevi and Maheshwari.

She is Parabrahma-Mahishi, the queen and sovereign of all existence.

Her compassion takes the form of aspiration in the aspirant, sadhana in the sadhaka, siddhi in the siddha.

She is the truth behind thought, willing, feeling, understanding, action, name and form.

It says (11:6):

“Vidyassamastastava Devi bhedah

Striyassamastah sakala jagatsu

Tvayaikaya puritamambayaitat

Kaa te stutih stavyapara paroktih”

Meaning : ‘Mother, all arts and sciences, all branches of knowledge, are your modifications, all women in the world are your manifestations.

You alone pervade the entire creation.’

The conception of the Infinite as Mother is not a meaningless one.

The Riga Veda bears testimony to the fact that even in ancient times there existed the belief that the supreme ruler is the all-compassionate Mother.

The conception of divinity as Devi, Durga or Sri, is not merely a theory but a practical way of life.

The mother is the personality that appeals most to the human heart, whereas the father is perceived as a hard taskmaster.

Even a subtle philosopher cannot dispense with the conception of Shakti, for he is essentially an embodiment of power, and has love for power.

The highest intelligence and the most speculative metaphysics is only a manifestation of jnana shakti and is not outside the range of Shaktism.

Durga Saptashati is a significant composition to perform Chandi Homa which is one of the most significant Homa(s) done to gain health and to conquer over enemies.

Chandi Homa is performed while chanting verses from Durga Saptashati.

Total 700 Ahuti i.e. offering to Goddess Durga through sacred fire are made during Chandi Homa.

Durga Saptashati Path Vidhi

  • In the morning, after taking a bath and finishing one’s daily worship or other rituals, one should sit on an asana facing North or East and try to evoke a state of concentration and devotion.
  • The paath (reading) is most effective when done with firm faith, devotion and correct pronunciation. During the time of reading, one should try not to talk, sleep, sneeze, yawn or spit, but read with complete concentration on Devi in the form which appeals to one. One should not stop in the middle of a chapter. It is good to place the book on a stand, preferably a copper plate.
  • At the beginning and end of each chapter, bells may be rung.
  • Before starting the paath, affirm the purpose for which you are performing it – make a resolve, sankalpa, and perform worship of Devi.
  • Navaratri is an ideal period for the paath of Durga Saptashati; however, in the other months, Tuesday, Friday and Saturday are considered auspicious days of the week for beginning the reading. The ideal days of the lunar calendar are ashtami (eighth day of the moon), navami (ninth day of the moon) and chaturdashi (fourteenth day of the moon).
  • The Saptashati may be read daily and completed in seven days in the following manner of division of chapters.
    • Day One: first chapter.
    • Day Two: second and third.
    • Day Three: fourth.
    • Day Four: fifth, sixth, seventh and eighth. Day Five: ninth and tenth.
    • Day Six: eleventh.
    • Day Seven: twelfth and thirteenth.

This is the traditional rule.

It is believed that whatever sankalpa the Saptashati is read with, will be fulfilled.

Since Shakti is the basis for all iccha (desire), jnana (knowledge) and kriya (action), one cannot stay out of the realm of Shakti.

An individual is but Shakti, and hence one can have everything through the worship of Shakti.

The reading should be in the following order:

  1. Devi Suktam
  2. Devi Kavacham
  3. Argala Stotram
  4. Keelakam
  5. Ratri Suktam
  6. Devi Mahatmya
  7. Kshama Prarthana

Devi Suktam

The eight verses of the Devi Suktam were composed by Vak, daughter of Maharshi Ambharin, and are from the Rig Veda (10th mandala, 10th anuvaka, 125th sukta). These shlokas express the truth realized by Vak, who identifies herself as Brahma Shakti, and expresses herself as eleven Rudras, eight Vasus, twelve Adityas and all the devas who are sustained by her and she is the source, substratum and support of the whole world.

Devi Kavacham

Consisting of 61 verses, Devi Kavacham is in Markandeya Purana. This kavacham (armour) protects the reader in all parts of the body, in all places and in all difficulties. Every part of the body is mentioned and Devi, in different forms, is being worshipped.

Argala Stotram

Here, Rishi Markandeya tells his disciples in twenty-seven inspiring couplets about the greatness of Devi. She has been described in all aspects and names and at the end of each shloka, prayer is offered to Devi for material prosperity, physical fitness, fame and victory.


Here also, 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.

Ratri Suktam

The eight shlokas here have been taken from the Rig Veda (10th mandala, 10th anuvaka, 127th sukta). Devi is described as the all-pervading Supreme Lord of the universe appearing in Omkara. Ratri means ‘she who fulfils our prayers’.

Devi Mahatmya

The text is divided into three parts:

  1. Prathama (first)
  2. Madhyama (middle)
  3. Uttara (final)

The first chapter describes the glory of Maha Kali, the second, third and the fourth chapters glorify Maha Lakshmi, and the last nine chapters from the fifth to the thirteenth glorify Maha Saraswati.

Kshama Prarthana

It is the concluding prayer to Devi seeking pardon for any errors that may have been committed during the paath or otherwise.

Durga Saptashati: A glorious song to the Divine Mother

According to legend, the Devi or the Divine Mother waged ravaging wars against horrifying demons who wrecked the peace of the universe now and then.

At those times, when the devas prayed for an intervention from a higher power, the Goddess Durga appeared and fought for the welfare of the universe.

As She fought, She created tales of adventure and awe that continue to thrill Her devotees and invoke deep faith in them.

These tales went on to be called the Durga Saptshati in the North which is also known as the Devi Mahatmya in South India and Chandi in West Bengal.

Compiled and penned by Ved Vyasa (the author of the Mahabharata) the Durga Saptashati is found in the Markandeya Purana.

Consisting of 13 chapters, the book recounts the Devi’s tales of valor through 700 stanzas.

The Devi defeats and kills through different avatars.

She kills some demons through the tamasic avatar of Goddess Vishnu Maya, some through the rajasic avatar of Goddess Lakshmi and some through the sattvik avatar of Goddess Saraswati.

Procedure of reciting Durga Saptashati

Durga Saptashati is traditionally recited in two ways

1. Trayangam

Trayangam is a procedure where one recites Devi Kavacham, Argala Stotram and Devi Keelakam, along with Navakshari mantram.

Thereon the 13 chapters of Durga Saptashati are recited.

2. Navangam

Navangam is a procedure where nine prayers are recited, prior to the reciting of the main text.

  • Devi Nyasa
  • Devi Avahana
  • Devi Namami
  • Argali Stotram
  • Keelaka Stotram
  • Devi Hrudaya
  • Dhala
  • Devi Dhyana
  • Devi Kavacha

After reciting the above prayers, the chapters of Durga Saptashati are read.

Durga Saptasati is also recited during Navratri with the chapters divided among the nine days.

First day – Chapter -1 – Madhu Kaithabh Samhar
Second day – Chapter 2, 3, 4 – Mahishasura Samhar
Third day – Chapter 5 and 6 – Dhumralochan Vadh
Fourth day – Chapter 7 – Chand Mund Vadh
Fifth day – Chapter 8 – Raktabij Samhar
Sixth day – Chapter 9 and 10 – Shumbh Nishumbh Vadh
Seventh day – Chapter 11 –Narayani Stuti
Eighth day – Chapter 12 – Phala Shruti – benefits of recital
Ninth day – Chapter 13 – Devi blessing Raja Suratha and Vaishya (merchant)

Devi Aparadha kshama stotram is recited on the 10th day (Vijayadashami – Dusshera)

These chapters of Durga Saptashati, the story of Devi’s glory are also recited during Chandi Homa, performed on the 8th day (ashtami) of Navratri.

Benefits of reading Durga Saptashati

The 12th chapter of Durga Saptashati is Pahala Shruti, which speaks about the benefits of reciting this sacred text, as revealed by Devi Herself to the gods.

  1. Manifestation of Devi’s presence at the place of recitation
  2. Removal of all troubles
  3. Prevention of calamities
  4. Removal of Poverty
  5. Protection from enemies, fire and flood
  6. Protection from planetary influences
  7. Protection from evil spirits
  8. Bestowal of wealth, grains and children

The tales of Devi symbolise the power of good over evil.

Maybe to remind oneself of this eternal truth, people recite the Durga Saptashati at their homes during the nine days of Navratri.

Listening to the glories of the Goddess, the devotee revels in the realization of Her omnipotence.

Durga Saptashati – Introduction

Durga Saptashati is a powerful and popular Hindu religious text praising Goddess Durga.

Goddess Durga is one of the principal deities worshipped by Hindus all over the world.

Devotees look up to her as their divine mother.

The Goddess features a golden complexion and sits on a lion.

She has several arms that carry many types of weapons in them.

The Durga Saptashati is a part of the Markandeya Purana, one of the eighteen major Puranas, and is believed to have been composed between 400-600 CE.

It extols the greatness of Goddess Durga and describes her as the supreme power and the one who created the universe.

Goddess Durga and Durga Saptashati

According to the Hindu legends, Goddess Durga, the Divine Mother, has waged many ravaging wars against sinister demons and slew them to save the universe.

Whenever the devas sought her intervention, the Goddess Durga descended and fought for the welfare of the universe.

Thus, goddess Durga’s every battle with the demons is an adventure, and her exploits against the demons continue to delight the devotees and draw them towards her.

The battle tales of Goddess Durga were christened as the Durga Saptshati in the North and the Devi Mahatmiya in South India, and Chandi Path in West Bengal.

Durga Saptashati consists of thirteen chapters that contain approximately 700 verses. 

It is very auspicious to chant the Durga Saptashati verses during Chaitra Navratri and Sarada Navaratri.

You can chant Durga Saptashati daily or on Fridays and Tuesdays, the favorite days of the Goddess.

Significance of Durga Saptashati

Durga Saptashati is a popular Sakta literature that is chanted by millions.

In several regions of India, the reading of Durga Saptashati is an integral part of the nine-day Navratri ceremonies.

Durga Saptashati is also known as Devi Mahatmya and Chandi Path.

It is mandatory to chant verses from Durga Saptashati when the powerful Chandi Homa is performed.

Chandi Homa is one of the most significant Homa done to bring good health and victory over enemies.

Durga Saptashati bestows one with a fearless attitude and offers protection from all kinds of negative influences.

Anyone struggling in life with problems can chant Durga Saptashati to get rid of their life challenges.

The Benefits of reciting Durga Saptashati

Reciting Durga Saptashati bestows various benefits.

Some of its significant benefits are below.

  • Reciting Durga Saptashati can mitigate the effect of the wrong placement of planets in the birth chart.
  • Those who chant this powerful stotram will receive the grace of Mother Durga, and they will be protected against their enemies and opponents.
  • One who chants the Durga Saptashati will experience happiness and contentment.
  • Chandi Path is very dear to Mother Durga, and one who chants it will have her grace and blessings.
  • One can attain good health and stable wealth by Reciting this stotram.
  • A person Reciting Durga Saptashati shall be free from debts and money issues.
  • The grace of the divine mother will ensure that the genuine wishes of the devotee are realized.
  • Reciting this powerful stotram will safeguard you from black magic.
  • Reciting the Durga Saptashati will make a person bold enough to face the travails of life.
  • A person Reciting this stotram will find a suitable life partner and good progeny.
  • It is believed that reciting Durga Saptashati every day for seven days a week has different merits.

The procedure of Reciting the Durga Saptashati

For long, specific procedures are being followed while reading the Durga Saptashati during Navaratri.

As mentioned earlier, there are thirteen chapters in Durga Saptashati, and there is a procedure to read these chapters during the nine days of Navaratri.

1st day: Chant the verses of Madhu kaitabha samhaaram of the 1st Chapter.

2nd day: recite the Mahishhasura samhaara covered in Chapters 2nd, 3rd, and 4th.

3rd day: Chapters 5th and 6th dealing with Dhuumralochana vadha are to be chanted.

4th day: Chanda Munda vadha, the 7th Chapter is recited.

5th day: Is ideal for Reciting the 8th chapter 8, Rakta biija samhaara.

6th day: chant the verses of the chapters 9th and 10th dealing with the Shumbha Nishumbha vadha.

7th day: recite the verses from chapter 11 that contain the praises of Goddess Narayani.

8th day: the Phalastuti contained in chapter 12 is chanted. These verses explain the merits and benefits of Reciting Durga Saptashati.

9th day: you will have to read chapter 13th containing the blessings to Suratha and the Merchant.

10th day: On the last day of the Navaratri chant, the Aparadha Kshama Prarthana Stotram in Chapter 14.

Alternatively, one can also finish the Durga Saptashati recital on the 9th day by Reciting Devi Aparadha Kshama Prarthana Stotram in advance on the 9th day.

Please remember to recite the Siddha Kunjika Stotram after finishing the Reciting of every Chapter.

Durga Saptashati and Its Significance

Durga Saptashati is a religious text in praise of Goddess Durga, who is one of the most powerful Goddesses in the Hindu pantheon.

She is a fierce form of Goddess Parvati, the consort of Shiva, and is revered as the Divine Mother who can remove all the problems of her devotees and protect them from negative forces.

Legend says that Durga was born to kill the buffalo demon Mahishasura.

Even the Trimurtis – Brahma, Vishnu, and Shiva – could not defeat him.

Durga was created from their collective energy or Shakti.

Hence, she is greater than them. 

Durga Pooja, one of the major Indian festivals, is held every year to honor her.

The Goddess has a golden hue and is depicted as sitting on a lion.

She has multiple arms that carry several weapons to do battle against the powers of evil.

The Durga Saptashati comes from the Markandeya Purana, which is one of the 18 major Puranas.

It was probably composed between 400-600 CE.

The text speaks of the greatness of Durga, who is the supreme power and the Divine Mother who created the universe.

Durga, the Warrior Goddess

Goddess Durga fought many evil demons and killed them to save the universe.

Each time the Gods sought her help, she took up arms to restore order in the world. She is a warrior Goddess who excels in battle and whose power and might can bring even the most fearful adversaries to heel.

The tales of Goddess Durga’s exploits and feats on the battlefield can be found in the Durga Saptshati, which is called Devi Mahatmiya in South India, and Chandi Path in West Bengal. It runs into 13 chapters and roughly 700 verses.

Devotees chant Durga Saptashati during Chaitra Navratri and Sharad Navaratri as it is very auspicious to do so.

One can also chant it daily or on Fridays and Tuesdays, the Goddess’ favorite days.

Significance of Durga Saptashati

Durga Saptashati is believed to be very powerful, and this has contributed to its popularity.

Reading Durga Saptashati is an essential part of the 9-day Navratri celebrations.

Chanting verses from Durga Saptashati is mandatory during the powerful Chandi Homa that is done to ensure good health and victory over enemies.

Durga Saptashati is believed to make us fearless and protect us from all negative influences.

People who face great struggles in life often chant Durga Saptashati to overcome their problems and challenges.

The Benefits of Reciting Durga Saptashati

The benefits of reciting Durga Saptashati are many.

 Here they are:

  1. Reciting Durga Saptashati reduces the adverse effects of the unfavorable placement of planets in your birth chart.
  2. Those who chant it can receive the grace of Durga and her protection against their enemies.
  3. Chanting the Durga Saptashati brings happiness and contentment.
  4. Chandi Path is very important to Goddess Durga, so those who chant it will have her blessings.
  5. One can get good health and ample wealth.
  6. You can be free from debts and money problems.
  7. Your genuine wishes can come true.
  8. It will protect you from black magic.
  9. It can give you the courage to face the trials and tribulations of life.
  10. You may find a good life partner and get good progeny.
  11. Reciting Durga Saptashati daily brings different merits.

How to Recite the Durga Saptashati?

There are specific procedures to chant the Durga Saptashati during Navaratri.

There are 13 chapters in this text, and there is a clear procedure to read them during the nine days of Navaratri.

1st day: You must chant the verses of Madhu kaitabha samhaaram in the 1st chapter.

2nd day: Chant the Mahishhasura samhaara in Chapters 2nd, 3rd, and 4th.

3rd day: Recite chapters 5 and 6, which mention Dhuumralochana vadha.

4th day: The 7th chapter on Chanda Munda vadha is recited.

5th day: Recite the 8th chapter on Rakta Biija samhaara.

6th day: Recite the verses in chapters 9 and 10, which mention the Shumbha Nishumbha vadha.

7th day: Recite the verses in chapter 11 that praise Goddess Narayani.

8th day: Recite the Phalastuti in chapter 12. These describe the benefits of reciting Durga Saptashati.

9th day: Read chapter 13, which mentions the blessings to Suratha and the Merchant.

10th day: On the last day, chant the Aparadha Kshama Prarthana Stotram in Chapter 14.

You can also finish the Durga Saptashati recital on the 9th day by chanting, in advance, the Devi Aparadha Kshama Prarthana Stotram on the 9th day.

Do remember to chant the Siddha Kunjika Stotram after you finish reciting every chapter.

Durga Saptashati Path: Significances and Vidhi

Durga Saptashati Path is chanted to appease the Goddess Durga during Navratri days.

There are a total of 13 chapters in the Durga saptashati path.

The Hindu religious scripture known as the Durga saptashati path, also known as the Durga Mahatmya and chandi path, describes how Goddess Durga defeated the demon Mahishasura.

Durga Saptashati Path is written by Sage Markandeya which is part of Markandeya Purana.

The chapters of Durga saptashati path contain 700 text verses and that is why this composition is called Durga saptashati. 

The 700 text verses come in these 13 chapters.

Many supplementary texts are attached before and after the 700 verses for ritual reading purposes.

The ceremonies of Navratri, which are held in honour of the goddess Durga, include a ritualistic reading of Durga Saptashati.

Chandi Homa is one of the most significant Homa(s) performed to improve health and defeat adversaries, and Durga Saptashati is an important component to execute this Homa.

Chanting Durga Saptashati hymns is conducted during Chandi Homa.

At Chandi Homa, a total of 700 Ahuti, or offerings to Goddess Durga through the sacred fire, are made.

Description Of Goddess Durga

The devi Mahatmaya explains how Goddess Durga considers many aspects as per the tasks performed by her, sometimes it could be tender and sweet and sometimes it may be terrible and devouring. Goddess Durga is the one of deluding power who connects the devotees with the relentlessly moving wheel of samsara, even she deludes the wisest man. 

But, she is the one who grants emancipation to a devotee who earns her approval. She has concealed the truth from us and constrained us to samsara as Avidya-Maya for the sake of continuing her divine pastime. 

Similarly, she is known as Vidya-Maya, removes the veil and makes it possible for us to see the truth when she is appeased by the practice of real devotion and self-surrender.

She is known by the names Mahavidya, Mahamaya, Mahamedha, Mahasmriti, Mahamoha, Mahadevi, and Maheshwari according to the Saptashati. 

She is Parabrahma-Mahishi, the supreme ruler of everything that exists.

Her compassion manifests in the aspirant’s ambition, the sadhaka’s sadhana, and the siddha’s siddhi.

She is the real essence of intention, desire, emotion, comprehension, action, name, and form.

According to (11:6).

“Vidyassamastastava Devi bhedah | Striyassamastah sakala jagatsu ||
Tvayaikaya puritamambayaitat | Kaa te stutih stavyapara paroktih” ||

The above-mentioned mantra describes the meaning Goddess Durga is the mother of the universe, arts & science, and source of knowledge, and all the women in the world are the manifestation of her.

You are the one and only who pervade the entire universe.

Introduction Of Durga Saptashati Path

It is not useless to think of the Infinite as a mother.

The Rig Veda provides evidence that the idea that the All-Compassionate Mother is the Supreme Ruler has existed since antiquity.

The idea of divinity as represented by Devi, Durga, or Sri is not just a doctrine; it is also a way of life. 

In contrast to the father, who is viewed as a strict taskmaster, the mother is the personality that most appeal to human hearts.

Shakti is a concept that no philosopher, no matter how sophisticated, can do without because he is fundamentally the personification of power and loves power.

Shaktism encompasses all levels of intelligence including the most speculative metaphysics because they are simply expressions of jnana shakti.

The sacred Durga Saptashati Path is said to be a significant component to conduct the chandi homam to attain good health and overcome enemies.

Durga saptashati path is performed along with chandi homam.

A total of 700 verses of texts offer devotion to Goddess Durga through sacred fire during Chandi homam.

Significance Of Durga Saptashati Path

Durga saptashati path is a very powerful reading and this has contributed to its popularity.

During the 9-day Navratri celebration chanting the saptashati path is a very essential part of it. 

For performing the potent Chandi Homa, which is performed to ensure good health and victory over adversaries, reciting words from Durga Saptashati is required.

We think that Durga Saptashati would give us courage and shield us from any harmful forces.

When faced with significant obstacles in life, people frequently sing Durga Saptashati to help them overcome those obstacles.

Durga Saptashati Path Vidhi

To start the recitation of the Durga saptashati path at home, first, the native who is going to chant the path should take a bath in the morning, complete daily worship rituals, should sit on asan facing north and east, and try to invoke the mind of concentration and devotion.

If someone is chanting the Durga Saptashati Path with full devotion, dedication, and the right pronunciation, the effects of this path would be more effective.

During chanting the saptashati path the native should not speak, talk, sleep, sneeze, yawn, or spit but should recite with complete concentration on Goddess in an appealing form. 

A chapter should not be abandoned in the midst.

The book should be set up on a stand, ideally made of copper.

Bells may ring at the start and end of each chapter. Before beginning the paath, state why you are doing it.

Make a decision, a Sankalpa, and offer adoration to Devi.

The paath of Durga Saptashati is best performed during Navratri, although in the other months, Tuesday, Friday, and Saturday are seen as lucky days of the week to start the reading.

The eighth day of the moon, Ashtami, the ninth day of the moon, and Chaturdashi are considered to be the best days in the lunar calendar (the fourteenth day of the moon).

One can read the Saptashati every day and finish it in seven days in the division of chapters in the following ways:

  • Day One: first chapter.
  • Day Two: Second and Third.
  • Day Three: fourth.
  • Day Four: fifth, sixth, seventh, and Eighth. Day Five: Ninth and Tenth.
  • Day Six: eleventh.
  • Day Seven: twelfth and thirteenth.

It is believed to say that whatever oath is taken before starting to read the Durga saptashati path will be fulfilled.

As Goddess Durga is the source of shakti (power) and she is the basis for all iccha (desire), jnana (knowledge), and kriya (action).

And the individuals could not stay out of the realm of Shakti.

One can obtain everything by worshipping Shakti because each individual is nothing more than Shakti.

The order of the reading should be as follows:

  • Devi Suktam
  • Devi Kavacham
  • Argala Stotram
  • Keelakam
  • Ratri Suktam
  • Devi Mahatmya
  • Kshama Prarthana

Let’s go to discuss these important points of the Durga Saptashati Path in detail.

1. Devi suktam

Sage Vak, the daughter of maharishi ambharin composed the eight verses of Devi suktam which is from rig veda (10th mandala, 10th anuvaka, 125th sukta).

These shlokas convey the truth that Vak, who identifies as Brahma Shakti and manifests as eleven Rudras, eight Vasus, twelve Adityas, and all the devas who are maintained by her, has come to comprehend.

She is the source, foundation, and support of the entire universe.

2. Devi kavacham

The second reading path before the Durga saptashati path is devi kavacham which consists of 61 verses from markandeya purana.

The reader is protected by this kavacham (armour) in all areas of the body, in all locations, and in all situations.

Every bodily component is mentioned, and Devi is worshipped in a variety of forms.

3. Argala Stotram

Here, Rishi Markandeya extols the virtues of Devi in twenty-seven uplifting couplets for the benefit of his followers.

After each shloka, a petition is made to Devi for material success, physical fitness, fame, and triumph.

She has been described in all of her guises and names.

4. Keelakam

In this, Rishi markandeya describes to his pupils the sixteen shlokas ways and meaning of reducing the obstacles suffered by devotees during Durga saptashati path reading.

Reading this section of devi mahatmya brings peace of mind, spiritual energy, and success in all endeavours.

5. Ratri suktam

The Rig Veda is where these eight shlokas come from (10th mandala, 10th anuvaka, 127th sukta).

Devi is characterized as the universe’s all-pervasive Supreme Lord who manifests as Omkara.

Ratri translates as “she who answers our prayers.”

6. Devi Mahatmya

The devi mahatmya section includes three parts which are:

  1. Prathama (first)
  2. Madhyama (middle)
  3. Uttara (final)

The first chapter of the Durga saptashati path describes the glory of the goddess Kali, the second,

third, and fourth chapters signify the glory of the goddess Lakshmi whereas the last chapters from the fifth to the thirteenth signify about goddess Saraswati.

7. Kshama prathrana

This section contains the forgiveness from Goddess Durga if it happened during the path reading.

The devotee seeks pardon for any mistakes that happen during path or puja.

Benefits Of Reading Durga Saptashati Path

There are numerous advantages to reciting Durga Saptashati.

These are them:

  • As you recite Durga Saptashati, the negative impacts of unfavourable planetary placement in your birth chart are lessened.
  • Chanters might win Durga’s blessings and her defence against their adversaries.
  • Happiness and contentment are brought by chanting the Durga Saptashati.
  • Goddess Durga gives great importance to Chandi Path, thus anyone who chants it will receive her blessings.
  • Both good health and abundant wealth are possible.
  • You are not powerless over debt or money issues.
  • Your sincere desires can be fulfilled.
  • You will be shielded from black magic by it.
  • You may have the courage to confront life’s difficulties as a result of it.
  • You might meet a nice life partner and produce good offspring.
  • Reciting the Durga saptashati path regularly brings different benefits.

Pandit For Durga Saptashati Path

If you are going to celebrate Navratri Puja at your home and you could not read the Durga saptashati path during 9 days of Durga puja Durga Saptashati recital.

Please don’t forget to complete each chapter by reciting the Siddha Kunjika Stotram.

Q. What is Durga Saptashati path?

A. Durga Saptashati path is chanted to appease the Goddess Durga during Navratri days. There are a total of 13 chapters in the Durga saptashati path. The Hindu religious scripture known as the Durga saptashati path, also known as the Durga mahatmya and chandi path, describes how Goddess Durga defeated the demon Mahishasura.

Q. Who wrote the Durga Saptashati path and where is it mentioned?

A. Durga Saptashati Path is written by Sage Markandeya which is part of Markandeya purana.

The chapters of Durga saptashati path contain 700 text verses and that is why this composition is called Durga saptashati.

Q. What is the characteristic of Goddess Durga?
 She is Parabrahma-Mahishi, the supreme ruler of everything that exists.

Her compassion manifests in the aspirant’s ambition, the sadhaka’s sadhana, and the siddha’s siddhi.

She is the real essence of intention, desire, emotion, comprehension, action, name, and form.

Q. What is the right order to read the Durga saptashati path?
 One can obtain everything by worshiping Shakti because each individual is nothing more than Shakti.

The order of the reading should be as follows:

  • Devi Suktam
  • Devi Kavacham
  • Argala Stotram
  • Keelakam
  • Ratri Suktam
  • Devi Mahatmya
  • Kshama Prarthana

Q. What does argala stotram signify?
 Rishi Markandeya extols the virtues of Devi in twenty-seven uplifting couplets for the benefit of his followers.

 After each shloka, a petition is made to Devi for material success, physical fitness, fame, and triumph.

She has been described in all of her guises and names. 

Q. How can we divide the chapters of Durga saptashati into seven days?
 The division of Durga saptashati path can be divided as

  • Day One: first chapter.
  • Day Two: Second and Third.
  • Day Three: fourth.
  • Day Four: fifth, sixth, seventh, and Eighth. Day Five: Ninth and Tenth.
  • Day Six: eleventh
  • Day Seven: twelfth and thirteenth.

Q. When can we read the Durga saptashati path?
 The paath of Durga Saptashati is best performed during Navratri, although in the other months, Tuesday, Friday, and Saturday are seen as lucky days of the week to start the reading.

The eighth day of the moon, Ashtami, the ninth day of the moon, and chaturdashi are considered to be the best days in the lunar calendar (the fourteenth day of the moon).

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