Navaratri & Navadurga

॥ श्री हरि ॥


याः श्री स्वय्म् सुकृतिनां भवनेश्व लक्ष्मीः ।

पापत्मनां कृताधियां ह्रुदयेषु बुद्धिः ।

श्रद्धा सतां कुलजनप्रभवस्य लज्जा तां

त्वां नताःस्म परिपालय देवि विश्वम् ||

What is Navratri ?

” Navratri ” or “Navaratri ” literally means “nine nights.” Navratri is celebrated twice a year, once at the beginning of the New Samvatsar (Hindu New year) in Summers and again at the onset of winter. Navratri or Navratra are therefore known as Chaitra Navratra and Shaardeya Navratra on the basis of their occurrence.

These nights are devoted to the reverence of Goddess Durga (Maa Durga) who exists in many forms and is the manifestation of the absolute energy that pervades the Universe. During these days and nights prayers are offered to Mother Goddess.

Hinduism is the only religion in the world which has emphasized to such an extent the motherhood of God. To celebrate a good harvest and to propitiate the nine planets, women also plant nine different kinds of food grain seeds in small containers during these nine days and then offer the young saplings to the goddess.

The 9 nights festival of Navratri begins on the first day of Ashwina of the bright fortnight. Seeds are sown, sprouting is watched, the planets are consecrated, and on the 8th and 9th days, Goddess Durga, Vijay-ashtami and Mahanavami are worshipped.

Significance of Navratri

The Shrimad-devi Bhagwat and Shri Durgasaptshati mentions the significance of puja done during the Navratri. Devi Mahaatmya and other texts invoking Goddess Durga are cited during the period of nine days.

According to Surya Puraan, if a person worships Goddess during this period then he is blessed with virtues of all kinds and all his sins are forgiven.

During Navaratri, we invoke the energy aspect of God in the form of universal mother Maa Durga, which literally means the remover of miseries of life. Maya is also known as Shakti as she is the source of all energies in the world. It is this energy, which helps God to proceed with the work of creation, preservation and destruction.

In Shiv Puraan, Lord Shiva says that he is Shav without the powers of Shakti ( the ultimate source of energy). In other words, we can say that even God is motionless, absolutely changeless without the divine support of Maa Durga.Actually Shiva & shakti are one.

In Bhagwat puraan, Lord Vishnu says that he is incomplete without his better half. He blesses those who worship his wife Maa Mahalaxmi. It is for this reason the world says Radhey-Krishna and Sita-Raam and not Raam-Sita or Krishna – Radhey.

The Ancient worship of Mother Goddess can be easily dated back to Indus Valley Period wherein the statue of Mother Goddess clearly mentions the presence of her supremacy. This is a true example of importance given to females in Bhartiya (Indian) culture and religion.

Durga or the destructive aspect of the divine mother is worshipped during the first three nights. On the succeeding three knights, her protective aspect of Lakshmi and on the last three nights, her knowledge aspect or Saraswati are worshipped. The significance of this order is that first durga destroys all the evil propensities lurking in the minds of her devotees; then lakshmi implants divine qualities in the devotees’ minds and finally saraswati bestows true knowledge to her devotees. The tenth day known as Vijaya Dasami, commemorates the victory of knowledge over ignorance of goodness over evil.

Navratri Pooja

The festival of Navratri begins.
1st – 3rd day of Navratri
On the first day of the Navaratras, ‘Kalash Shthaapna. is done in the puja room.These initial days are dedicated to Durga Maa, the Goddess of power and energy. Her various manifestations, Kumari, Parvati and Kali are all worshipped during these days. They represent the three different classes of womanhood that include the child, the young girl and the mature woman.

Lalita Panchami
4th – 6th day of Navratri During these days, Lakshmi Maa, the Goddess of peace and prosperity is worshipped. On the fifth day which is known as Lalita Panchami, it is traditional, to gather and display all literature available in the house, light a lamp or ‘diya’ to invoke Saraswati Maa, the Goddess of knowledge and art.

Durga Ashtami Puja
These final days belongs to Saraswati Maa who is worshipped to acquire the spiritual knowledge. This in turn will free us from all earthly bondage. But on the 8th day of this colorful festival, yajna (holy fire) is performed. Ghee (clarified butter), kheer (rice pudding) and sesame seeds form the holy offering to Goddess Durga Maa.

Mahanavami Puja. Navratri concludes.
The festival of Navratri culminates in Mahanavami. On this day Kanya Puja is performed. Nine young girls representing the nine forms of Goddess Durga are worshiped. Their feets are washed as a mark of respect for the Goddess and then they are offered sweets prasadam . Then after new clothes or gifts by the worshiper. This ritual is performed in most parts of the country.

Vijaya Dashmi (Not in Chaitra Navratri)
After the three days of Puja, in Dashami , in the last day, a tearful farewell is offered to the Goddess. Most of the community pujas postpone the farewell as long as possible and arrange a grand send-off. The images are carried in processions around the locality and finally is immersed in a nearby river or lake. Vijaya Dashami is an event celebrated all over the country.This day also marks the return of Lord Ram to Ayodhya after 14 years in exile

Nava Durga  Stuti

शैलपुत्री स्तुति

जगत्पजये जगद्वन्द्ये सर्वशक्तिस्वरूपिणि। सर्वात्मिकेशि कौमारि जगन्मातर्नमोsस्तु ते॥

ब्रह्मचारिणी स्तुति

त्रिपुरां त्रिर्गुणाधारां मार्गज्ञानस्वरूपिणीम् । त्रैलोक्यवन्दितां देवीं त्रिमूर्ति प्रणमाम्यहम् ॥

चन्द्रघण्डा स्तुति

कालिकां तु कलातीतां कल्याणहृदयां शिवाम् । कल्याणजननीं नित्यं कल्याणीं प्रणमाम्यहम् ॥

कूष्माण्डा स्तुति

अणिमाहिदगुणौदारां मकराकारचक्षुषम् । अनन्तशक्तिभेदां तां कामाक्षीं प्रणमाम्यहम् ॥

स्कन्दमाता स्तुति

चण्डवीरां चण्डमायां चण्डमुण्डप्रभञ्जनीम् । तां नमामि च देवेशीं चण्डिकां चण्डविक्रमाम् ॥

कात्यायनी स्तुति

सुखानन्दकरीं शान्तां सर्वदेवैर्नमस्कृताम् । सर्वभूतात्मिकां देवीं शाम्भवीं प्रणमाम्यहम् ॥

कालरात्रि स्तुति

चण्डवीरां चण्डमायां रक्तबीज-प्रभञ्जनीम् । तां नमामि च देवेशीं कालरात्रीं गुणशालिनीम् ॥

महागौरी स्तुति

सुन्दरीं स्वर्णसर्वाङ्गीं सुखसौभाग्यदायिनिम् । सन्तोषजननीं देवीं महागौरी प्रणमाम्यम् ॥

सिद्धिदात्री स्तुति

दुर्गमे दुस्तरे कार्ये भयदुर्गविनाशिनि । प्रणमामि सदा भक्तया दुर्गा दुर्गतिनाशिनीम् ॥

Dasa Maha Vidya

दश महाविद्या स्तुति

काली स्तुति
रक्ताsब्धिपोतारूणपद्मसंस्थां पाशांकुशेष्वासशराsसिबाणान् । शूलं कपालं दधतीं कराsब्जै रक्तां त्रिनेत्रां प्रणमामि देवीम् ॥

तारा स्तुति
मातर्तीलसरस्वती प्रणमतां सौभाग्य-सम्पत्प्रदे प्रत्यालीढ –पदस्थिते शवह्यदि स्मेराननाम्भारुदे । 
फुल्लेन्दीवरलोचने त्रिनयने कर्त्रो कपालोत्पले खड्गञ्चादधती त्वमेव शरणं त्वामीश्वरीमाश्रये ॥

षोडशी स्तुति
बालव्यक्तविभाकरामितनिभां भव्यप्रदां भारतीम् ईषत्फल्लमुखाम्बुजस्मितकरैराशाभवान्धापहाम् । 
पाशं साभयमङ्कुशं च ‍वरदं संविभ्रतीं भूतिदा । 
भ्राजन्तीं चतुरम्बजाकृतिकरैभक्त्या भजे षोडशीम् ॥

छिन्नमस्ता स्तुति
नाभौ शुद्धसरोजवक्त्रविलसद्बांधुकपुष्पारुणं भास्वद्भास्करमणडलं तदुदरे तद्योनिचक्रं महत् । 
तन्मध्ये विपरीतमैथुनरतप्रद्युम्नसत्कामिनी पृष्ठस्थां तरुणार्ककोटिविलसत्तेज: स्वरुपां भजे ॥

त्रिपुरभैरवी स्तुति
उद्यद्भानुसहस्रकान्तिमरुणक्षौमां शिरोमालिकां रक्तालिप्तपयोधरां जपपटीं विद्यामभीतिं वरम् । 
हस्ताब्जैर्दधतीं त्रिनेत्रविलसद्वक्त्रारविन्दश्रियं देवीं बद्धहिमांशुरत्नमुकुटां वन्दे समन्दस्मिताम् ॥

धूमावती स्तुति
प्रातर्यास्यात्कमारी कुसुमकलिकया जापमाला जयन्ती मध्याह्रेप्रौढरूपा विकसितवदना चारुनेत्रा निशायाम् । 
सन्ध्यायां वृद्धरूपा गलितकुचयुगा मुण्डमालां वहन्ती सा देवी देवदेवी त्रिभुवनजननी कालोका पातु युष्मान् ॥

बगलामूखी स्तुति
मध्ये सुधाब्धि – मणि मण्डप – रत्नवेद्यां सिंहासनोपरिगतां परिपीतवर्णाम् । 
पीताम्बराभरण – माल्य – बिभूतिषताङ्गी देवीं स्मरामि धृत-मुद्गर वैरिजिह्वाम् ॥

मातङगी स्तुति
श्यामां शुभ्रांशुभालां त्रिकमलनयनां रत्नसिंहासनस्थां भक्ताभीष्टप्रदात्रीं सुरनिकरकरासेव्यकंजांयुग्माम् । 
निलाम्भोजांशुकान्ति निशिचरनिकारारण्यदावाग्निरूपां पाशं खङ्गं चतुर्भिर्वरकमलकै: खेदकं चाङ्कुशं च ॥

भुवनेश्वरी स्तुति
उद्यद्दिनद्युतिमिन्दुकिरीटां तुंगकुचां नयनवययुक्ताम् । 
स्मेरमुखीं वरदाङ्कुश पाशभीतिकरां प्रभजे भुवनेशीम् ॥

कमला स्तुति
त्रैलोक्यपूजिते देवि कमले विष्णुबल्लभे । 
यथा त्वमचल कृष्णे तथा भव मयि स्थिरा ॥

Nava Durga Stuti (Mantra) for Kundalini

शैलपुत्री (मूलाधार चक्र)

वंदे वांच्छितलाभायाचंद्रार्धकृतशेखराम्।
पूणेंदुनिभांगौरी मूलाधार स्थितांप्रथम दुर्गा त्रिनेत्रा।
प्रफुल्ल वदनांपल्लवाधरांकांतकपोलांतुंग कुचाम्।
प्रथम दुर्गा त्वहिभवसागर तारणीम्।
धन ऐश्वर्य दायिनी शैलपुत्रीप्रणमाभ्यहम्॥
त्रिलोकजननींत्वंहिपरमानंद प्रदीयनाम्।
चराचरेश्वरीत्वंहिमहामोह विनाशिन।
भुक्ति, मुक्ति दायनी,शैलपुत्रीप्रणमाभ्यहम्॥
चराचरेश्वरीत्वंहिमहामोह विनाशिन।
भुक्ति, मुक्ति दायिनी शैलपुत्रीप्रणमाभ्यहम्॥
ओमकार:में शिर: पातुमूलाधार निवासिनी।
हूंकार:पातुहृदयेतारिणी शक्ति स्वघृत॥
फट्कार:पातुसर्वागेसर्व सिद्धि फलप्रदा।

ब्रह्मचारिणी (स्वाधिष्ठान चक्र)

देवी प्रसीदतुमयिब्रह्मचारिणयनुत्तमा॥
वन्दे वांछित लाभायचन्द्रार्घकृतशेखराम्।
जपमालाकमण्डलुधरांब्रह्मचारिणी शुभाम्।
गौरवर्णास्वाधिष्ठानस्थितांद्वितीय दुर्गा त्रिनेत्राम्।
धवल परिधानांब्रह्मरूपांपुष्पालंकारभूषिताम्।
पदमवंदनांपल्लवाधरांकातंकपोलांपीन पयोधराम्।
कमनीयांलावण्यांस्मेरमुखींनिम्न नाभिंनितम्बनीम्।।
नवचग्रभेदनी त्वंहिनवऐश्वर्यप्रदायनीम्।
धनदासुखदा ब्रह्मचारिणी प्रणमाम्यहम्॥
शंकरप्रियात्वंहिभुक्ति-मुक्ति दायिनी
शांतिदामानदाब्रह्मचारिणी प्रणमाम्यहम्।
त्रिपुरा मेहदयेपातुललाटेपातुशंकरभामिनी
अंग प्रत्यंग सतत पातुब्रह्मचारिणी॥

चन्द्रघण्टा (मणिपुर चक्र)

पिण्डजप्रवरारूढा चन्दकोपास्त्रकैर्युता । 
प्रसादं तनुते मह्मं चन्द्रघण्देति विश्रुता ॥
वन्दे वांछित लाभायचन्द्रार्घकृतशेखराम्।
कंचनाभांमणिपुर स्थितांतृतीय दुर्गा त्रिनेत्राम्।
खंग गदा त्रिशूल चापहरंपदमकमण्डलु माला वराभीतकराम्।
मंजीर, हार, केयूर किंकिणिरत्‍‌नकुण्डलमण्डिताम्॥
प्रफुल्ल वंदना बिबाधाराकातंकपोलांतुंग कुचाम्।
आपदुद्वारिणी स्वंहिआघाशक्ति: शुभा पराम्।
चन्द्रमुखीइष्टदात्री इष्ट मंत्र स्वरूपणीम्।
कवच:-रहस्यं श्रुणुवक्ष्यामिशैवेशीकमलानने।
श्री चन्द्रघण्टास्यकवचंसर्वसिद्धि दायकम्॥
बिना न्यासंबिना विनियोगंबिना शापोद्धारबिना होमं।
न दातव्यंन दातव्यंपदातव्यंकदाचितम्॥

कूष्माण्डा (अनाहत चक्र)

वन्दे वांछित कामर्थेचन्द्रार्घकृतशेखराम्।
सिंहरूढाअष्टभुजा कुष्माण्डायशस्वनीम्॥
भास्वर भानु निभांअनाहत स्थितांचतुर्थ दुर्गा त्रिनेत्राम्।
कमण्डलु चाप, बाण, पदमसुधाकलशचक्र गदा जपवटीधराम्॥
मंजीर हार केयूर किंकिणरत्‍‌नकुण्डलमण्डिताम्।
प्रफुल्ल वदनांनारू चिकुकांकांत कपोलांतुंग कूचाम्।
दुर्गतिनाशिनी त्वंहिदारिद्रादिविनाशिनीम्।
जगन्माता जगतकत्रीजगदाधाररूपणीम्।
त्रैलोक्यसुंदरीत्वंहिदु:ख शोक निवारिणाम्।
हसरै मेशिर: पातुकूष्माण्डेभवनाशिनीम्।
कौमारी पातुसर्वगात्रेवाराहीउत्तरेतथा।
पूर्वे पातुवैष्णवी इन्द्राणी दक्षिणेमम।

स्कन्दमाता (विशुद्ध चक्र)

शुभदास्तुसदा देवी स्कन्दमातायशस्विनीम्॥
वन्दे वांछित कामर्थेचन्द्रार्घकृतशेखराम्।
धवलवर्णाविशुद्ध चक्रस्थितांपंचम दुर्गा त्रिनेत्राम।
अभय पदमयुग्म करांदक्षिण उरूपुत्रधरामभजेम्॥
मंजीर हार केयूर किंकिणिरत्नकुण्डलधारिणीम।।
प्रभुल्लवंदनापल्लवाधरांकांत कपोलांपीन पयोधराम्।
नमामि स्कन्धमातास्कन्धधारिणीम्।
सुशुद्धकाल कन्दलांसुभृडकृन्दमज्जुलाम्॥
प्रजायिनीप्रजावती नमामिमातरंसतीम्।
जयेश्वरित्रिलाचनेप्रसीददेवि पाहिमाम्॥
ऐं बीजालिंकादेवी पदयुग्मधरापरा।
हृदयंपातुसा देवी कातिकययुता॥
श्रींहीं हुं ऐं देवी पूर्वस्यांपातुसर्वदा।
सर्वाग में सदा पातुस्कन्धमातापुत्रप्रदा॥
वाणवाणामृतेहुं फट् बीज समन्विता।
इन्द्राणी भैरवी चैवासितांगीचसंहारिणी।
सर्वदापातुमां देवी चान्यान्यासुहि दिक्षवै॥

कात्यायनी (आज्ञाचक्र)

कात्यायनी शुभ दधादेवी दानवघातिनी॥
वन्दे वांछित मनोरथार्थचन्द्रार्घकृतशेखराम्।
सिंहारूढचतुर्भुजाकात्यायनी यशस्वनीम्॥
स्वर्णवर्णाआज्ञाचक्रस्थितांषष्ठम्दुर्गा त्रिनेत्राम।
मंजीर हार केयुरकिंकिणिरत्नकुण्डलमण्डिताम्।।
कमनीयांलावण्यांत्रिवलीविभूषितनिम्न नाभिम्॥
कंचनाभां कराभयंपदमधरामुकुटोज्वलां।
परमदंदमयीदेवि परब्रह्म परमात्मा।
कां बीजा, कां जपानंदकां बीज जप तोषिते।
कां कां बीज जपदासक्ताकां कां सन्तुता॥
कांकारहíषणीकां धनदाधनमासना।
कां बीज जपकारिणीकां बीज तप मानसा॥
कां कारिणी कां मूत्रपूजिताकां बीज धारिणी।
कां कीं कूंकै क:ठ:छ:स्वाहारूपणी॥
कात्यायनौमुख पातुकां कां स्वाहास्वरूपणी।
लाटेविजया पातुपातुमालिनी नित्य संदरी॥
कल्याणी हृदयंपातुजया भगमालिनी॥

कालरात्रि (भानु चक्र)

एकवेणीजपाकर्णपुरानाना खरास्थिता।
करालवदनां घोरांमुक्तकेशींचतुर्भुताम्।
दिव्य लौहवज्रखड्ग वामाघो‌र्ध्वकराम्बुजाम्।
महामेघप्रभांश्यामांतथा चैपगर्दभारूढां।
सुख प्रसन्न वदनास्मेरानसरोरूहाम्।
एवं संचियन्तयेत्कालरात्रिंसर्वकामसमृद्धिधदाम्॥
हीं कालरात्रि श्रींकराली चक्लींकल्याणी कलावती।
कुमतिघन्ीकुलीनार्तिनशिनीकुल कामिनी॥
क्लींहीं श्रींमंत्रवर्णेनकालकण्टकघातिनी।
ॐ क्लींमें हदयंपातुपादौश्रींकालरात्रि।
रसनांपातुकौमारी भैरवी चक्षुणोर्मम
तानिसर्वाणिमें देवी सततंपातुस्तम्भिनी॥

महागौरी (सोमचक्र)

महागौरी (सोमचक्र)
श्र्वेते वृषे समारूढा श्र्वेताम्बरधरा शुचिः । 
महागौरी शुभं दद्यान्महादेवप्रमोददा ॥
ॐ नमो: भगवती महागौरीवृषारूढेश्रींहीं क्लींहूं फट् स्वाहा।
भगवती महागौरीवृषभ के पीठ पर विराजमान हैं, जिनके मस्तक पर चन्द्र का मुकुट है। मणिकान्तिमणि के समान कान्ति वाली अपनी चार भुजाओं में शंख, चक्र, धनुष और बाण धारण किए हुए हैं, जिनके कानों में रत्नजडितकुण्डल झिलमिलाते हैं, ऐसी भगवती महागौरीहैं।
वन्दे वांछित कामार्थेचन्द्रार्घकृतशेखराम्।
पुणेन्दुनिभांगौरी सोमवक्रस्थिातांअष्टम दुर्गा त्रिनेत्रम।
वराभीतिकरांत्रिशूल ढमरूधरांमहागौरींभजेम्॥
मंजीर, कार, केयूर, किंकिणिरत्न कुण्डल मण्डिताम्॥
प्रफुल्ल वदनांपल्लवाधरांकांत कपोलांचैवोक्यमोहनीम्।
कमनीयांलावण्यांमृणालांचंदन गन्ध लिप्ताम्॥
सर्वसंकट हंत्रीत्वंहिधन ऐश्वर्य प्रदायनीम्।
सुख शांति दात्री, धन धान्य प्रदायनीम्।
डमरूवाघप्रिया अघा महागौरीप्रणमाम्यहम्॥
ओंकार: पातुशीर्षोमां, हीं बीजंमां हृदयो।
ललाट कर्णोहूं, बीजंपात महागौरीमां नेत्र घ्राणों।
कपोल चिबुकोफट् पातुस्वाहा मां सर्ववदनो॥

सिद्धिदात्री (निर्वाण चक्र)

सिद्धगन्धर्वयक्षाद्यैरसुरैरमरैरपि । 
सेव्यमाना सदा भूयात् सिद्धीदा सिद्धीदायिनी ॥
वन्दे वांछित मनरोरार्थेचन्द्रार्घकृतशेखराम्।
कमलस्थिताचतुर्भुजासिद्धि यशस्वनीम्॥
स्वर्णावर्णानिर्वाणचक्रस्थितानवम् दुर्गा त्रिनेत्राम।
शंख, चक्र, गदा पदमधरा सिद्धिदात्रीभजेम्॥
मंजीर, हार केयूर, किंकिणिरत्नकुण्डलमण्डिताम्॥
प्रफुल्ल वदनापल्लवाधराकांत कपोलापीनपयोधराम्।
कंचनाभा शंखचक्रगदामधरामुकुटोज्वलां।
परमानंदमयीदेवि परब्रह्म परमात्मा।
भवसागर तारिणी सिद्धिदात्रीनमोअस्तुते।।
धर्माथकामप्रदायिनीमहामोह विनाशिनी।
ओंकार: पातुशीर्षोमां, ऐं बीजंमां हृदयो।
हीं बीजंसदापातुनभोगृहोचपादयो॥
ललाट कर्णोश्रींबीजंपातुक्लींबीजंमां नेत्र घ्राणो।
कपोल चिबुकोहसौ:पातुजगत्प्रसूत्यैमां सर्व वदनो॥

श्री दुर्गाद्वात्रिंशन्नाममाला
32 Names of Mother Durga
दुर्गा बत्तीसनामावली

This is the hymn that contains the 32 names of Durga Devi. They were disclosed by Durga Devi herself to the Gods who inquired what was the easiest way to propitiate her. She told them that whosoever chants this hymn will be instantly relieved from all sorts of danger.

दुर्गा दुर्गार्तिशमनी दुर्गापद्विनिवारिणी।
दुर्गमच्छेदिनी दुर्गसाधिनी दुर्गनाशिनी॥
दुर्गतोद्धारिणी दुर्गनिहिन्त्री दुर्गमापहा ।
दुर्गमज्ञानदा दुर्गदैत्यलोकदवानला॥
दुर्गमा दुर्गमालोका दुर्गमात्मस्वरूपिणी।
दुर्गमार्गप्रदा दुर्गमविद्या दुर्गमाश्रिता॥
दुर्गम्ज्ञानसंस्थाना दुर्गमध्यानभासिनी।
दुर्गमोहा दुर्गमगा दुर्गमार्थस्वरूपिणी॥
दुर्गमासुरसंहन्त्री दुर्गमायुधधारिणी।
दुर्गमांगी दुर्गमता दुर्गम्या दुर्गमेश्वरी॥
दुर्गभीमा दुर्गभामा दुर्गभा दुर्गदारिणी।
नामावलिमिमां यस्तु दुर्गाया मम मानव:॥
पठेत् सर्वभयान्मुक्तो भविष्यिति न संशय:॥

Durgaa Durgaartishamanii Durgapadvinivaarinii.
Durgamchchhedinii Durgsaadhinii Durgnaashinii.
Durgtoddhaarinii Durgnihantri Durgmaapahaa.
Durgamgyaanadaa Durgdaityalokdavaanalaa.
Durgmaa Durgmaaloka Durgmaatmsvaruupinii.
Durgmaargpradaa Durgamvidya Durgmaashritaa.
Durggyaansansthaanaa Durgamdhyaanbhaasinii.
Durgmohaa Durgmagaa Durgmaarthsvaruupinii.
Durgmaasursamhantrii Durgmaayudhdhaarinii.
Durgmaangii Durgmataa Durgmyaa Durgmeshvarii.
Durgbhiimaa Durgbhaamaa Durgbhaa Durgdaarinii.
Naamaavalimimaam Yastu Durgaayaa Mam Maanvaah.
Pathet Sarvbhayaanmukto Bhavishyati Na Samshayaah.


Shri Durga SaptaShati
The Sacred Book Of Supreme Power

Sri Durga Saptasati or The Devi Mahatmya

(The Glory of the Divine Mother)

Chapter – 1 | Chapter – 2 | Chapter – 3 | Chapter – 4 | Chapter – 5 | Chapter – 6 | Chapter – 7
Chapter – 8 | Chapter – 9 | Chapter – 10 | Chapter – 11 | Chapter – 12 | Chapter – 13


The Devi Mahatmya or the Durga Saptasati is a unique book in this world. It is the base and the root of the religion of the Saktas. It is a Kamadhenu for one and all; it gives whatever man wants. It gives Bhakti in this world and Mukti afterwards. It is a powerful reservoir of Mantras from the beginning to the end. Every verse of this text is a dynamic force which acts powerfully in overhauling the nature of man.

The first verse of the text implies that the whole book is an explanation of the root of the Devi-Mantra, viz., —Hreem. There are many commentaries on this text which explain it either in a mystical way or in the ordinary manner. Whatever be the case, the Mantras of the Saptasati are not to be neglected by one who wishes to lead a good and peaceful life in this world.

The conception of the Infinite as Mother is not an altogether meaningless one. The Rigveda bears testimony to the fact that even in such ancient times, there was the persistent belief that the Ruler is the All-compassionate Mother. Further, Mother is the personality that appeals most to the human heart, not so much the Father who is considered a hard task-master. Moreover the conception of the Divinity as Devi, Durga or Sri, is not merely a theory but a practical way of life. It is a particular view which cannot be set aside. It is as important as any school of religious belief, and is one of the most important reigning branches of Hindu religion—Vaishnavism, Saivism and Saktaism. Even a subtle philosopher cannot dispense with the conception of Sakti, for he is essentially an embodiment of Power, and he has love for power. The highest Intelligence and the most speculative metaphysics is only a manifestation of Jnana-Sakti and is not outside the range of Saktaism. Let us therefore adore and worship the Glorious Mother for the purpose of attaining Wisdom or Self-realisation!

The Saptasati may be read daily so as to be completed in seven days in the following manner of division of chapters: 1, 2, 1, 4, 2, 1, 2—first; second and third; fourth; fifth, sixth, seventh and eighth; ninth and tenth; eleventh; twelfth and thirteenth. This is the traditional rule. The Saptasati may be read with any motive in the mind, and that shall be fulfilled. Read it for any purpose in life, and that you shall have. Read it for the sake of Spiritual Knowledge, and you will be blessed with it. Since Sakti is the basis for all Ichcha (Desire), Jnana (Knowledge) and Kriya (Action), man cannot fall outside the realm or the kingdom of Sakti. The whole man is but Sakti, and hence he shall have everything through worship of Sakti.

May the blessings of Devi Durga be upon you all! May She bless you all with spiritual illumination and Self-realisation!

Sri Swami Sivananda


The best way to read Durga Saptashati ढुर्गासप्तशती

ढुर्गासप्तशती Durga SaptaShati

The reading of Durga SaptaShati (Devi Mahaatmyam) during Navaraatri is to be done follows:

Chapter 1 (Madhu kaitabha samhaara) is to be read for 1st day,

Chapter 2, 3 and 4 (Mahishhasura samhaara) to be read on 2nd day, 

Chapter 5 and 6 (Dhuumralochana vadha) on the 3rd day, 

Chapter 7 (Chanda Munda vadha) on 4th day, 

Chapter 8 (Rakta biija samhaara) on 5th day, 

Chapter 9 and 10 (Shumbha Nishumbha vadha) on 6th day,

Chapter 11 (Praise of Narayani) on 7th day, 

Chapter 12 (Phalastuti) on 8th day,

Chapter 13 (Blessings to Suratha and the Merchant)on 9th day

Chapter 14 (Aparadha Kshamaprarthana) on 10th day

NOTE: Always recite Siddha Kunjika Stotram ( सिद्धकुञ्जिकास्तोत्रम् ) after reading every chapters. 
कुंजिकापाठमात्रेण दुर्गापाठफलं लभेत्‌ ।

Siddha Kunjika Stotram ( सिद्धकुञ्जिकास्तोत्रम् ) alone provides all the benefits of Durga SaptaShati

Shri Durga Saptashati from Gitapress

The Goddess of Kudajaadri : Sri Mookambika

Sri Mookambika Ashtakam mp3

Bhasvadratanabharanavasanalaankrute Charuhastei: 
Shanka chakra varadamabhayam savahanti trinetri 
Hema prakeya pranatavarasandhatri padmasanaste 
Kaarunyabheste bhagavati Mahalakshmi maaraksha nityam:
Sahapatya sahasraramahapadma vihaarinyam 
Chaturbhujam trinayanam vidyuth kotisamaprabham 
Shanka chakravarabhitirbhibhrtimatisundarim 
Jvalanumkutatatatamkakaanchiharadi Ranjitam: 
Pitambarachara mumbam hemabham kamadam shivayam 
Srimanamhesha mahishi mahalakshmi mahambhaje:

:- Skanda Puraana

Sri Mookambika Devi temple, encircled by river Souparnika, is located on the scenic hills of Kudajaadri (Kollur) near Mangalore. Kollur is refered to in the Skanda Purana as Maharanyapura. It is said to have been home to several saints and yogis. Once, a great sage called Maharshi Kola, enchanted with nature’s beauty had decided to perform a penance on a rock near the Agnitheertham (tributary of Sowparnika)

Located in very picturesque surroundings amidst the wooded forests of the Western Ghats Distances 410 km NW of Bangalore, , Kollur is on the banks of the river Sauparnika (said to possess medicinal properties) at the foot of the hill of Kudajagiri or kudajaadri.( Umberlla mountain in Malayalam Kuda means umberlla & Giri or Adri means mountain)

The Temple of Goddess Sri Mookambika shrine at Kollur is one of the most revered pilgrimage centers in Karnataka and in Kerala
It is located at a distance of 147 km from Mangalore. The nearest railhead is Uduppi, and it is well connected with tourist centers such as Mangalore and Shimoga in Karnataka and Kannanur in Kerala.
About 135 Kms from Mangalore and 80 Kms from Udupi, in the valley of Kudajagiri peak of Western Ghats nestles a serene town Kollur.

Sri Kollur Mookambika Temple on the banks of the never drying river Sauparnika is one of the most famous Pilgrimage Shrine in South India.

This Mookambika temple with gold plated crest and copper roofs attracts every devotee withits Peacefull charms.

The temple is dedicated to Devi Mookambika and stands on a spur of the Kudajaadri or kudjagiriGiri peak.

The installation of the idol at Mookambika temple has a history as ancient as about 1200 years.

The Goddess Mookambika is in the form of Jyotir-Linga incorporating both Shiva and Shakthi. The Panchaloha image (five element mixed metal) of the Goddess on Shree Chakra is stated to have been consecrated byJagat Guru Sri Adi shankaracharya during his visit to this place. There is an exquisite sculpture of Panchamukha Ganesha.  Kollur is regarded as one of the Seven Muktislala pilgrimage sites in Karnataka which are (kollur), Udupi, Subrahmanya, Kumbasi, Kodeshwara, Sankaranarayana and Gokarna.Kollur is known for its association with Sri Aadi Shankara. Mookambika is said to have appeared before Aadi Shankara here, and he is said to have installed her image at this shrine. There is a room near the sanctum – enshrining the Sankara Simhasanam which is regarded as the very spot where he meditated and had a vision of Mookambika. Mookambika is regarded as a manifestation of Shakti, Saraswathi and Mahalakshmi.

The Kudajagiri hill houses sites such as Ambavanam and Chitramoolam where Jagat Guru Shri Adi Shankara Acharya is believed to have meditated..during his Tapasya

Kollur or Kolapura is referred to in the Skanda Purana. It was originally known by the name Maharanyapura. It is said to have been home to several sages and yogis. A sage by name Kola was advised to worship Shakti at Kollur. A lingam appeared on its own accord then at Kollur, and Shiva requested Kola Rishi to worship it and that in due course Shakti would manifest herself as Maha Lakshmi there. The name Kolapura eventually changed to Kollur. 

Long ago when a demon called Kaumasura obtained a boon from Lord Shiva was reigning pompously, Kudajagiri became the hiding place for all the gods and divine beings who became helpless against his harassment. While the Saptarishis were engaged in prayers and poojas to bring about the end of demon kaumasura, Guru Shukracharya enlightens him about his impending death at the hands of a woman. Learning this, kaumasura performs an austere penance t please Lord Shiva. When Lord pleased with his prayers, appears before him and asks him to name the boon that he wishes,

Further, the ravages of the demon bothered the ascetics of Kollur. Upon being requested by Kola and other sages of Kollur,Vagdevi, the Goddess of speech senses that this could lead to a greater devastation and makes him speechless. Shakti cursed the demon to become mooka or dumb. The dumb Kaumasura then becomes unable to verbalise his wishes and then onwards he is called Mookasura.

Undaunted, the demon continued his atrocities, and an enraged Devi vanquished him. Upon vanquishing Mookasura, Devi is believed to have merged into this self manifested Lingam in this temple. 24 km from Kollur is Maarana Ghat where it is believed that the demon Mookasura was destroyed. In the temple at Maarana Ghat, there is a Sri Chakra symbolizing Devi. 

  Soon after, on the request of Kola Rishi, the goddess creates a mystical power by bringing together the individual powers of all the gods who had assembled. This Divine Power wages war on Mookasura and brings about his destruction, thereby granting him salvation. The place where devi killed Mookasura is known as “Marana Katte”. Since that day, the Goddess has resided at this holy place Kollur by the name Mookambika, fulfilling the wishes of all her devotees. Here resides Sreedevi in the Padmasana posture, of a serene countenance, and with three eyes, bearing always a shankha, a chakra and with a pleasant appearance as the embodiment of mantra to bless the devotees.

Significance of Swayambhulinga:
Swayambhulinga manifested itself when Parameshwara drew the Srichakra with his toe and Kola Maharshi performed a long lasting penance in its vicinity, as a result of which power of meditation spread far and wide on the earth. Udhbhava linga is the tangible form of Sri Chakra Bindu that is said to have the proximity of all gods. It has a very high significance since Shri Mookambika Devi has merged with this Linga and fulfills the desires of devotees. A golden line has formed in the swayambhu Linga and it is wider on the left side as also taller. It is believed that Goddess Lakshmi, Parvathi and Saraswathi have all merged in the left side and the Lord Parameshwara, Lord Vishnu and Lord Brahma resides in the right side of the Linga.

That is why the temple Goddess is worshipped as Sri Saraswathi in the morning ,as Sri lakshmi at noon and Sri durga in the evening.

Besides the golden line, it is also said there is an image (carving) of Shiva injured by Arjuna’s blow during the clash of Kiratharjuna, on the right side of the Linga. Towards the left, we may find the image (carving) of Gopada (foot of the Holy cow) at the Shakthi Peeta. Adi Shankara (Vedic scholar and saint) has perceived and realized Goddess Mookambika as residing thus. Adi Shankaracharya appeared here leading Shri Saraswathi with a view to finding a place for enshrining her. He stopped at this temple, fixed Shrichakram and on it installed the idol of Mookambika which is the central idol behind the lingam. On the either side of this are idols of Kali or Parvathi and Saraswathi.

The Legend
JagatGuru Sri Adi shankara Acharaya & the Devi Sri Mookambika

The story thus goes in very intresting way
One Auspicious day Adi Sankara reached Kollur. The Kudajagiri was the place Sankara chose to offer penance to Mookambika, which was a dense forest at that time. Devi was pleased by the prayers of Sankara and asked him of his needs. Sankara had an intention to bring Devi from Kollur to Kerala. Devi told sankara that she will follow him where ever he goes but he should never look back once he started the journey. Sankara got thrilled after hearing this, soon started his travel and could distinctly hear the sound of chilambu(ornament worn on the lower leg by women – usually dancers) which was the only indication that Devi was following him. When he reached near the present day temple premises, he couldn’t hear the sound anymore and turned around. According to the treaty, Devi stopped there and Sri Adi Shankara although disappointed, soon installed a panchaloha idol upon sree chakra and enshrined Devi near the age-old Jyotir Linga.

The idol of Mookambika is in a seated posture, bearing the conch and the discus. Also enshrined near this image are those of Mahakali and Saraswathi. There are also shrines to Veerabhadra, Subramanya, Naga, Panjamugha Ganapathi(five-faced ganapathi) and Anjaneya. Veerabhadra is worshipped first by devotees before entering the shrine to Mookambika.

Sowparnika River:
The two rivers Agnithirtha & Sowparnika which flow in the sanctuary of mookambika descend from Kudajagiri hills. The wee spring of cool water situated in between the temples of Kalabhairava and Umamaheshwara is the source of river Sowparnika. Legend says that Suparna (Garuda) did a penance on the banks of this river praying to the Goddess for the abatement of his mother Vanitha’s sorrows. When the Goddess appeared before him, he prayed that the river be henceforth known after him, Suparna, and therefore came to be called as Sowparnika. At the location where he is said to have sat in penance, there is a small cave even today which is known as “Garuda’s Cave”. This holy river takes birth at the Kudajagiri and flows up to the edge of Anthargami (now oluru) region where two more streams called Bhrungisha and Pippalada join it. Then it flows westward, surrounding Kollur in the name of “Sampara”, and proceeds to join the sea near the temple of “Maharajaswamy” (Varahaswamy) at Maravanthe.
The Legend says that a small portion of the sanjeevani that Sri Hanuman swamy was carrying for the unconscious Lakshmana fell upon this hill, even now home to many healing herbs.
It is believed that river absorbs the elements of 64 different medicinal plants and roots as it flows, therefore it cures all the diseases of those who bathe in it. Hence a bath in this river assumes significance and is considered sacred.

The spot famous for the Sarvajna Peetha which is reached by a two km trek. On the way to Sarvanjna Peedam there is a very old Cave with a Lord Sri Ganesh idol popularly known as Guha Ganapathi.

A visit to the Mookambika Devi Temple is incomplete if you fail to have glimpse of Sarvajna Peetha at Kudajadri – the spot where Sri Adi Shankaracharya is believed to have meditated here after he was conferred the title of Sarvajna. The small structure – mandapam – is known as Sarvajna Mandapam.

The temple is located in a spacious courtyard, and is entered through the eastern gopuradwara. The western entrance is opened only on special occasions. It is believed that Adi Sankara entered the temple through the western entrance. 

Sanctum of Shri Mookambika:

As suggested by Rani Chennammaji, the feudal lord has covered the inside of the temple with stone. When we look at the temple structure, we find the sanctorum, then entrance hall and then the Lakshmi Mandapa. There are four pillars at Lakshmi Mandapa and on upper portion of each of these pillars, we find beautifully carved images of various gods. Prominently, they have sculpted the images of Ganesha, Subrahmanya, Naga, Mahishasura Mardini and the goddess in different postures as delineated in Shri Devi Mahathmyam.

Earlier, this made up the total temple structure and the outer prakara was not present. So Veera Sangayya also took up the prakara, as per the principles of temple architecture. We may also find beautiful images of Ganapathi atop the doors situated at the entrance to Garbhagriha, Lakshmi Mandapa and the Mukhya Dwara (main entrance). It is normal practice in any temple to depict the main deity over the entrance, and the fact that all three doors carry the carvings of Ganesha is considered to be of special significance. There are many inscriptions at Kudajagiri that relate the tale of time. The Prakaras, which underwent renovation from time to time, hold a mirror to the changing mores in architecture during bygone cultures. Specifically the Vaasthu of Garbhagriha structure is very ancient and extraordinary. The Garbhagriha is single yoni flag size (Eka yoni pramana dwaja aya). Pre entrance has a three flag proportion and is about 3½ feet wide and 12 feet long. Lakshmi Mandapa measures 134′. 11″. Then comes the prakara. Beyond that, is Navaranga Mandapa. Outside the temple is a large and beautiful Deepa Sthambha ( a pillar to hold lamps). This has 21 concentric circles in which the lamps can be lighted, and when viewed from Kudachadri, one would feel as though we were looking at the Divine Makara Jyothi at Lord Manikanta’s( Swamy ayyappa) of Sabarimala. This beautiful Deepa Sthambha rests on a Koorma Peeta (seat with tortoise head); on this tortoise is a huge elephant upon which Lord Ganapathi is astride, looking westward and facing Goddess Mookambika Devi.

During Navarathri, and during the Rathotsava on Phalghuni Masa Krishna Paksha Ashtami day (the day after Holi), the age-old practice of starting the pooja by praying to Lord Ganesha present on the pillar is kept up even today. In the inner corridor, just beyond the Garbhagriha, as we move around the shrine in a pradakshina, we will find totally four different idols of Ganapathi being worshipped, beginning with the Dashabhuja Ganapathi. Of these, the Balamuri Ganapathi idol that is made of white marble is beautiful and high of significance. Then we have the image of serpent which has formed on the stone in the south-west corner. It is believed that, as we move in pradakshina, if we touch this serpent and offer our prayers, it results in several benefits, like warding of Sarpadosha, averting all doshas, and most importantly, acquiring good fortune.Then we see the Shankara Peeta, where Adi Shankara Bhagavathpada meditated, and by virtue of his ascetic powers, visualized the form of Devi in all totality and realized the Devi herself. As we move in a pradakshina at the outer enclosure, we first find Subrahmanya swamy, then Saraswathi and then Pranalingeshwara, Partheshwara, the deity of Mukhya Prana (with a bell on the tail) installed by Vadiraja, Vishnu Brindavana, a beautiful idol of Gopalakrishna within the Brindaana (Considered as upa-pradhana Devatha), the platform for Tulasi and then the temple of Veerabhadraswamy who is the presiding deity. Entrance to this shrine being made of wood, we may see an excellent image, of Nrutya Ganapathi, right at the centre of the arch. It is said that the deity of Mukhya Prana has been situated right opposite the Veerabhadraswamy shrine with a view to balance its frightful appearance.

Sree Mookambika Devi Ashtakam
Namasthe Jagadatri Sadbrahma Rupe
Namasthe Haropendra Datryadivandye
Namasthe Mahalakshmi Kolapuresi

Vidhikrithi Vasa Harirviswmethath
Sijathyathi Patheeyathath Prasidham
Kripalokana Devathe Shakthirupe
Namasthe Mahalkshmi Kolapuresi

Dritham Leelaya Devi Kukshu Hi Viswam
Namasthemahalakshmi Kolapuresi

Yayabhakthavargahi Lakshyanthaetho



Mahayogikolarshi Hridpadmagehe


The temple has been patronised by ancient Hindu Kings and several parts in it are still believed to contain valuable treasures. and many jewels now adorning the idol are said to have been presented by them and by their overlords of Vijayanagara empire.

There are couple of places worth visiting in the vicinity of the temple. a famous waterfalls. The Kudajagiri or kudachaadri is a very beautifull mountain range and offers a breath taking view of Sea and attracts a large number of mountaineers and trekkers.A trek to the peak of the Kudajagiri  iand a hike to the Govinda Theertha waterfalls are noteworthy trips from Kollur.

Virtual Tour, a 360 degree view of the of Mookambika Devi Temple and Kudajadri Hills an excellent effort by Leen Thobias of

The Story of Mahabharatha

Author -Shri C.RajaGopalachari

The Mahabharatha, is the greatest, longest and one of the two major Sanskrit epics of ancient India, the other being the Ramayana. With more than 74,000 verses, plus long prose passages, or some 1.8 million words in total, it is one of the longest epic poems in the world.

It contains eighteen Parvas or sections viz., Adi Parva, Sabha Parva, Vana Parva, Virata Parva, Udyoga Parva, Bhishma Parva, Drona Parva, Karna Parva, Shalya Parva, Sauptika Parva, Stree Parva, Shanti Parva, Anushasana Parva, Asvamedha Parva, Ashramavasika Parva, Mausala Parva, Mahaprasthanika Parva and Swargarohanika Parva. Each Parvacontains many sub-Parvas or subsections.

This wonderful Grantha (Sacred book) was composed by Bhagvan Sri Veda Vyasa (Krishna Dvaipayana) who was the grandfather of the heroes of the epic. He taught this epic to his son Suka and his disciples Vaisampayana and others. King Janamejaya, son of Parikshit, the grandson of the heroes of the epic, performed a great sacrifice. The epic was recited by Vaisampayana to Janamejaya at the command of Vyasa. Later on, Suta recited the Mahabharata as was done by Vaisampayana to Janamejaya, to Saunaka and others, during a sacrifice performed by Saunaka in Naimisaranya.
It is very interesting to remember the opening and closing lines of this great epic. It begins with: “Sri VedaVyasa sang of the ineffable greatness and splendour of Lord Vasudeva, who is the source and support for everything, who is eternal, unchanging, self-luminous, who is the Indweller in all beings, and the truthfulness and righteousness of the Pandavas.” It ends with: “With raised hands, I shout at the top of my voice; but alas, no one hears my words which can give them Supreme Peace, Joy and Eternal Bliss. One can attain wealth and all objects of desire through Dharma (righteousness). Why do not people practise Dharma? One should not abandon Dharma at any cost, even at the risk of his life. One should not relinquish Dharma out of passion or fear or covetousness or for the sake of preserving one’s life.

This is the Bharata Gayatri. Meditate on this daily, O man! when you retire to sleep and when you rise from your bed every morning. You will attain everything. You will attain fame, prosperity, long life, eternal bliss, everlasting peace and immortality.”

Pranamya sirasa devam Gauri putram Vinayakam Bhakthya vyasa smaren nithyam Aayu kama artha siddhaye


BHAGAVAN VYASA, the celebrated compiler of the Vedas, was the son of the great sage Parasara. It was he who gave to the world the divine epic of the Mahabharata.

Having conceived the Mahabharata he thought of the means of giving the sacred story to the world. He meditated on Brahma, the Creator, who manifested himself before him. Vyasa saluted him with bowed head and folded hands and prayed:

“Lord, I have conceived an excellent work, but cannot think of one who can take it down to my dictation.”

Brahma extolled Vyasa and said: “O sage, invoke Ganapati and beg him to be your amanuensis.” Having said these words he disappeared. The sage Vyasa meditated on Ganapati who appeared before him. Vyasa received him with due respect and sought his aid.

“Lord Ganapati, I shall dictate the story of the Mahabharata and I pray you to be graciously pleased to write it down.”

Ganapati replied: “Very well. I shall do as you wish. But my pen must not stop while I am writing. So you must dictate without pause or hesitation. I can only write on this condition?”

Vyasa agreed, guarding himself, however, with a counter stipulation: “Be it so, but you must first grasp the meaning of what I dictate before you write it down.”

Ganapati smiled and agreed to the condition. Then the sage began to sing the story of the Mahabharata. He would occasionally compose some complex stanzas which would make Ganapati pause a while to get at the meaning and Vyasa would avail himself of this interval to compose many stanzas in his mind. Thus the Mahabharata came to be written by Ganapati to the dictation of Vyasa.

It was before the days of printing, when the memory of the learned was the sole repository of books. Vyasa first taught the great epic to his son, the sage Suka. Later, he expounded it to many other disciples. Were it not so, the book might have been lost to future generations.

Tradition has it that Narada told the story of the Mahabharata to the devas while Suka taught it to the Gandharvas, the Rakshasas and the Yakshas. It is well known that the virtuous and learned Vaisampayana, one of the chief disciples of Vyasa, revealed the epic for the benefit of humanity.

Janamejaya, the son of the great King Parikshit, conducted a great sacrifice in the course of which Vaisampayana narrated the story at the request of the former. Afterwards, this story, as told by Vaisampayana, was recited by Suta in the forest of Naimisa to an assembly of sages under the lead of the Rishi Saunaka.

Suta addressed the assembly: “I had the good fortune to hear the story of the Mahabharata composed by Vyasa to teach humanity dharma and the other ends of life. I should like to narrate it to you.” At these words the ascetics eagerly gathered round him.

Suta continued: “I heard the main story of the Mahabharata and the episodic tales contained therein told by Vaisampayana at the sacrifice conducted by King Janamejaya. Afterwards, I made an extensive pilgrimage to various sacred places and also visited the battlefield where the great battle described in the epic was fought. I have now come here to meet you all.” He then proceeded to tell the whole story of the Mahabharata in the grand assembly.

After the death of the great King Santanu, Chitrangada became King of Hastinapura and he was succeeded by Vichitravirya. The latter had two sons, Dhritarashtra and Pandu. The elder of the two being born blind, Pandu, the younger brother, ascended the throne. In the course of his reign, Pandu committed a certain offence and had to resort to the forest with his two wives where he spent many years in penance.

During their stay in the forest, the two wives of Pandu, Kunti and Madri gave birth to five sons who became well known as the five Pandavas. Pandu passed away while they were still living in the forest. The sages brought up the five Pandavas during their early years.

When Yudhishthira, the eldest, attained the age of sixteen the rishis led them all back to Hastinapura and entrusted them to the old grandsire Bhishma. In a short time the Pandavas gained mastery over the Vedas and the Vedanta as well as over the various arts, especially pertaining to the Kshatriyas. The Kauravas, the sons of the blind Dhritarashtra, became jealous of the Pandavas and tried to injure them in various ways.

Finally Bhishma, the head of the family, intervened to bring about mutual understanding and peace between them. Accordingly the Pandavas and the Kauravas began to rule separately from their respective capitals, Indraprastha and Hastinapura.

Some time later, there was a game of dice between the Kauravas and the Pandavas according to the then prevailing Kshatriya code of honor. Sakuni, who played on behalf of the Kauravas, defeated Yudhishthira. As a result, the Pandavas had to be in exile for a period of thirteen years. They left the kingdom and went to the forest with their devoted wife Draupadi.

According to the conditions of the game, the Pandavas spent twelve years in the forest and the thirteenth year incognito.

When they returned and demanded of Duryodhana their paternal heritage, the latter, who had in the meanwhile usurped their kingdom, refused to return it. War followed as a consequence.

The Pandavas defeated Duryodhana and regained their patrimony. The Pandavas ruled the kingdom for thirty-six years. Afterwards, they transferred the crown to their grandson, Parikshit, and repaired to the forest with Draupadi, all clad humbly in barks of trees.

This is the substance of the story of the Mahabharata. In this ancient and wonderful epic of our land there are many illustrative tales and sublime teachings, besides the narrative of the fortunes of the Pandavas.

The Mahabharata is in fact a veritable ocean containing countless pearls and gems. It is, with the Ramayana, a living fountain of the ethics and culture of our Motherland.

Full Story int Pages Section of

The Story of Mahabharatha

“Ashirvaad” Blessing by Param Pujya GuruJi Sant Shri AsaramJi Bapu

The Vedic Sanskriti is fully capable of bringing about the over-all good of the mankind…

Our Pujya Gurudev, along with our spiritual upliftment, also guides us how to live a healthy life ..
Ashirvaad (Blessing) by Param Pujya GuruJi Sant Shri AsaramJi Bapu


divyam jnanam yato dadyat
kuryat papasya sankshayam |
tasmad dikseti sa prokta
desikais tattva-kovidaih ||

“The process that bestows divyam jnanam (transcendental spiritual knowledge) and destroys sin , is called ‘Diksha’ by the spiritual persons who have seen the Truth (desikais tattva-kovidaih).”

Importance as elucidated by Pujya Bapuji

Through Mantra-Diksha, the Guru rekindles the dormant powers of the aspirant. Diksha is composed of two syllables, ‘Diksha’, ‘Di’ and ‘ksha’. ‘Di’, means what is given or the person capable of bestowing divine grace. And ‘ksha’ means one who is capable of assimilating. On one side is the benediction of the one (The Guru) who is capable of imparting the Lord’s grace and on the other hand is the assimilating capability of the aspirant. The combination of these two is Diksha. When the Guru initiates His disciple with the mantra, He also bestows His sensitive power of intuition and empowers the disciple with His ‘sankalpa’ (benign resolve) as well. When a farmer sows seeds in his farm, a stranger cannot tell whether the seeds are sown. But slowly and surely, when the seeds are watered and nurtured, they gradually sprout forth and only then there is proof that seeds were sown. Similarly, we are unaware of what is imparted unto us at the time of Mantra-Diksha. But when we water that seed in the form of spiritual practices and devotion, the hallowed grace of Mantra-Diksha does sprout forth.

Diksha is of three kinds: Shambhavi-Diksha, Mantra-Diksha and Sparsh-Diksha. Shambhavi-Diksha is given through a glance as Shukdev Muni gave to king Parikshit on the fifth day of the seven-day long narration of the holy Srimad Bhagwat. Sparsh-Diksha is given through sparsh. Mantra-Diksha is given through a mantra. The greater the spiritual elevation of the Guru, the more effective is the mantra given by him. If an ignorant illiterate man tells you to chant ‘Rama’, it will not benefit you so much. But the same ‘Rama’ coming from the mouth of a God-realized Saint like Ramanandji (The Sadguru of Kabirji), becomes a powerful mantra. Kabirji performed japa of the mantra with faith and devotion and became accomplished. The mantra was the same ‘Rama’ but in this case the inner self of the Guru was perfect with enlightenment.

If a peon says something, it does not carry much weight. But if the same thing is uttered by the Prime Minister, then it becomes very effective. The mantra given by Saints of great spiritual accomplishment delivers us when practised with faith and devotion. Mantra = manan (reflection) + antar (in heart); that which is to be reflected upon in the heart. Alternatively, mantra = mann (the mind) + tarr (deliver), that which delivers the mind from samsara.

The smaller the mantra given at the time of Mantra-Diksha, the more rhythmic its recital and the more convenient and propitious it is for the aspirant. This leads him fast on the track of spiritual progress.

Naradji was a Saint who was completely un-attached to any community or sect. His prime concern was the welfare of anyone coming in contact with him. Those who have the welfare of others close to their hearts, are ‘Lok Sants’ (Universal Saints). When Naradji initiated the robber, Valia, the mantra had a longer ‘Ra’ and a shorter ‘ma’, and ‘ma’ preceded the ‘Ra’. Valias, life-force was in the lower centres of the subtle body. Naradji gave the mantra knowing fully well that japa of ‘maRa’ would produce vibrations in those centers and gradually he would reach the higher centres without fail. He blessed Valia with Shambhavi-Diksha as well, thus transmitting his own spiritual energy unto him. Valia started japa of ‘maRa’ in right earnest.

Gradually his Kundalini was awakened with the japa becoming more and more rhythmic, and thus the robber was transformed into Valmiki Rishi.

{ Almost in every Satsang Schduled, Pujya Bapuji blesses Sadhaks by Mantradiksha on last day of the Satsang.}

Like The Sun God, Like The Rainy Clouds , Like The Mother Earth  Blessing for All

Importance as explained in Scriptures

Shrimadh Bhagawad Gita

tad viddhi pranipatena pariprasnena sevaya |
upadeksyanti te jnanam jnaninas tattva-darsinah ||

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth. (Chapter4, Sloka 34)

Shri Guru Gita

By the glory of Guru Diksha, all your actions bear fruit. By the attainment of a Guru one attains everything. One without a Guru is mere fool. (102)

To the person who has the Guru Mantra on his tongue, all acts become fruitful but not for others. By the power of initiation disciples attains success in all actions. (133)

Those who are averse to Guru Diksha (initiation) will never know the Supreme Truth. Without this knowledge, they are like animals. (191)


भगवान श्रीकृष्ण उद्धवजी से कहते हैं :

एवं गुरुपासनयैकभक्त्या विद्याकुठारेण शितेन धीरः |
विवृश्च्य जीवाशयमप्रमत्तः सम्पद्य चात्मानमथ त्यजास्त्रम ||

‘ उद्धव ! तुम इस प्रकार गुरुदेव की उपासनारूप अनन्य भक्ति द्वारा अपने ज्ञान की कुल्हाड़ी को तीखी कर लो और उसके द्वारा धैर्य एवं सावधानी से जीवभाव को काट डालो | फिर परमात्मस्वरूप होकर उस वृत्तिरूप अस्त्रों को भी छोड़ दो और अपने अखंड स्वरूप में ही स्थित हो रहो |’

(श्रीमदभागवत : ११.१२.२४)

Shri mad Aadya Shankaracharya

यदि शरीर रूपवान हो, पत्नी भी रूपसी हो और सत्कीर्ति चारों दिशाओं में विस्तृत हो, मेरु पर्वत क तुल्य अपार धन हो किन्तु गुरु क श्रीचरणों में यदि मन आसक्त न हो तो इन सारी उपलब्धियों से क्या लाभ ?

Shri Raman Mahirshi

सदगुरू क चरणों में बैठने से जो बल मिलता हैं उससे सभी वृत्तियाँ स्वकेन्द्रित होकर स्थिर हो जाती हैं | इसलिए शास्त्र कहते हैं की यथाक्रम प्राप्त किए गुरु क अनुग्रह से ही आत्मा का दर्शन किया जान सकता हैं | दूसरे किसी भी प्रकार क सामर्थ्य से उसका दर्शन नहीं किया जान सकता हैं |

Ramakrishna Paramhansa

गुरु सच्चिदानान्द्स्वरूप हैं |गुरु क वचन पर विश्वास होना चाहिए | यदि तुम गुरुवाक्य पर बालक की भाँति विश्वासकरो तो तुम भगवान को पा जाओगे |

Swami Vivekananda

Every soul is destined to be perfect, and every being, in the end, will attain the state of perfection. Whatever we are now is the result of our acts and thoughts in the past; and whatever we shall be in the future will be the result of what we think end do now. But this, the shaping of our own destinies, does not preclude our receiving help from outside; nay, in the vast majority of cases such help is absolutely necessary. When it comes, the higher powers and possibilities of the soul are quickened, spiritual life is awakened, growth is animated, and man becomes holy and perfect in the end.

This quickening impulse cannot be derived from books. The soul can only receive impulses from another soul, and from nothing else. We may study books all our lives, we may become very intellectual, but in the end we find that we have not developed at all spiritually. It is not true that a high order of intellectual development always goes hand in hand with a proportionate development of the spiritual side in Man. In studying books we are sometimes deluded into thinking that thereby we are being spiritually helped; but if we analyse the effect of the study of books on ourselves, we shall find that at the utmost it is only our intellect that derives profit from such studies, and not our inner spirit. This inadequacy of books to quicken spiritual growth is the reason why, although almost every one of us can speak most wonderfully on spiritual matters, when it comes to action and the living of a truly spiritual life, we find ourselves so awfully deficient. To quicken the spirit, the impulse must come from another soul.

The person from whose soul such impulse comes is called the Guru — the teacher; and the person to whose soul the impulse is conveyed is called the Shishya — the student. To convey such an impulse to any soul, in the first place, the soul from which it proceeds must possess the power of transmitting it, as it were, to another; and in the second place, the soul to which it is transmitted must be fit to receive it. The seed must be a living seed, and the field must be ready ploughed; and when both these conditions are fulfilled, a wonderful growth of genuine religion takes place. “The true preacher of religion has to be of wonderful capabilities, and clever shall his hearer be” ; and when both of these are really wonderful and extraordinary, then will a splendid spiritual awakening result, and not otherwise.

Religion, which is the highest knowledge and the highest wisdom, cannot be bought, nor can it be acquired from books. You may thrust your head into all the corners of the world, you may explore the Himalayas, the Alps, and the Caucasus, you may sound the bottom of the sea and pry into every nook of Tibet and the desert of Gobi, you will not find it anywhere until your heart is ready for receiving it and your Guru has come. And when that divinely appointed Guru comes, serve him with childlike confidence and simplicity, freely open your heart to his influence, and see in him God manifested. Those who come to seek truth with such a spirit of love and veneration, to them the Lord of Truth reveals the most wonderful things regarding truth, goodness, and beauty.

Swami Shivanand

From a doctor, you get a prescription. From two doctors, you get consultation. From three doctors, you get your own cremation. Even so, if you have many Gurus, you will be bewildered. You will be at a loss to know what to do. One Guru will tell you: “Do Soham Japa.” Another will tell you: “Do Japa of Sri Ram.” A third Guru will tell you: “Hear Anahata sounds.” You will be puzzled. Stick to one Guru and follow his instructions.

Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress.

Spiritual knowledge is a matter of Guru-Parampara. It is handed down from Guru to his disciple. Gaudapadacharya imparted Self-knowledge to his disciple Govindacharya; Govindacharya to his disciple Sankaracharya; Sankaracharya to his disciple Suresvaracharya. Matsyendranath imparted knowledge to his disciple Gorakhnath; Gorakhnath to Nivrittinath; Nivrittinath to Jnanadeva. Totapuri imparted knowledge to Sri Ramakrishna, and Ramakrishna to Swami Vivekananda. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and Uddhava get themselves established in the spiritual path when their minds were in an unsettled state.

A Bhakta will be initiated by a Bhakta saint in the path of devotion. A Jnani will initiate a student of Vedanta in the Mahavakyas. A Hatha Yogi or Raja Yogi can initiate another in his particular path. But, a sage of perfect Realisation, a Purna Jnani or Purna Yogi, can give initiation in any particular path. A sage or saint like Sri Sankara or Madhusudhana Sarasvati can initiate a Sadhaka, in any particular path for which the aspirant is fit. The Guru will find out by close study of the aspirant his tastes, temperaments and capacity, and decide for him the most suitable path. If his heart is impure, the teacher will prescribe selfless service for a number of years. Then the Guru will find out for what particular path the student is fit and initiate him in that.

Just as you can give an orange to a man, so also, spiritual power can be transmitted by one to another. This method of transmitting spiritual powers is termed Sakti-Sanchara. In Sakti-Sanchara, a certain spiritual vibration of the Satguru is actually transferred to the mind of the disciple.

Spiritual power is transmitted by the Guru to the proper disciple whom he considers fit for Sakti-Sanchara. The Guru can transform the disciple by a look, a touch, a thought or a word or willing.

Sakti-Sanchara comes through Parampara. It is a hidden mystic science. It is handed down from the Guru to the disciple. A disciple of Samartha Ramdas transmitted his power to that dancing girl’s daughter who was very passionate towards him. This disciple gazed at her and gave her Samadhi. Her passion vanished. She became very religious and spiritual.

Swami Akhandanand Saraswati

A medical student is required to do residency under the guidance of experienced doctor even after he/she has completed the studies from medical school; A law graduate needs to practice law under the guidance of an expert advocate; similarly in order to meet God, to move forward on this unknown path, one needs to take the help of somebody who knows the path very well.

God is such an object, Truth is such an object which can be seen with eyes, smelled with nose and also tasted with tongue. That which is not a subject of physical senses, and that which keeps control over the sensory organs & mind, is your eternal soul or Atman. No sense organ has the power to reverse its nature to focus on your inner self.

The Guru opens the door to our sixth sensory organ. He bestows us with the eye that can see the inner self, and the energy which can show us the Atman-Parmatman(i.e. the soul & the supreme soul). This means Guru bestows the God to the disciple, and the disciple accepts and digests that. The syllable “di” of the word diksha means bestowal of God and “ksha” means the energy to digest. This is how the word diksha is made. Diksha means to bestow & to digest. Bestowed by Guru & digested by the disciple.

The one who does not have a Guru does not have a true well-wisher. Are you one of those who do not have someone to guide in this life & life beyond death and to show the righteous way to help ownself & others? In that case you are very helpless. Do you think that you are so brilliant and are so proud of your intelligence that you do not consider anybody more knowledgeable than you? Brother! This is the limit of self-pride!

There are many types of diksha: by seeing with eyes (drishtipaat), by making a pledge (sankalpa), by touching with hands & by giving mantra. The type of diksha depends on capability. What is this capability? The capability of a disciple is faith and the capability of the Guru is affection. As a child is born when a bride & bridegroom unite with each other, similarly with the union of faith & affection a special kind of will-power develops in life and an appropriate Ishta (form of God, may be Vishnu, Shiva, Durga etc.), mantra & spiritual practice gets decided for you so that you do not change that. Otherwise you will keep listening different things from different people and the person who is good in praising will sing songs of his Ishta & mantra, thus you will then desire to do the same. Sometimes you will go for ‘Yoga’ & at other times for ‘Vipashyana’, sometimes you will read ‘Vedanta’and at other times you will worship ‘Shri Ramakrishna’, sometimes you will go for God with form and at other times for form-less God.

Getting married to the first likeable man/woman means that there be only one man/woman in our life. Similarly, taking a mantra means – there be only one dedication, mantra & Ishta in our life.

Remember one more thing. Dedication alone arises the will-power. It alone makes one a devotee. It alone makes ones mind stable forever. God is something which is in complete equilibrium. When our mind also reaches equilibrium then both the objects in equilibrium become united.

Therefore, the Guru gives us stability & sincere dedication in our Ishta, meditation, worship & mantra, and He also gives us whatever we desire. The Guru is all capable of giving & making others give. I say that all those who do not have a Guru are very unfortunate.

Listen, even when one wants to gamble he needs someone to teach him gambling; if one wants to murder someone then also guidance of an experienced person is required; and then it is surprising that how you expect to complete your journey on this road to attain God, devotion & spiritualism without the guidance of a Guru.

Guru not only gives you mantra, tells you about spiritual practices, enables you decide your Ishta, but also rectifies the mistakes that you make. Please do not mind & I’ll tell you something: “God is everything, therefore the means to attain God is also everything.”

God can be attained in all countries, at all times, in all objects, in all persons & in all actions. It is just that you could not find someone who can teach you to recognize God and that is why you’ve not been able to realize God. Therefore, diksha is a very important part of not only spiritualism but part of life also. Life without diksha is equivalent to life of an animal.

Shri Sureshanand Ji

“The great epics, Shrimad Bhagvatam & Rama Charit Manas, have stated that the SadGurudev is the embodiment of God for a disciple. I’m narrating my own experience.

The early stages of my life were miserable like hell. In those days, tired of sufferings, I used to feel that it would be better if God could take away my life. My mother died when I was just 2 years old. Myself, my brother & two sisters, four of us were grief-stricken. My father got remarried. Two children were born to my step-mother. We used to feel that she really behaves like a step-mother with us, and therefore I & my brother used to steal money from home & run away. Now we did not know where to spend time, therefore we used to watch movies(cinema) in the theater. We made friends with vagabonds to pass time. At times when we could not find money at home or the money used to be in the safe, then I would sell the old large brass utensils kept at home for storing milk (my father had milk business), and roam around aimlessly. The vagabonds forced me into smoking bidi. Members of the family thought that if both of the brothers are separated then may be we’ll leave the bad habbits. Therefore my brother was sent to my Aunty’s (Bua) place in Madras. When I was left alone, I started running away from home more often. I wasted lot of family money. None of the relatives would want to see me. They started hating me.

Then came the first week of September 1983… My father told me that there is no place for me in the house. My heart was completely broken & I had nowhere to go. I felt like committing suicide. Under such adverse situation, I started remembering SadGurudev from the bottom of my heart. The voice of the true heart reached the Lord-Incarnate SadGurudev. The very next day, with the grace of Gurudev, I reached the sacred place – Ahmedabad. Nobody had any place for me but it is the grace of Parbrahm Paramatma-Swarup Gurudev that I got a place near Pujya Shri’s Shri Charana. The most fortunate day of my life came in the Shivir of Makar Sakranti in January 1984 when I was blessed with Diksha by Pujya Shri, cleansed myself off the old bad habbits & experienced the divine love of Pujya Gurudev. I’d never seen the love of a mother. Until the age of 13, I’d only seen torture & pain in my life. But look at the divine grace of Gurudev! Our SadGurudev, who has the character of Lord Rama, personalty of Lord Krishna, the harmony of Lord Shiva, whose words itself are the Mantra & the Shastra, such a reverend Gurudev has given me everything!

…That who is born shall die. But the SadGurudev gives the knowledge of Brahma & takes the disciple out of the troublesome ocean of odds & evens, makes him free of cycles of birth & death.

All the sins are destroyed by seeing such a SadGurudev, one reaches beyond the bondage of Karma if such a SadGurudev touches him, the illusion of life is destroyed by listening to the words of such a SadGurudev. It is the my experience & experience of millions of Guru brothers & sisters.

I have got everything by worshipping the lotus feet of SadGurudev! When I left home, at that time my parent were worried for two of my sisters who were of marriageable age. The financial situation of the house was poor. I started staying in the Ashram & my sisters also took Diksha from Gurudev. With Gurudev’s grace they got married in good families. One of them who got married in Dubai could not have child for five years after marriage. But with Gurudev’s Mantra, she now has a son & a daughter. My step-sister Laju also got married in a good family because she had taken mantra-diksha before her marriage & she used to do japa regularly. There are no words to describe the never-ending grace of SadGurudev. Even now I’m reminded of that day in the first week of September, 1983, when my father did not open the doors at midnight & said from the window itself that there was no place for me in the house. Everyone rejected me, but Gurudev accepted me. If it would not have been for SadGurudev, my life would have come to an end…”

Shri Asaramayan :- “One who recites this Holy booklet for 108 times, gets nobel desires fulfilled.” (in Hindi & Eng)

जो भी भक्त इस दिव्य ग्रन्थं का १०८ बार पाठ करे तो उनकी सभी शुभ कामनायें पूर्ण होंगी ॥

Shri Asaramayan

Guru charan raj sheesh dhari, Hriday roop vichaari
Shri Asaramayan kaho vedanta ko saar
Dharm kaamaarath moksha de rog shok sanhaar
Bhaje jo bhakti bhaav se shigraha ho beda paar

Bhaarat sindhu nadi bakhaani Nawaab jile mein gaav berani
Rehata ek seth gunkhaani naam Thaumal Sirumalani
Aagya mein rehati Mehgiba pati parayan naam Mangiba
Chait vad chhaha unnees athaanve Aasumal avtarit aangne
Maa man mein umada sukh sagar dwaar pe aaya ek saudagar
Laaya ek ati sundar jhoola dekh pita man harsh se phula
Sabhie chakit ishwar ki maya uchit samay par kaise aaya
Ishwar ki yeh leela bhari baalak hai koi chamatkaari

Sant seva aur shruti shravan maat peetaa upkaari
Dharma purush janma koi punyo ka phal bhari

Surat thi baalak ki saloni, aate hi kar di anhoni
Samaaj mein hti maanyata jaisi, prachalit ek kahavat aisi
Teen behan ke baad jo aata putra woh trekhan kehalata
Hota ashubh amangal kaari daridrata laata hai bhari
Viparit kintu diya dikhaai ghar mein jaise Lakshmi aayi
Tirloki ka aasan dola Kuber ne bhandaar hi khola
Maan pratishtha aur badhai sab ke man sukh shanti chaai

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Tejomay baalak badha aanand badhaa apaar
Sheel shanti ka atmadhan karne lagaa vistaar

Ek dinaa Thaumal dwaare Kulguru Parshuraam padhaare
Jyun hi ve baalak ko nihaare anaayaas hi sahasa pukaare
Yah nahin baalak saadharan hai, daivee lakshan tej hai kaaran
Netron mein hai saatvik lakshan iske kaarya bade vilakshan
Yah to Mahaan Sant banega logon ka udhaar karega
Suni Guru ki bhavishya vaani gad gad ho gaye Sirumalani
Maata ne bhi maatha chooma har koi lekarke ghooma

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Gyaani vairaagi poorva ka tere ghar mein aaye
JanmA liya hai yogi ne putra tera kehalaye
Paawan tera kul hua janani kokha kritaarth
Naam amar tera hua, purna chaar purushaarth

Saitaalis mein desh vibhajan, pak mein choda bhu pashu au dhan
Bharat Amdavad mein aaye Maninagar mein shiksha paaye
Badi vilakshan smaran shakti Asumal ki ashu yukti
Tivra buddhi ekagra namrata tvarit kaarya aur sahansheelta
Asumal prasanna mukh rehate shikshak Hasmukhbhai kehate
Pista badam kaaju akhrota bhare jeb khaate bhar peta
De de makkhan mishri kuja maa ne sikhaya dhyan aur pooja
Dhyaan ka swaad lagaa tab aise, rahey na machhali jal bin jaise
Hue Bramhavidya se yukta ve vahi ahi vidya ya vimuktaye
Bahut raat tak pair dabaate bhare kanth pitu aashish paate

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Putra tumahara jagat mein sada rahega naam
Logon ke tumse sada puran honge kaam

Seer se hati pita ki chaaya tab maaya ne jaal phailaya
Badey bhai ka hua dushashan vyarth hue maa ke aashwashan
Chhoota vaibhav schooli shiksha shooro ho gai agni pariksha
Gaye Siddhpur naukari karne Krishna ke aage bahaaye jharne
Sevak sakha bhaav se bheeje, Govind Madhav tab reejhe
Ek dina ek maai aayi boli he bhagwan sukhdaayi
Pade putra dukh mujhe jhelne khoon case do bete jail mein
Bole Aasu sukh paavenge nirdosh chut jaldi aavenge
Bete ghar aaye maa bhaagi Aasumal ke paavon lagi

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Aasumal ka pushta hua aalokik prabhaav
Vaak siddhi ki shakti ka ho gaya pradurbhaav

Baras Siddhpur teen bitaaye laut amdavad mein aaye
Karne lagi Lakshmi nartan kiya bahi ka dil parivartan
Daridrata ko door kar diya ghar vaibhav bharpur kar diya
Cinema unhe kabhi na bhaaye balat le gaye rote aaye
Jis maa ne tha dhyaan sikhaya usko hi ab rona aaya
Maa karaana chahti thi shaadi Aasumal ka man bairaagi
Phir bhi sabne shakti laagayi jabran kar di unki sagaai
Shaadi ko jab hua unka man Aasumal kar gaye palaayan

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Pandit kaha Guru Samarth ko Ramdas savdhan
Shaadi phere phirte hue bhaaage chhuda kar jaan

Karat khoj mein nikal gaya dum mile bharuch mein ashok ashram
Kathinaai se mila raasta pratishtha ka diya vaasta
Ghar mein laaye aajmaaye Guru baarat le pahunche aadipur
Vivaah hua par man dridhaaya bhagat ne patni ko samajhaaya
Apna vyauhar hoga aise jal mein kamal rehata hai jaise
Saansaarik vyavahaar tab hogaa, jab mujhe Saakshaatkaar hoga
Saath rahe jyun aatma kaaya saath rahe vairaagi maya

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Anashwar hoon main jaanta sat-chit hoo anand
Sthiti mein jeene lagoon hove parmananda

Mool granth adhyayan ke hetu Sanskrit bhasha hai ek setu
Sanskrit ki shiksha paayi gati aur sadhana badhaai
Ek shlok hriday mein paitha vairagya soya uth baitha
Asha chhod nairashya avalambit uski shiksha purna anushthit
Lakshmi devi ko samjhaya isha praapti ka dhyeya bataaya
Chhod ke ghar main ab jaoonga lakshya prapta kar laut aaoonga
Kedarnath ke darshan paaye lakshadhipati ashish paye
Puni pooja punah sankalpaaye isha prapti ashish paye
Aaye Krishna leela sthali mein Vrindavan ki kunj galin mein
Krishna ne man mein aisa dhaala ve ja pahunche Nainitala
Wahan thhey Shrotriya Bramhanishthit Swami Leelashah Pratishtit
Bhitar taral thee bahar kathora nirvikalpa jyun kagaz kora
Purna swatantra param upkari brahmanishtha atma saakhshaatkaari

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Isha-krupa bina Guru nahin Guru bina nahin Gyaan
Gyaan bina atma nahin gavahi Ved-Puraan

Jaanne ko saadhak ki koti sattar din tak hui kasoti
Kanchan ko agni mein tapaaya, Guru ne Aasumal bulwaya
Kaha grihasth ho karma hi karna dhyan bhajan ghar par hi karna
Aagya maani ghar par aaye, paksha mein Moti-Coral dhaaye
Narmada tat par dhyan lagaaye, Lalji Maharaj aakarshaaye
Saprem shila swami paha dhaye Datta-kuteer mein sagrah laaye
Umada prabhu prem ka chaskaa anusthaan chaalis diwas ka
Mare chhaha shatru sthiti paayi bramha nishthata sahaja samai
Shubha-Ashubha sam ronaa-ganaa grishma thand maan aur apmana
Tripta ho khaana bhook aru pyaas mahal aur kutiyaa aas niraas
Bhakti yoga gyaan abhyaasi hue samaan Magahar aur Kaasi

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Bhaav hi kaaran ish hai na swarna kaashth paashan
Sata-Chita-Ananda roop hai vyaapak hai Bhagawaan
Bramheshaan Janaardan Saarad Shesh Ganesh
Niraakaar saakaar hai, hai sarvatra bhavesh

Hue Aasumal bramha-abhyaasi, janm aneko laage baasi
Dur ho gayi aadhi vyaadhi siddha ho gayi sahaj samaadhi
Ik raat nadi tat man aakarsha aai jor se aandhi varsha
Band makaan baramda khali baithe wahin samadhi lagaali
Dekha kisine socha daku laaye laathi bhaala chaku
Daude chikhe shor mach gayaa, tuti samaadhi dhyaan khinch gayaa
Sadhak utha, thhey bikhare keshaa raag dvesh naa kinchit leshaa
Saral logon ne saadhu manaa, hathyaaron ne kaal hi jaana
Bhairav dekh dusht ghabaraaye, pahalwaan jyun malla hi paaye
Kaami janon ne aashiq maana, sadhujan kinhe parnaama

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Ek drishti dekhe sabhie chaley shaant gambhir
Sashastron ki bheed ko sahaj gaye ve cheer

Maata aayi dharam ki sevi saath mein patni Lakshmi devi
Dono phut phut ke roi, rudan dekh karunaa bhi roi
Sant Lalji hridaya pasija, har darshak aansoo mein bhija
Kaha sabhie ne aap jaaiyo, Asumal bole ki bhaiyon
Chaalis diwas hua nahi pura, anusthaan hai mera adhura
Asumal ne chodi titiksha, maa patni ne ki partiksha
Jis din gaon se hui vidaai jaar jaar roe log lugai
Amdavad ko hue ravana, miyaa-gaon se kiya payana
Mumbai gaye Guru ki chaah, mile vahin pe Lilashah
Param pita ne putra ko dekha, surya ne ghat jal mein pekha
Ghatak tod jal jal mein milaya, jal prakash aakash mein chhaya
Nij swaroop ka gyaan dridhaya, dhai diwas tak hosh na aaya

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Aasoj sud do diwas , sanwat bees ikkis
Madhyaanh dhaai baje mila Eesh se Eesh
Deh sabhie mithya hui jagat hua nissar
Hua aatma se tabhi apna sakhshatkar

Param swatantra purush darshaya, jeev gaya aur shiv ko paaya
Jaan liya hoon shant niranjan, laagu mujhe na koi bandhan
Yah jagat sara hai nashwar, main hi shaashwat ek anashwar
Deed hai do par drishti ek hai, laghu guru mein wahi ek hai
Sarvatra ek kise batlaaye, sarv vyaapt kahaan aaye jaaye
Anant shaktiwala avinaashi, riddhi siddhi uski daasi
Saaraa hi bramhand pasaaraa, chale uski ichchaa anusaaraa
Yadi wah sankalp chalaaye, murda bhi jeevit ho jaaye

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Brahmi stithi prapt kar kaarya rahe na shesh
Moh kabhie na thag sake ichchaa nahin lavlesh
Purna guru kirpa mili purna guru ka gyaan
Asumal se ho gaye Sai Asaram

Jaagrat swapna sushupti chete, brahmanand ka anand letey
Khaate peete maun ya kahate, brahmanand masti mein rahate
Raho grihastha guru ka aadesh, grihast sadhu karo updesh
Kiye guru ne vaare nyaare, gujarat Disaa gaon padhare
Mrut gaay diya jeevan daanaa, tab se logon ne pehachana
Dwaar pe kehate Narayan Hari, lene jaate kabhie madhukari
Tab se ve satsang sunaate, sabhie aarti shanti paate
Jo aaya uddhar kar diya, bhakt ka beda paar kar diya
Kitne marnasann jilaaye, vyasan maans aur maddya chhudaaye

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Ek din man uktaa gayaa kiyaa Disaa se kooch
Aayi mauj fakir ki diyaa jhopadaa phuk

Ve Naareshwar dhaam padhare, ja pahunche Narmada kinare
Meelon peeche chhoda mandir, gaye ghor jungle ke andar
Ghane vriksha tale patthar par, baithe dhayaan Niranjan ka dhar
Raat gayi prabhaat ho aayi baal Ravi ne surat dikhaai
Praatah pakshi kooyal kuakanta, chhuta dhyaan uthe tab santaa
Praatarvidhi nivrit ho aaye, tab aabhas kshudhaa ka paaye
Socha main na kahin jaoonga, yahin baith kar ab khaoonga
Jisko garaj hogi aayega srishti karta khud laayega
Jyun hi man vichaar ve laaye tyun hi do kisan wahan aaye
Dono sir par baandhe saafa, khaadya peya liye dono haatha
Bole jeevan safal hai aaj arghya swikaro Maharaj
Bole Sant aur pe jao jo hai tumhara use khilao
Bole kisan apko dekha, swapna mein maarag raat ko pekha
Hamara na koi Sant hai duja, aao gaon karein tumhari pooja
Asaram tab man mein dhaare, niraakaar aadhaar hamare
Piya dudh thoda phal khaya, nadi kinare jogi dhaaya

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Gandhinagar gujarat mein hai Motera gram
Bramhanishta Shri Sant ka yahin hai paavan dhaam
Atmanand mein mast hai kare vedanti khel
Bhakti yog aur gyaan ka Sadguru karte mel
Saadhikaaon ka alag ashram naari uthhan
Naari shakti jagrit sada jiska nahin bayaan

Baalak vriddha aur nar naari sabhie prerna paaye bhari
Ek baar jo darshan paaye, shanti ka anubhav ho jaaye
Nitya vividh prayog karaye, naad-anusandhan bataye
Naabhi se ve Om kehalayen, hriday se ve Ram kehalayen
Samanya dhyaan jo lagaye unhein ve gehare mein le jaye
Sabko nirbhay yog sikhayen, sabka atmotthan karayen
Hajjaro ke rog mitaaye, aur laakhon ke shok chhudaaye
Amritmay prasad jab dete, bhakt ka rog shok har lete
Jisne naam ka daan liya hai, Guru amrit ka paan kiya hai
Unka yog kshem ve rakhte, ve na teen taapon se tapte
Dharm kamarath moksha ve paate aapad rogon se bach jaate
Sabhie shishya raksha pate hain sukshma shareer Guru aate hain
Sachmuch Guru hai deen dayal, sahaj hi kar dete hai nihaal
Ve chaahate sab jholi bhar le nij atma ka darshan kar lein
Ek sau aanth jo paath karenge, unke sare kaaj sarenge
Gangaram sheel hai dasa, hongi purna sabhie abhilasha

Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om
Varabhayadata Sadguru param hi bhakta krupal
Nischal prem se jo bhaje Sai kare nihaal
Man mein naam tera rahe, mukh pe rahe sugeet
Humko itna dijiye, rahe charan mein preet
Hari om Hari om Hari om Hari Om – Hari om Hari om Hari om Hari Om


श्री आसारामायण
नर-जन्म किसका है सफल?
है दुःख केवल मूढ़ता
अमृत बिन्दु
निर्भय बनो
श्री आसारामायण
बंदऊँ गुरु पदुम परागा।
सुरुचि सुबास सरस अनुरागा।।
श्रीगुर पद नख मनि गन जोती।
सुमिरत दिव्य दृष्टि हियँ होती।।
गुरु पद रज मृदु मंजुल अंजन।
नयन अमिअ दृग दोष विभंजन।।
गुर बिनु भव निधि तरइ न कोई।
जौं बिरंचि संकर सम होइ।।
तत्त्वज्ञ महापुरुषों का सान्निध्य बड़ा दुर्लभ है। कबीरदासजी कहते हैं-
सुख देवें दुःख दूर करें, करें पाप का अन्त।
कह कबीर वे कब मिलें, परम स्नेही संत।।
संत मिले यह सब मिटे, काल जाल जम चोट।
सीस नमावत ढही पड़े, सब पापन की पोट।।
ऐसे महापुरुषों के आगे जिन्हें अपने अहंकाररूपी शीश के झुकाने का सौभाग्य मिल जाता है, वे धन्य हो उठते हैं। स्थूल देहरूप में अवतरित ऐसे परमात्म-पुरुष को कोई भाग्यशाली ही पहचान पाते हैं। लोग परमात्मा को ढूँढने जाते हैं और परमात्मा इन आँखों से कहीं नज़र नहीं आता, क्योंकि वह अगम्य है। निराश मनुष्य फिर क्या करें? उस अलख को कैसे जानें? कैसे देखें? कबीरजी ने इस पहेली का सुन्दर हल पेश करते हुए कहा है-
अलख पुरुष की आरसी, साधु का ही देह।
लखा जो चाहे अलख को, इन्हीं में लख लेह।।
हे मानव ! यदि तुझे उस अलख को लखना हो, जो जानने से परे है उसे जानना हो, जो देखने से परे हैं उसे देखना हो, तो तू ऐसे किसी संत-महापुरुष को देख ले, क्योंकि उन्हीं में वह अपने पूर्ण वैभव के साथ प्रकट हुआ है।
ऐसे महापुरुष संसाररूपी मरुस्थल में त्रिविध तापों से तप्त मानव के लिए विशाल वटवृक्ष हैं, शीतल जल के झरने हैं। उनकी पावन देह को स्पर्श करके आने वाली हवा भी जीव के जन्म-जन्मान्तरों की थकान को उतार कर उसके हृदय को आत्मिक शीतलता से भर देती है। ऐसे महापुरुष की महिमा गाते-गाते तो वेद और पुराण भी थक चुके हैं।
ऐसे ही एक जीवन्त महापुरुष की पद्यमय संक्षिप्त गाथा को यहाँ जिज्ञासु हृदयों के समक्ष प्रस्तुत किया गाया है।
इस दिव्य शीतल अमृतमय झरने में नहाएँ…. अपने जन्म-जन्मान्तरों के पापों को धोयें…. थकान को उतारें और अपने परम लक्ष्य के पथ को पार करें।
श्री वेदान्त सेवा समिति
अमदावाद आश्रम


श्री आसारामायण

गुरु चरण रज शीष धरि, हृदय रूप विचार।
श्रीआसारामायण कहौं, वेदान्त को सार।।
धर्म कामार्थ मोक्ष दे, रोग शोक संहार।
भजे जो भक्ति भाव से, शीघ्र हो बेड़ा पार।।

भारत सिंधु नदी बखानी, नवाब जिले में गाँव बेराणी।
रहता एक सेठ गुण खानि, नाम थाऊमल सिरुमलानी।।
आज्ञा में रहती मेंहगीबा, पतिपरायण नाम मंगीबा।
चैत वद छः उन्नीस अठानवे, आसुमल अवतरित आँगने।।
माँ मन में उमड़ा सुख सागर, द्वार पै आया एक सौदागर।
लाया एक अति सुन्दर झूला, देख पिता मन हर्ष से फूला।।
सभी चकित ईश्वर की माया, उचित समय पर कैसे आया।

ईश्वर की ये लीला भारी, बालक है कोई चमत्कारी।।
संत की सेवा औ’ श्रुति श्रवण, मात पिता उपकारी।

धर्म पुरुष जन्मा कोई, पुण्यों का फल भारी।।
सूरत थी बालक की सलोनी, आते ही कर दी अनहोनी।
समाज में थी मान्यता जैसी, प्रचलित एक कहावत ऐसी।।
तीन बहन के बाद जो आता, पुत्र वह त्रेखन कहलाता।
होता अशुभ अमंगलकारी, दरिदता लाता है भारी।।
विपरीत किंतु दिया दिखाई, घर में जैसे लक्ष्मी आयी।
तिरलोकी का आसन डोला, कुबेर ने भंडार ही खोला।
मान प्रतिष्ठा और बड़ाई, सबके मन सुख शांति छाई।।

तेजोमय बालक बढ़ा, आनन्द बढ़ा अपार।
शील शांति का आत्मधन, करने लगा विस्तार।।

एक दिना थाऊमल द्वारे, कुलगुरु परशुराम पधारे।
ज्यूँ ही बालक को निहारे, अनायास ही सहसा पुकारे।।
यह नहीं बालक साधारण, दैवी लक्षण तेज है कारण।
नेत्रों में है सात्विक लक्षण, इसके कार्य बड़े विलक्षण।।
यह तो महान संत बनेगा, लोगों का उद्धार करेगा।
सुनी गुरु की भविष्यवाणी, गदगद हो गये सिरुमलानी।
माता ने भी माथा चूमा, हर कोई ले करके घूमा।।

ज्ञानी वैरागी पूर्व का, तेरे घर में आय।
जन्म लिया है योगी ने, पुत्र तेरा कहलाय।।
पावन तेरा कुल हुआ, जननी कोख कृतार्थ।
नाम अमर तेरा हुआ, पूर्ण चार पुरुषार्थ।।

सैतालीस में देश विभाजन, पाक में छोड़ा भू पशु औ’ धन।
भारत अमदावाद में आये, मणिनगर में शिक्षा पाये।।
बड़ी विलक्षण स्मरण शक्ति, आसुमल की आशु युक्ति।
तीव्र बुद्धि एकाग्र नम्रता, त्वरित कार्य औ’ सहनशीलता।।
आसुमल प्रसन्न मुख रहते, शिक्षक हँसमुखभाई कहते।
पिस्ता बादाम काजू अखरोटा, भरे जेब खाते भर पेटा।।
दे दे मक्खन मिश्री कूजा, माँ ने सिखाया ध्यान औ’ पूजा।
ध्यान का स्वाद लगा तब ऐसे, रहे न मछली जल बिन जैसे।।
हुए ब्रह्मविद्या से युक्त वे, वही है विद्या या विमुक्तये।
बहुत रात तक पैर दबाते, भरे कंठ पितु आशीष पाते।।

पुत्र तुम्हारा जगत में, सदा रहेगा नाम।
लोगों के तुम से सदा, पूरण होंगे काम।।

सिर से हटी पिता की छाया, तब माया ने जाल फैलाया।
बड़े भाई का हुआ दुःशासन, व्यर्थ हुए माँ के आश्वासन।।
छूटा वैभव स्कूली शिक्षा, शुरु हो गयी अग्नि परीक्षा।
गये सिद्धपुर नौकरी करने, कृष्ण के आगे बहाये झरने।।
सेवक सखा भाव से भीजे, गोविन्द माधव तब रीझे।
एक दिन एक माई आई, बोली हे भगवन सुखदाई।।
पड़े पुत्र दुःख मुझे झेलने, खून केस दो बेटे जेल में।
बोले आसु सुख पावेंगे, निर्दोष छूट जल्दी आवेंगे।
बेटे घर आये माँ भागी, आसुमल के पाँवों लागी।।

आसुमल का पुष्ट हुआ, अलौकिक प्रभाव।
वाकसिद्धि की शक्ति का, हो गया प्रादुर्भाव।।

बरस सिद्धपुर तीन बिताये, लौट अमदावाद में आये।
करने लगी लक्ष्मी नर्तन, किया भाई का दिल परिवर्तन।।
दरिद्रता को दूर कर दिया, घर वैभव भरपूर कर दिया।
सिनेमा उन्हें कभी न भाये, बलात् ले गये रोते आये।।
जिस माँ ने था ध्यान सिखाया, उसको ही अब रोना आया।
माँ कराना चाहती थी शादी, आसुमल का मन वैरागी।।
फिर भी सबने शक्ति लगाई, जबरन कर दी उनकी सगाई।
शादी को जब हुआ उनका मन, आसुमल कर गये पलायन।।

पंडित कहा गुरु समर्थ को, रामदास सावधान।
शादी फेरे फिरते हुए, भागे छुड़ाकर जान।।

करत खोज में निकल गया दम, मिले भरूच में अशोक आश्रम।
कठिनाई से मिला रास्ता, प्रतिष्ठा का दिया वास्ता।।
घर में लाये आजमाये गुर, बारात ले पहुँचे आदिपुर।
विवाह हुआ पर मन दृढ़ाया, भगत ने पत्नी को समझाया।।
अपना व्यवहार होगा ऐसे, जल में कमल रहता है जैसे।
सांसारिक व्यौहार तब होगा, जब मुझे साक्षात्कार होगा।
साथ रहे ज्यूँ आत्माकाया, साथ रहे वैरागी माया।।

अनश्वर हूँ मैं जानता, सत चित हूँ आनन्द।
स्थिति में जीने लगूँ, होवे परमानन्द।।

मूल ग्रंथ अध्ययन के हेतु, संस्कृत भाषा है एक सेतु।
संस्कृत की शिक्षा पाई, गति और साधना बढ़ाई।।
एक श्लोक हृदय में पैठा, वैराग्य सोया उठ बैठा।
आशा छोड़ नैराश्यवलंबित, उसकी शिक्षा पूर्ण अनुष्ठित।।
लक्ष्मी देवी को समझाया, ईश प्राप्ति ध्येय बताया।
छोड़ के घर मैं अब जाऊँगा, लक्ष्य प्राप्त कर लौट आऊँगा।।
केदारनाथ के दर्शन पाये, लक्षाधिपति आशिष पाये।
पुनि पूजा पुनः संकल्पाये, ईश प्राप्ति आशिष पाये।।
आये कृष्ण लीलास्थली में, वृन्दावन की कुंज गलिन में।
कृष्ण ने मन में ऐसा ढाला, वे जा पहुँचे नैनिताला।।
वहाँ थे श्रोत्रिय ब्रह्मनिष्ठित, स्वामी लीलाशाह प्रतिष्ठित।
भीतर तरल थे बाहर कठोरा, निर्विकल्प ज्यूँ कागज कोरा।
पूर्ण स्वतंत्र परम उपकारी, ब्रह्मस्थित आत्मसाक्षात्कारी।।

ईशकृपा बिन गुरु नहीं, गुरु बिना नहीं ज्ञान।
ज्ञान बिना आत्मा नहीं, गावहिं वेद पुरान।।

जानने को साधक की कोटि, सत्तर दिन तक हुई कसौटी।
कंचन को अग्नि में तपाया, गुरु ने आसुमल बुलवाया।।
कहा गृहस्थ हो कर्म करना, ध्यान भजन घर ही करना।
आज्ञा मानी घर पर आये, पक्ष में मोटी कोरल धाये।।
नर्मदा तट पर ध्यान लगाये, लालजी महाराज आकर्षाये।
सप्रेम शीलस्वामी पहँ धाये, दत्तकुटीर में साग्रह लाये।।
उमड़ा प्रभु प्रेम का चसका, अनुष्ठान चालीस दिवस का।
मरे छः शत्रु स्थिति पाई, ब्रह्मनिष्ठता सहज समाई।।
शुभाशुभ सम रोना गाना, ग्रीष्म ठंड मान औ’ अपमाना।
तृप्त हो खाना भूख अरु प्यास, महल औ’ कुटिया आसनिरास।
भक्तियोग ज्ञान अभ्यासी, हुए समान मगहर औ’ कासी।।

भाव ही कारण ईश है, न स्वर्ण काठ पाषान।
सत चित्त आनंदस्वरूप है, व्यापक है भगवान।।
ब्रह्मेशान जनार्दन, सारद सेस गणेश।
निराकार साकार है, है सर्वत्र भवेश।।

हुए आसुमल ब्रह्माभ्यासी, जन्म अनेकों लागे बासी।
दूर हो गई आधि व्याधि, सिद्ध हो गई सहज समाधि।।
इक रात नदी तट मन आकर्षा, आई जोर से आँधी वर्षा।
बंद मकान बरामदा खाली, बैठे वहीं समाधि लगा ली।।
देखा किसी ने सोचा डाकू, लाये लाठी भाला चाकू।
दौड़े चीखे शोर मच गया, टूटी समाधि ध्यान खिंच गया।।
साधक उठा थे बिखरे केशा, राग द्वेष ना किंचित् लेशा।
सरल लोगों ने साधु माना, हत्यारों ने काल ही जाना।।
भैरव देख दुष्ट घबराये, पहलवान ज्यूँ मल्ल ही पाये।
कामीजनों ने आशिक माना, साधुजन कीन्हें परनामा।।

एक दृष्टि देखे सभी, चले शांत गम्भीर।
सशस्त्रों की भीड़ को, सहज गये वे चीर।।

माता आई धर्म की सेवी, साथ में पत्नी लक्ष्मी देवी।
दोनों फूट-फूट के रोई, रुदन देख करुणा भी रोई।।
संत लालजी हृदय पसीजा, हर दर्शक आँसू में भीजा।
कहा सभी ने आप जाइयो, आसुमल बोले कि भाइयों।।
चालीस दिवस हुआ न पूरा, अनुष्ठान है मेरा अधूरा।
आसुमल ने छोड़ी तितिक्षा, माँ पत्नी ने की परतीक्षा।।
जिस दिन गाँव से हुई विदाई, जार जार रोय लोग-लुगाई।
अमदावाद को हुए रवाना, मियाँगाँव से किया पयाना।।
मुंबई गये गुरु की चाह, मिले वहीं पै लीलाशाह।
परम पिता ने पुत्र को देखा, सूर्य ने घटजल में पेखा।।

घटक तोड़ जल जल में मिलाया, जल प्रकाश आकाश में छाया।
निज स्वरूप का ज्ञान दृढ़ाया, ढाई दिवस होश न आया।।

आसोज सुद दो दिवस, संवत् बीस इक्कीस।
मध्याह्न ढाई बजे, मिला ईस से ईस।।
देह सभी मिथ्या हुई, जगत हुआ निस्सार।
हुआ आत्मा से तभी, अपना साक्षात्कार।।

परम स्वतंत्र पुरुष दर्शाया, जीव गया और शिव को पाया।
जान लिया हूँ शांत निरंजन, लागू मुझे न कोई बन्धन।।
यह जगत सारा है नश्वर, मैं ही शाश्वत एक अनश्वर।
दीद हैं दो पर दृष्टि एक है, लघु गुरु में वही एक है।।
सर्वत्र एक किसे बतलाये, सर्वव्याप्त कहाँ आये जाये।
अनन्त शक्तिवाला अविनाशी, रिद्धि सिद्धि उसकी दासी।।
सारा ही ब्रह्माण्ड पसारा, चले उसकी इच्छानुसारा।
यदि वह संकल्प चलाये, मुर्दा भी जीवित हो जाये।।

ब्राह्मी स्थिति प्राप्त कर, कार्य रहे ना शेष।
मोह कभी न ठग सके, इच्छा नहीं लवलेश।।
पूर्ण गुरु किरपा मिली, पूर्ण गुरु का ज्ञान।
आसुमल से हो गये, साँई आसाराम।।

जाग्रत स्वप्न सुषुप्ति चेते, ब्रह्मानन्द का आनन्द लेते।
खाते पीते मौन या कहते, ब्रह्मानन्द मस्ती में रहते।।
रहो गृहस्थ गुरु का आदेश, गृहस्थ साधु करो उपदेश।
किये गुरु ने वारे न्यारे, गुजरात डीसा गाँव पधारे।
मृत गाय दिया जीवन दाना, तब से लोगों ने पहचाना।।
द्वार पै कहते नारायण हरि, लेने जाते कभी मधुकरी।
तब से वे सत्संग सुनाते, सभी आर्ती शांति पाते।।
जो आया उद्धार कर दिया, भक्त का बेड़ा पार कर दिया।
कितने मरणासन्न जिलाये, व्यसन मांस और मद्य छुड़ाये।।

एक दिन मन उकता गया, किया डीसा से कूच।
आई मौज फकीर की, दिया झोपड़ा फूँक।।

वे नारेश्वर धाम पधारे, जा पहुँचे नर्मदा किनारे।
मीलों पीछे छोड़ा मन्दर, गये घोर जंगल के अन्दर।।
घने वृक्ष तले पत्थर पर, बैठे ध्यान निरंजन का घर।
रात गयी प्रभात हो आई, बाल रवि ने सूरत दिखाई।।
प्रातः पक्षी कोयल कूकन्ता, छूटा ध्यान उठे तब संता।
प्रातर्विधि निवृत्त हो आये, तब आभास क्षुधा का पाये।।
सोचा मैं न कहीं जाऊँगा, यहीं बैठकर अब खाऊँगा।
जिसको गरज होगी आयेगा, सृष्टिकर्त्ता खुद लायेगा।।
ज्यूँ ही मन विचार वे लाये, त्यूँ ही दो किसान वहाँ आये।
दोनों सिर बाँधे साफा, खाद्यपेय लिये दोनों हाथा।।
बोले जीवन सफल है आज, अर्घ्य स्वीकारो महाराज।
बोले संत और पै जाओ, जो है तुम्हारा उसे खिलाओ।।
बोले किसान आपको देखा, स्वप्न में मार्ग रात को देखा।
हमारा न कोई संत है दूजा, आओ गाँव करें तुमरी पूजा।।

आसाराम तब में धारे, निराकार आधार हमारे।

पिया दूध थोड़ा फल खाया, नदी किनारे जोगी धाया।।
गाँधीनगर गुजरात में, है मोटेरा ग्राम।
ब्रह्मनिष्ठ श्री संत का, यहीं है पावन धाम।।
आत्मानंद में मस्त हैं, करें वेदान्ती खेल।
भक्तियोग और ज्ञान का, सदगुरु करते मेल।।
साधिकाओं का अलग, आश्रम नारी उत्थान।
नारी शक्ति जागृत सदा, जिसका नहीं बयान।।
बालक वृद्ध और नरनारी, सभी प्रेरणा पायें भारी।
एक बार जो दर्शन पाये, शांति का अनुभव हो जाये।।
नित्य विविध प्रयोग करायें, नादानुसन्धान बतायें।
नाभ से वे ओम कहलायें, हृदय से वे राम कहलायें।।
सामान्य ध्यान जो लगायें, उन्हें वे गहरे में ले जायें।
सबको निर्भय योग सिखायें, सबका आत्मोत्थान करायें।।
हजारों के रोग मिटाये, और लाखों के शोक छुड़ाये।
अमृतमय प्रसाद जब देते, भक्त का रोग शोक हर लेते।।
जिसने नाम का दान लिया है, गुरु अमृत का पान किया है।
उनका योग क्षेम वे रखते, वे न तीन तापों से तपते।।
धर्म कामार्थ मोक्ष वे पाते, आपद रोगों से बच जाते।
सभी शिष्य रक्षा पाते हैं, सूक्ष्म शरीर गुरु आते हैं।।
सचमुच गुरु हैं दीनदयाल, सहज ही कर देते हैं निहाल।
वे चाहते सब झोली भर लें, निज आत्मा का दर्शन कर लें।।
एक सौ आठ जो पाठ करेंगे, उनके सारे काज सरेंगे।
गंगाराम शील है दासा, होंगी पूर्ण सभी अभिलाषा।।

वराभयदाता सदगुरु, परम हि भक्त कृपाल।
निश्छल प्रेम से जो भजे, साँई करे निहाल।।
मन में नाम तेरा रहे, मुख पे रहे सुगीत।
हमको इतना दीजिए, रहे चरण में प्रीत।।



श्री गुरु-महिमा

गुरु बिन ज्ञान न उपजे, गुरु बिन मिटे न भेद।
गुरु बिन संशय न मिटे, जय जय जय गुरुदेव।।
तीरथ का है एक फल, संत मिले फल चार।
सदगुरु मिले अनंत फल, कहत कबीर विचार।।
भव भ्रमण संसार दुःख, ता का वार ना पार।
निर्लोभी सदगुरु बिना, कौन उतारे पार।।
पूरा सदगुरु सेवतां, अंतर प्रगटे आप।
मनसा वाचा कर्मणा, मिटें जन्म के ताप।।
समदृष्टि सदगुरु किया, मेटा भरम विकार।
जहँ देखो तहँ एक ही, साहिब का दीदार।।
आत्मभ्रांति सम रोग नहीं, सदगुरु वैद्य सुजान।
गुरु आज्ञा सम पथ्य नहीं, औषध विचार ध्यान।।
सदगुरु पद में समात हैं, अरिहंतादि पद सब।
तातैं सदगुरु चरण को, उपासौ तजि गर्व।।
बिना नयन पावे नहीं, बिना नयन की बात।
सेवे सदगुरु के चरण, सो पावे साक्षात्।।


नर-जन्म किसका है सफल?
दुःसंग में जाता नहीं, सत्संग करता नित्य है।
दुर्ग्रन्थ न पढ़ता कभी, सदग्रन्थ पढ़ता नित्य है।।
शुभ-गुण बढ़ाता है सदा, अवगुण घटाने में कुशल।
मन शुद्ध है वश इन्द्रियाँ, नर जन्म उसका ह सफल।।
धन का कमाना जानता, धन खर्च करना जानता।
सज्जन तथा दुर्जन तुरंत, मुख देखते पहिचानता।।
हो प्रश्न कैसा ही कठिन, झट ही समझ कर देय हल।
धर्मज्ञ भी मर्मज्ञ भी, नर जन्म उसका है सफल।।
चिन्ता न आगे की करे, ना सोच पीछे का करे।
जो प्राप्त हो सो लेय कर, मन में उसे नाहीं धरे।।
ज्यों स्वच्छ दर्पण ‘चित्त अपना’, नित्य त्यों रक्खे विमल।
चढ़ने न उस पर देय मल, नर जन्म उसका है सफल।।
लाया न था कुछ साथ में, ना साथ कुछ ले जायगा।
मुट्ठी बँधा आया यहाँ, खोले यहाँ से जायगा।।
रोता हुआ जन्मा यहाँ, हँसता हुआ जाये निकल।
रोते हुए सब छोड़कर, नर जन्म उसका है सफल।।
बांधव न जाते साथ में, सब रह यहाँ ही जाय हैं।
‘नाता निभाया बहुत’, मर्घट माँहिं पहुँचा आय हैं।।
ऐसा समझ व्यवहार उनसे, धीर जो करता सरल।
ना प्रीति ही ना बैर ही, नर जन्म उसका है सफल।।
मम देह है तू मानता, तब देह से तू अन्य है।
है माल से मालिक अलग, यह बात सबको मन्य है।।
जब देह से तू भिन्न है, क्यों फिर बने है देह-मल।
जो आपको जाने अमल, नर जन्म उसका है सफल।।
तू जगाने को, स्वप्न को, अरु नींद को है जानता।
ये है अवस्था देह की, क्यों आत्म इनको मानता।।
ना जन्म तेरा, ना मरण, तू तो सदा ही है अटल।
जो जानता आत्मा अचल, नर जन्म उसका है सफल।।
कारण बना है जब तलक, ना कार्य तब तक जायगा।
भोला ! बना है चित्त तब तक, चेत्य ना छुट पायगा।।
पाता वही साम्राज्य अक्षय, चित्त जिसका जाय गल।
इस चित्त को देवे गला, नर जन्म उसका है सफल।।

है दुःख केवल मूढ़ता !
यदि पुत्र होता दुष्ट तो, वैराग्य है सिखलावता।
पुत्रेच्छु पाता दुःख है, है दुःख केवल मूढ़ता।।
सेवक न देते दुःख हैं, देते सभी आराम हैं।
आज्ञानुसारी होय हैं, करते समय पर काम हैं।
नेत्रादि सेवक साथ फिर भी, मूढ़ ! सेवक चाहता।
पाता उसी से दुःख है, है दुःख केवल मूढ़ता।।
आत्मा कभी मरती नहीं, मरती सदा ही देह है।
ना देह हो सकती अमर, इसमें नहीं संदेह है।।
पर देह भी नाहीं मरे, नर मूढ़ आशा राखता।।


छुड़वाय कर सब कामना, कर देय हैं निष्कामना।
सब कामनाओं का बता घर, पूर्ण करते कामना।।
मिथ्या विषय सुख से हटा, सुख सिन्धु देते हैं बता।
सुख सिन्धु जल से पूर्ण, अपना आप देते हैं जता।।
इक तुच्छ वस्तु छीन कर, आपत्तियाँ सब मेट कर।
प्याला पिला कर अमृत का, मर को बनाते हैं अमर।।
सब भाँति से कृत कृत्य कर, परतंत्र को निज तन्त्र कर।
अधिपति रहित देते बना, भय से छुड़ा करते निडर।।
सदगुरु जिसे मिल जायें, सोही धन्य है जग मन्य है।
सुर सिद्ध उसको पूजते, ता सम न कोऊ अन्य है।।
अधिकारी हो गुरुदेव से, उपदेश जो नर पाय है।
भोला ! तरे संसार से, नहिं गर्भ में फिर आय है।।
ईश्वर कृपा से, गुरु कृपा से, मर्म मैंने पा लिया।
ज्ञानाग्नि में अज्ञान कूड़ा, भस्म सब है कर दिया।।
अब हो गया है स्वस्थ सम्यक्, लेश नाहीं भ्रांत है।
शंका हुई निर्मूल सब, अब चित्त मेरा शांत है।।


गुरु को सिर पर राखिये, चलिये आज्ञा माँहिं।
कहै कबीर ता दास को, तीन लोक डर नाहिं।।
गुरु मानुष करि जानते, ते नर कहिये अंध।
महा दुःखी संसार में, आगे जम के बंध।।
नाम रतन धन मुज्झ में, खान खुली घट माँहिं।
सेंत मेंत ही देत हौं, गाहक कोई नाहिं।।
नाम बिना बेकाम है, छप्पन कोटि विलास।
का इंद्रासन बैठिबो, का बैकुंठ निवास।।
सुमिरन से सुख होत है, सुमिरन से दुःख जाय।
कह कबीर सुमिरन किये, साँई माँहिं समाय।।

गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः।
गुरुर्साक्षात्परब्रह्म तस्मै श्रीगुरवे नमः।।
ध्यानमूलं गुरोर्मूतिः पूजामूलं गुरो पदम्।
मंत्रमूलं गुरोर्वाक्यं मोक्षमूलं गुरोः कृपा।।
अखण्डमण्डलाकारं व्याप्तं येन चराचरम्।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः।।
त्वमेव माता च पिता त्वमेव त्वमेव बन्धुश्च सखा त्वमेव।
त्वमेव विद्या द्रविणं त्वमेव त्वमेव सर्वं मम देव देव।।
ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिं।
द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम्।।
एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतं।
भावातीतं त्रिगुणरहितं सदगुरुं तं नमामि।।

जय सदगुरु देवन देव वरं, निज भक्तन रक्षण देह धरं।
पर दुःख हरं सुख शांति करं, निरूपाधि निरामय दिव्य परं।।1।।
जय काल अबाधित शांतिमयं, जन पोषक शोषक ताप त्रयं।
भय भंजन देत परम अभयं, मन रंजन, भाविक भाव प्रियं।।2।।
ममतादिक दोष नशावत हैं, शम आदिक भाव सिखावत हैं।
जग जीवन पाप निवारत हैं, भवसागर पार उतारत हैं।।3।।
कहुँ धर्म बतावत ध्यान कहीं, कहुँ भक्ति सिखावत ज्ञान कहीं।
उपदेशत नेम अरु प्रेम तुम्हीं, करते प्रभु योग अरु क्षेम तुम्हीं।।4।।
मन इन्द्रिय जाही न जान सके, नहीं बुद्धि जिसे पहचान सके।
नहीं शब्द जहाँ पर जाय सके, बिनु सदगुरु कौन लखाय सके।।5।।
नहीं ध्यान न ध्यातृ न ध्येय जहाँ, नहीं ज्ञातृ न ज्ञान ज्ञेय जहाँ।
नहीं देश न काल न वस्तु तहाँ, बिनु सदगुरु को पहुँचाय वहाँ।।6।।
नहीं रूप न लक्षण ही जिसका, नहीं नाम न धाम कहीं जिसका।
नहीं सत्य असत्य कहाय सके, गुरुदेव ही ताही जनाय सके।।7।।
गुरु कीन कृपा भव त्रास गयी, मिट भूख गई छुट प्यास गयी।
नहीं काम रहा नहीं कर्म रहा, नहीं मृत्यु रहा नहीं जन्म रहा।।8।।
भग राग गया हट द्वेष गया, अध चूर्ण भया अणु पूर्ण भया।
नहीं द्वैत रहा सम एक भया भ्रम भेद मिटा मम तोर गया।।9।।
नहीं मैं नहीं तू नहीं अन्य रहा गुरु शाश्वत आप अनन्य रहा।
गुरु सेवत ते नर धन्य यहाँ, तिनको नहीं दुःख यहाँ न वहाँ।।10।।

अमृत बिन्दु
किसी भी प्रकार के फल की आकांक्षा न रखते हुए सेवा करना यह सर्वोत्तम साधना है।
गुरुदेव की सेवा और गुरुदेव की आज्ञा का पालन करते वक्त आनेवाली तमाम आपत्तियों को सहन करने की हिम्मत जो रखता है वही अपने प्राकृत स्वभाव को जीत सकता है।
कृतघ्न शिष्य इस विश्व में अभागा व दुःखी है। उसका भाग्य दयाजनक, कंगाल और अत्यंत शोकजनक है।
अपने गुरुदेव में कमियाँ मत खोजो। अपनी कमियाँ खोजो और उनको दूर करने का प्रयत्न करो। वे शीघ्र दूर हो जायें इसलिए ईश्वर से प्रार्थना करो।
स्वामी शिवानन्द

श्रद्धापूर्वाः सर्वधर्मा मनोरथ फल प्रदाः। श्रद्धया साध्यते सर्व श्रद्धया तुष्यते हरिः।।
सनक जी कहते हैं- नारद ! श्रद्धापूर्वक आचरण में लाए हुए सब धर्म मनोवांछित फल देने वाले होते हैं। श्रद्धा से सब कुछ सिद्ध होता है और श्रद्धा से ही भगवान श्री हरि संतुष्ट होते हैं।
(नारदपुराणः 4.1)
कथा कीर्तन जा घर भये, संत भये मेहमान।
वा घर प्रभु वासा कीन्हा, वो घर है वैकुण्ठ समान।।
कथा कीर्तन जा घर नहीं, संत नहीं मेहमान।
वा घर डेरा जमड़ा दीन्हा, साँझ पड़े शमशान।

अलख पुरुष की आरसी, साधु का ही देह।
लखा जो चाहे अलख को, इन्हीं में तू लख लेह।।
संत कबीर
दृढ़ श्रद्धा और अथाह धैर्य वाले के मनोरथ अवश्य पूर्ण होते हैं।

निर्भय बनो……
अपने आपको
परिस्थितियों के गुलाम
कभी मत समझो।
तुम स्वयं अपने भाग्य के
आप विधाता हो।
पूज्यपाद संत श्री आसारामजी बापू


Shri Asaramayan in Pdf

Shree Asaramayan Yoga Leela for Mobile

WONDER Cure by Param Pujya Sant Shri AsaramJi Bapu

Wonder Cure by Param Pujya Sant Sri AsaramJi Bapu

Akaal Mrityu ka Nivaaran

For removing poverty Daridrata nivaaran

Remedy for Arthritis problems
Remedy from Tension

Cure for High Blood Pressure

Ultimate Cure for Diabietes

Easy Cure for Diabetes and Other Health Tips

E books from Ashram

ऋषि प्रसाद

पूज्य बापू के आशीर्वचन
इस छोटी सी पुस्तिका में वे रत्न भरे हुए हैं जो जीवन को चिन्मय बना दें।
तुम अपने सारे विश्व में व्याप्त अनुभव करो। इन विचार रत्नों को बार-बार विचारो। एकांत में शांत वातावरण में इन वचनों को दोहराओ। और….अपना खोया हुआ खजाना अवश्य अवश्य प्राप्त कर सकोगे इसमें तनिक भी संदेह नहीं है।
करो हिम्मत……! मारो छलांग…..! कब तक गिड़गिड़ाते रहोगे ? हे भोले महेश ! तुम अपनी महिमा में जागो। कोई कठिन बात नहीं है। अपने साम्राज्य को संभालो। फिर तुम्हें संसार और संसार की उपलब्धियाँ, स्वर्ग और स्वर्ग के सुख तुम्हारे कृपाकांक्षी महसूस होंगे। तुम इतने महान हो। तुम्हारा यश वेद भी नहीं गा सकते। कब तक इस देह की कैद में पड़े रहोगे ?
ॐ…..! ॐ…..!! ॐ…….!!!
उठो….. जागो……! बार-बार इन वचनों में अपने चित्त को सराबोर कर दो।

।। ॐ शांतिः ।।

Jeevan Rasaayan


Shrimadh Bhagvad Geeta


Shri Guru Gita


Jeevan Sourbh


Nirbhaya Naad


Gagar Me Sagar


Man ko Seekh


Towards God


The book you are currently going through is not just a piece of scripture but a veritable spiritual wonder, containing some choicest percepts of H.D.H Sant Sri Asaramji Bapu. It has the divine potential to usher you into the spiritual realm of some profoundest esoteric truths in a comparatively easy and down-to-earth manner.

It is not advisable for a Spiritual aspirant to engage in beholding too many things or reflecting on too many words. An aspirant, who reflects over fundamental truths over and over again, can, with a little perusal of good literature, cultivate discrimination and detachment, and thereby attain Supreme Bliss quite effortlessly. An invaluable treasure mine for the aspirant, this book ahs been designed to make him supremely majestic and carefree. Don’t just put this pious scripture away after reading it for once. You must read and reflect on the great truths contained herein over and over again. May you enjoy the divine life at the earliest.



Elixir of Life




Mantra Japa Mahima Evam Anushthaan Vidhi


Alakh Ki Aur


Amrit Ke Ghoont


Ananya Yoga


Antaar Jyot


Arogyanidhi Vol 1


Arogyanidhi Vol 2


Atma Gunjan


Atma Yoga


Bhagvan Naam Japa Mahima


Bhajna Amrit


Brahma Ramayan


Bal Sanskar Kendra Mahtava


Bal Sanskar Kendra Kaise chalayen


Vyaas Purnima


Daivi Sampada


Divya Prerna Prakash


Geeta Prasad


Man ko Seekh in Eng ( Lessons to Mind )


Guru Aradhanavali


Shri Guru Ramayan


Gyaani Ki Gat Gyaani Jaane


Hamare Adarsh


Rishi Prasad


Baal Sanskar


Ekadashi Mahthmya


Guru Poornima Sandesh


Ishwar Ki Aur


Madhur Vyavahaar


Sada Diwali


Youvan Suraksha


Ishta Siddhi


Jeete Ji Mukti


Jeevan Jhanki


Jivan Upyogi Kunjiyan


Jeevan Vikas


Jo Jaagat Hai So Paavat Hai


Kavya Pushpanjali


Karm Ka Akaatya Sidhaanta


Mehkte Phool


Mukti Ka Sahaj Marg


Naari tu Naarayani


Nirogata ka Sadhan


Nischinta Jeevan


Param Tapa


Parvo Ka Punja


Prabhu Prakash ke aur Chal


Pursharth Parmdev


Sachaa Sukh


Sadguno ki khaaan Sri hanumaan Ji


Sadhna me Safalta


Sahaj Sadhana


Samarthya Sroth


Samta Samrajya


Sanskar Sinchan


Sant Avtaran


Satsang Suman


Nashe Saavdhaan


Sheegra Ishwar Prapti


Mangalmaya Jeevan Mrityu


Shraadh Mahima Mantra Evam Vidhi


Shri Krishna Avtaar Darshan


Shri Krishna Janmaashtami


Tu gulaab hokar Mahak


Yovaan Suraksha 2


Yogyatra 3


YogYatra 4




Vishnu Sahastra Naam


Shri Narayan Stuti


Sri Yogvasitha Maha Ramayan


Shri Krishna


Nirbhaya Naad in Eng ( Vedantic Message of Fearlessness )


Shri Asaramayan

Sri Guru Bhakti Yog

Ashram ebooks from Hariom Group

Shri Adi Shankaracharya’s Kanaka Dhara Stotram

Adi Shankaracharya’s
Kanaka Dhara Stotra


Angam hare pulaka bhooshanamasrayanthi,
Bhringanga neva mukulabharanam thamalam,
Angikrithakhila vibhuthirapanga leela,
Mangalyadasthu mama mangala devathaya.

To the Hari who wears supreme happiness as Ornament,
The Goddess Lakshmi is attracted,
Like the black bees getting attracted,
To the unopened buds of black Tamala[1] tree,
Let her who is the Goddess of all good things,
Grant me a glance that will bring prosperity.

Mugdha muhurvidhadhadathi vadhane Murare,
Premathrapapranihithani gathagathani,
Mala dhrishotmadhukareeva maheth pale ya,
Sa ne sriyam dhisathu sagarasambhavaya.

Again and again return ,those glances,
Filled with hesitation and love,
Of her who is born to the ocean of milk,
To the face of Murari[2],
Like the honey bees to the pretty blue lotus,
And let those glances shower me with wealth.

Ameelithaksha madhigamya mudha Mukundam
Anandakandamanimeshamananga thanthram,
Akekara stiththa kaninika pashma nethram,
Bhoothyai bhavenmama bhjangasayananganaya.

With half closed eyes stares she on Mukunda[3],
Filled with happiness , shyness and the science of love,
On the ecstasy filled face with closed eyes of her Lord,
And let her , who is the wife of Him who sleeps on the snake,
Shower me with wealth.

Bahwanthare madhujitha srithakausthube ya,
Haravaleeva nari neela mayi vibhathi,
Kamapradha bhagavatho api kadaksha mala,
Kalyanamavahathu me kamalalayaya

He who has won over Madhu[4],
Wears the Kousthuba[5] as ornament,
And also the garland of glances, of blue Indraneela[6],
Filled with love to protect and grant wishes to Him,
Of her who lives on the lotus,
And let those also fall on me,
And grant me all that is good..

Kalambudhaalithorasi kaida bhare,
Dharaadhare sphurathi yaa thadinganeva,
Mathu samastha jagatham mahaneeya murthy,
Badrani me dhisathu bhargava nandanaya

Like the streak of lightning in black dark cloud,
She is shining on the dark , broad chest,
Of He who killed Kaidaba[7],
And let the eyes of the great mother of all universe,
Who is the daughter of Sage Bharghava[8],
Fallon me lightly and bring me prosperity.

Praptham padam pradhamatha khalu yat prabhavath,
Mangalyabhaji madhu madhini manamathena,
Mayyapadetha mathara meekshanardham,
Manthalasam cha makaralaya kanyakaya.

The God of love could only reach ,
The killer of Madhu[9],
Through the power of her kind glances,
Loaded with love and blessing
And let that side glance ,
Which is auspicious and indolent,
Fall on me.

Viswamarendra padhavee bramadhana dhaksham,
Ananda hethu radhikam madhu vishwoapi,
Eshanna sheedhathu mayi kshanameekshanartham,
Indhivarodhara sahodharamidhiraya

Capable of making one as king of Devas in this world,
Her side long glance of a moment,
Made Indra[10] regain his kingdom,
And is making Him who killed Madhu [11] supremely happy.
And let her with her blue lotus eyes glance me a little.

Ishta visishtamathayopi yaya dhayardhra,
Dhrishtya thravishta papadam sulabham labhanthe,
Hrishtim prahrushta kamlodhara deepthirishtam,
Pushtim krishishta mama pushkravishtaraya.

To her devotees and those who are great,
Grants she a place in heaven which is difficult to attain,
Just by a glance of her compassion filled eyes,
Let her sparkling eyes which are like the fully opened lotus,
Fall on me and grant me all my desires.

Dhadyaddhayanupavanopi dravinambhudaraam,
Asminna kinchina vihanga sisou vishanne,
Dhushkaramagarmmapaneeya chiraya dhooram,
Narayana pranayinee nayanambhuvaha.

Please send your mercy which is like wind,
And shower the rain of wealth on this parched land,,
And quench the thirst of this little chataka[12] bird,
And likewise ,drive away afar my load of sins,
Oh, darling of Narayana[13],
By the glance from your cloud like dark eyes.

Gheerdhevathethi garuda dwaja sundarithi,
Sakambhareethi sasi shekara vallebhethi,
Srishti sthithi pralaya kelishu samsthitha ya,
Thasyai namas thribhvanai ka guros tharunyai.

She is the goddess of Knowledge,
She is the darling of Him who has Garuda[14] as flag,
She is the power that causes of death at time of deluge,
And she is the wife of Him who has the crescent,
And she does the creation , upkeep and destruction at various times,
And my salutations to this lady who is worshipped by all the three worlds.

Sruthyai namosthu shubha karma phala prasoothyai,
Rathyai namosthu ramaneeya gunarnavayai,
Shakthyai namosthu satha pathra nikethanayai,
Pushtayi namosthu purushotthama vallabhayai.

Salutations to you as Vedas[15] which give rise to good actions,
Salutation to you as Rathi[16] for giving the most beautiful qualities,
Salutation to you as Shakthi[17] ,who lives in the hundred petalled lotus,
And salutations to you who is Goddess of plenty,
And is the consort of Purushottama[18].

Namosthu naleekha nibhananai,
Namosthu dhugdhogdhadhi janma bhoomayai,
Namosthu somamrutha sodharayai,
Namosthu narayana vallabhayai.

Salutations to her who is as pretty.
As the lotus in full bloom,
Salutations to her who is born from ocean of milk,
Salutations to the sister of nectar and the moon,
Salutations to the consort of Narayana.

Namosthu hemambhuja peetikayai,
Namosthu bhoo mandala nayikayai,
Namosthu devathi dhaya prayai,
Namosthu Sarngayudha vallabhayai.

Salutations to her who has the golden lotus as seat,
Salutations to her who is the leader of the universe,
Salutations to her who showers mercy on devas,
And salutations to the consort of Him who has the bow called Saranga.

Namosthu devyai bhrugu nandanayai,
Namosthu vishnorurasi sthithayai,
Namosthu lakshmyai kamalalayai,
Namosthu dhamodhra vallabhayai.

Salutations to her who is daughter of Bhrigu[19],
Salutations to her lives on the holy chest of Vishnu,
Salutations to Goddess Lakshmi who lives in a lotus,
And saluations to her who is the consort of Damodhara[20].

Namosthu Kanthyai kamalekshanayai,
Namosthu bhoothyai bhuvanaprasoothyai,
Namosthu devadhibhir archithayai,
Namosthu nandhathmaja vallabhayai.

Salutations to her who is light living in Lotus flower,
Salutations to her who is the earth and also mother of earth,
Salutations to her who is worshipped by Devas,
And salutations to her who is the consort of the son of Nanda[21].

Sampath karaani sakalendriya nandanani,
Samrajya dhana vibhavani saroruhakshi,
Twad vandanani dhuritha haranodhythani,
Mamev matharanisam kalayanthu manye.

Giver of wealth, giver of pleasures to all senses,
Giver of the right to rule kingdoms,
She who has lotus like eyes,
She to whom Salutations remove all miseries fast,
And my mother to you are my salutations.

Yath Kadaksha samupasana vidhi,
Sevakasya sakalartha sapadha,
Santhanodhi vachananga manasai,
Twaam murari hridayeswareem bhaje

He who worships your sidelong glances,
Is blessed by all known wealth and prosperity,
And so my salutations by word, thought and deed,
To the queen of the heart of my Lord Murari[22].

Sarasija nilaye saroja hasthe,
Dhavalathamamsuka gandha maya shobhe,
Bhagavathi hari vallabhe manogne,
Tribhuvana bhoothikari praseeda mahye

She who sits on the Lotus,
She who has lotus in her hands,
She who is dressed in dazzling white,
She who shines in garlands and sandal paste,
The Goddess who is the consort of Hari,
She who gladdens the mind,
And she who confers prosperity on the three worlds,
Be pleased to show compassion to me.

Dhiggasthibhi kanaka kumbha mukha vasrushta,
Sarvahini vimala charu jalaapluthangim,
Prathar namami jagathaam janani masesha,
Lokadhinatha grahini mamrithabhi puthreem.

Those eight elephants from all the diverse directions,
Pour from out from golden vessels,
The water from the Ganga[23] which flows in heaven,
For your holy purifying bath,
And my salutations in the morn to you ,
Who is the mother of all worlds,
Who is the house wife of the Lord of the worlds,
And who is the daughter of the ocean which gave nectar[24].

Kamale Kamalaksha vallabhe twam,
Karuna poora tharingithaira pangai,
Avalokaya mamakinchananam,
Prathamam pathamakrithrimam dhyaya

She who is the Lotus,
She who is the consort,
Of the Lord with Lotus like eyes,
She who has glances filled with mercy,
Please turn your glance on me,
Who is the poorest among the poor,
And first make me the vessel ,
To receive your pity and compassion.

Sthuvanthi ye sthuthibhirameeranwaham,
Thrayeemayim thribhuvanamatharam ramam,
Gunadhika guruthara bhagya bhagina,
Bhavanthi the bhuvi budha bhavithasayo.

He who recites these prayers daily,
On her who is personification of Vedas,
On her who is the mother of the three worlds,
On her who is Goddess Rema[25],
Will be blessed without doubt,
With all good graceful qualities,
With all the great fortunes that one can get,
And would live in the world,
With great recognition from even the learned.

[1] A forest tree
[2] The God who killed the asura called Mura i.e Lord Vishnu
[3] He who gives immortal bliss
[4] An Asura
[5] A garland wirn by Vishnu
[6] A precious blue stone
[7] An Asura
[8] One sage who did penance to have goddess Lakshmi as his daughter and succeeded.
[9] An asura
[10] King of Devas
[11] An Asura
[12] A mythical bird which is always thirsty.
[13] Name of Lord Vishnu
[14] A mythical eagle on which Lord Vishnu travels
[15] Holy books of Hindus
[16] Wife of the God of Love
[17] Goddess parvathy
[18] Greatest among men , a name of Lord Vishnu
[19] Another name for sage Bharghava referred earlier.
[20] He who was tied by a rope in the stomach –a name of Lord Krishna.
[21] Nanda Gopa the foster father of Lord Krishna
[22] He who killed the asura called Mura
[23] The holiest river for Hindus
[24] Goddess Lakshmi was supposed to have come out of the ocean of milk during churning .Nectar along with many things also came out similarly.
[25] A name of Goddess Lakshmi

Bhagvan Shri Adi Sankara was one of the greatest saints of his time.He was born in a Brahmin family in Kerala. After brahmopadesa, as is usual during those times, Bramhmachari were asked to beg alms for his lunch. One day when little Adi Shankara went to a Brahmin house, the lady of the house was so poor that she did not have anything to give him. She searched hard and found one small fruit of gooseberry, which she gave to Sankara the boy. He was so touched by her gesture that he sang these 21 mellifluous hymns on Goddess Lakshmi, who poured golden goose berries as rain to the poor woman’s house.
Anybody who sings this Stotra withfull heart poverty would be banished from his or her lifeforever & Goddess Lakshmi would shower Blessings on them who recite this stotra every day.

translated by Pr Ramchander.


Shri AdiShankara’s Kanaka Dhara Stotra in Pdf

Sreemadh Devi Bhagvatham

॥ ॐ श्रीमद देवी भागवतम ॥

Srimad Devi Bhagavatam Sri Devi Puranam

The Srimad Devi Bhagavatam, also known as Devi Purana, was composed into 12 chapters, containing 18000 verses by the great Veda Vyasa. Though classified as an upa-purana it is the only purana Vedavyasa called “Maha Purana” meaning the great purana. At the end of each chapter of the 18 main puranas or the upa puranas is the verse “This is the end of the fifth section of the Vishnu Purana”, or “Thus ends the first chapter of Ganesha Purana Upasanakhanda called “The Description of Somakanta”. Where as in the Devi Bhagavatam it is clearly – “Thus ends the eighth chapter of the first Skandha in the Mahapurâna Srimad Devî Bhâgavatam of 18,000 verses by Maharsi Vedavyâsa”. The choice of words by the great rishis is obvious as Divine Mother is described in all major sastras as the one beyond and above the trinities and all Gods.

What is Srîmad Bhâgavat is to the Vaisnavas, the Devî Bhâgavatam is to the Saktas.


1-12 Skandhas or Books


Chapter I – On the questions by S’aunaka and other Risis.

” II – On the question by S’aunaka and other Risis.

” III – On praising the Purânas and on each Vyâsa of every Dvâpara Yuga

” IV – On the excellency of the Devî

” V – On the narrative of Hayagrîva

Chapter VI – On the preparation for war by Madhu Kaitabha

” VII – On the praise of the Devî

” VIII – On deciding who is to be worshipped

” IX – On the killing of Madhu Kaitabha

” X – On S’iva’s granting boons

Chapter XI – On the birth of Budha

” XII – On the birth of Pururavâ

” XIII – On Urvas’î and Pururavâ

” XIV – On the birth of S’uka Deva and on the duties of householders

” XV – On the dispassion of S’uka and the instructions of Bhagavatî to Hari

Chapter XVI – On S’uka’s desiring to go to Mithilâ to see Janaka

” XVII – On S’uka’s self-control 

” XVIII – On Janaka’s instructions to S’uka Deva 

” XIX – On S’uka’s marriage

” XX – On Vyâsa doing his duties


Chapter I – On the birth of Matsyagandhâ 

” II – On the birth of Vyâsa Deva 

” III – On the curse on the river Gangâ

” IV – On the birth of the Vasus

” V – On the marriage of Satyavatî

Chapter VI – On the birth of the Pândavas

” VII – On shewing the departed ones

” VIII – On the extinction of the family of Yadu and on the anecdote of Parîksit

” IX – On the account of Kuru

” X – On the death of Parîksit

Chapter XI – On the Sarpa Yajña

” XII – On the birth of Âstika 


Chapter I – On the questions put by Janamejaya

” II – On Rudrâs going towards the heavens on the celestial car

” III – On seeing the Devî

” IV – On the hymns to the Devî

” V – On chanting hymns by Hara and Brahmâ

Chapter VI – On the powers of the Devî

” VII – On creation

” VIII – On Gunas

” IX – On the characteristics of the Gunas

” X – On the anecdote of S’atyavrata

Chapter XI – On the Devî in the anecdote of S’atyavrata 

” XII – On the Ambâ Yajña

” XIII – On the Devî Yajña

” XIV – On the glories of the Devî 

” XV – On the fight between Yudhâjit and Vîrasena 

Chapter XVI – On Yudhâjit’s going to the hermitage of Bharadvâja

” XVII – On the story of Vîsvâmitra

” XVIII – On Svayambara of the daughter of the king of Benares

” XIX – On the marriage

” XX – On the Svayambara Hall

Chapter XXI – On the king of Benares fulfilling the advice of his daughter

” XXII – On S’udarsana’s marriage

” XXIII – On killing the enemy of S’udars’an

” XXIV — On the installation of Durgâ Devî in Benares

” XXV – On the installation of the Devî in Ayodhâ and Benares

Chapter XXVI – On the Navarâtri

” XXVII – On worshipping the virgins

” XXVIII – On incidents connected with Navarâtri

” XXIX – On the stealing of Sîtâ

” XXX – On Râma’s performing the Navarâtra ceremony


Chapter I – On the questions put by Janamejaya regarding Krisna’s incarnation

” II – On the supremacy of the effects of Karma

” III – On the previous curse of Vasudeva

” IV – On Adharma

” V – On the dialogues of Nara Nârâyana

Chapter VI – On the origin of Urvas’î 

” VII – On Ahamkâra

” VIII – On going to the Tîrthas

” IX – On the fight between the Risis and Prahlâda

” X – On the curse on Visnu by Bhrigu

Chapter XI – On S’ukra’s going to Mahâdeva to get the Mantra

” XII – On Bhrigu’s curse and the dialogue between S’ukrâchârya and the Daityas

” XIII – On cheating the Daityas 

” XIV – On the Daitya’s getting back their Sukrâchârya

” XV – On the truce between the Daityas and the Devâs

Chapter XVI – On the birth of the several Avatâras of Visnu 

” XVII – On the the questions asked by Janamejaya 

” XVIII – On the Devî Earth’s going to the Heavens

” XIX – On chanting the hymns to the Devî 

” XX – On Devakî’s marriage 

Chapter XXI – On the killing of the sons of Devakî 

” XXII – On the part incarnations of the several Devas 

” XXIII – On the birth of S’rî Krisna 

” XXIV — On the stealing away of Pradyumna 

” XXV – On the Devî’s Highest Supremacy 


Chapter I – On the superiority of Rudra over Visnu 

” II – On the birth of the Dânava Mahisa 

” III – On the Daitya armies getting ready 

” IV – On the war counsels given by Indra 

” V – On the defeat of the Dânava forces of Mahisa 

Chapter VI – On the Deva Dânava fight 

” VII – On the going of the Devas to Kailâsa 

” VIII – On the description of the origin and the Form of the Devî 

” IX – On the worship by the gods to the Devî 

” X – On the messenger’s news to Mahisa 

Chapter XI – On Tâmrâ’s fighting with the Devî 

” XII – On the cabinet held by Mahisa 

” XIII – On the killing of Vâskala and Durmukha 

” XIV – On the killing of Tâmra and Chiksura 

” XV – On the slaying of Vidâlâksa and Asilomâ 

Chapter XVI – On the conversation between the Devî and Mahisa 

” XVII – On Mandodarî’s accounts 

” XVIII – On the killing of Mahisa 

” XIX – On the hymns to the Devî 

” XX – On the peace of the world 

Chapter XXI – On the conquest of the Heavens by S’umba and Nis’umbha 

” XXII – On praising the Devî 

” XXIII – On the prowess of Kaus’ikî 

” XXIV — On Dhûmralochana 

” XXV – On Dhûmralochana killed 

Chapter XXVI – On Chanda Munda killed 

” XXVII – On the fight of Raktabîja 

” XXVIII – On the Devî’s fighting 

” XXIX – On the killing of Raktabîja 

” XXX – On the killing of Nis’umbha 

Chapter XXXI – On the death of S’umbha 

” XXXII – On the king Suratha’s going to the forest 

” XXXIII – On the greatness of the Devî 

” XXXIV – On the worship of the Devî 

” XXXV – On the King Suratha’s getting the boons and on the Vais’ya’s Samâdhi 


Chapter I – On Tris’ira’s austerities 

” II – On the birth Vritrâsura 

” III – On the Deva defeat and on Vritra’s tapasyâ 

” IV – On the defeat of the Devas by Vritra 

” V – On praising the Devî 

Chapter VI – On Vritrâsura slain 

” VII – On Indra’s disguise in the Mânas Lake 

” VIII – On S’achî’s praising the Devî 

” IX – On Indra’s getting the fruits of Brahmahatyâ and on the downfall of king Nahusa 

” X – On the phase of Karma 

Chapter XI – On the Dharma 

” XII – On the war between Âdi and Baka 

” XIII – On the above fight 

” XIV – On the birth of Vas’istha from Mitrâ Varuna 

” XV – On Nimi’s getting another body and on the Haihayas 

Chapter XVI – On the Haihaya and the Bhârgavas 

” XVII – On the continuance of Bhrigu’s family 

” XVIII – On the origin of the Haihayas 

” XIX – On the Haihayas born of a mare 

” XX – On the son born of a mare by Hari 

Chapter XXI – On the installation of Ekavîra 

” XXII – On stealing away Ekâvali 

” XXIII – On the war between Haihaya and Kâlaketu 

” XXIV — On Viksepa S’akti 

” XXV – On the cause of Moha of Vyâsa 

Chapter XXVI – On Nârada’s Moha 

” XXVII – On Nârada’s marriage 

” XXVIII – On Nârada, a woman 

” XXIX – On Nârada again a man 

” XXX – On the glory of Mahâ Mâyâ 

” XXXI – On Mahâ Mâyâ 


Chapter I – On the Solar and Lunar Kings 

” II – On the piercing of the eyes of Chyavana Muni 

” III – The King S’aryâvati’s giving his daughter in marriage to Chyavana Muni 

” IV – On Sukanyâ and the As’vins 

” V – On Chyavana’s getting his youth 

Chapter VI – On the As’vins getting the right to drink Soma 

” VII – On the As’vins drinking the Soma cup 

” VIII – On the King Revata and the Solar Dynasty 

” IX – On the story of Kâkutstha and on Mândhâtâ 

” X – On Satyavrata 

Chapter XI – On Tris’anku 

” XII – On Vas’istha’s curse on Tris’anku 

” XIII – Vis’vâmitra helping Tris’anku 

” XIV – On Tris’anku going to the Heavens 

” XV – On the King Haris’chandra 

Chapter XVI – On S’unahs’epha 

” XVII – On S’unahs’epha freed and Haris’chandra cured 

” XVIII – On the quarrel between Haris’chandra and Vis’vâmitra 

” XIX – On Haris’chandra’s kingdom taken 

” XX – On Haris’chandra paying his Daksinâ 

Chapter XXI – On the sorrows of Haris’chandra 

” XXII – On selling Haris’chandra’s wife 

” XXIII – On Haris’chandra as a slave of theChândâla 

” XXIV — On Haris’chandra in the burning Ghât of Kâs’î 

” XXV – On the quarrels between Haris’chandra and Vis’vâmitra 

Chapter XXVI – On the sorrows of Haris’chandra 

” XXVII – On Haris’chandra’s going to the Heavens 

” XXVIII – On the glory of S’atâksî Devî 

” XXIX – On the Devî’s birth in the Daksa’s house 

” XXX – On the birth of Gauri and S’iva’s distraction 

Chapter XXXI – On the birth of Pârvatî 

” XXXII – On Self Realisation spoken by the Devî 

” XXXIII – On the Devî’s Virât Rûpa 

” XXXIV – On the Final Emancipation 

” XXXV – On the Yoga and Mantra Siddhi 

Chapter XXXVI – On the knowledge of Brahman 

” XXXVII – On Bhakti 

” XXXVIII – On the vows and the sacred places of the Devî 

” XXXIX – On the worship of the Devî 

” XL – On the outer worship of the Devî 


Chapter I – On the description of the worlds 

” II – On the Earth raised by the Boar 

” III – On Manu’s family 

” IV – On the family of Priyavrata 

” V – On the mountains and on the origin of rivers 

Chapter VI – On the rivers and the mountains Sumeru and others 

” VII – On the Ganges and the Varsas 

” VIII – On Ilâvrîta 

” IX – On the divisions of the continent 

” X – On Bhuvanakosa 

Chapter XI – On the continents and Bhâratavarsa 

” XII – On the narration of Plaksa, S’âlmala, and Kus’a Dvîpas 

” XIII – On the description of the remaining Dvîpas 

” XIV – On the Lokâloka 

” XV – On the motion of the Sun 

Chapter XVI – On the motion of the Planets 

” XVII – On the Dhruvva Mandalam 

” XVIII – On the Râhu 

” XXII – On the sins 
” XIX – On the nether regions 

” XX – On the narrative of Talâtala 

Chapter XXI – On the narrative of hells 

” XXIII – On the remaining hells 

” XXIV — On the Devî Pûjâ 


Chapter I – On the description of Prakriti 

” II – On the origin of Prakriti and Purusa 

” III – On the origin of Brahmâ, Visnu, Mahes’a and others 

” IV – On the hymn, worship and Kavacha of Sarasvatî 

” V – On Sarasvatî Stotra 

Chapter VI – On the coming in this world of Laksmî, Ganga and Sarasvatî 

” VII – On the curses on Gangâ, Sarasvatî and Laksmî 

” VIII – On the greatness of Kali 

” IX – On the origin of the S’akti of the Earth 

” X – On the offences caused to the Earth and punishments thereof 

Chapter XI – On the origin of the Ganges 

” XII – On the origin of Gangâ 

” XIII – On the anecdote of Gangâ 

” XIV – On Gangâ, as the wife of Nârâyana 

” XV – On the question of the anecdote of Tulasî 

Chapter XVI – On the incarnation of Mahâ Laksmî in the house of Kus’adhvaja 

” XVII – On the anecdote of Tulasî 

” XVIII – On the union of S’ankhachûda with Tulasî 

” XIX – On the going of the Devas to Vaikuntha after Tulasî’s marriage 

” XX – On the war preparations of S’ankhachûda 

Chapter XXI – On the war between the Mahâ Deva and S’ankhachûda 

” XXII – On the fight between the Devas and S’ankhachûda 

” XXIII – On the killing of S’ankhachûda 

” XXIV — On the glory of Tulasî 

” XXV – On the worship of Tulasî 

Chapter XXVI – On Sâvitrî 

” XXVII – On the birth, etc., of Sâvitrî 

” XXVIII – On Sâvitrî 

” XXIX – On Sâvitrî, on gifts, and on Karmas 

” XXX – On the conversation between Sâvitrî and Yama 

Chapter XXXI – On Yama’s giving the Sakti Mantra to Sâvitrî 

” XXXII – On the enumeration of various hells for sinners 

” XXXIII – On the destinies of the sinners 

” XXXIV – On the description of the various hells 

” XXXV – On the description of the various hells for the various sinners 

Chapter XXXVI – On having no fear of Yama of those who are the Panchopâsakas 

” XXXVII – On the eighty-six Kundas 

” XXXVIII – On the glories of the Devî 

” XXXIX – On Mahâ Laksmî 

” XL – On the birth of Laksmî 

Chapter XLI – On the churning of the ocean 

” XLII – On the stotram of Mahâ Laksmî 

” XLIII – On Svâhâ 

” XLIV – On Svadhâ 

” XLV – On Daksinâ 

Chapter XLVI – On Sasthî Devî 

” XLVII – On Manasâ’s story 

” XLVIII – On the anecdote of Manasâ 

” XLIX – On Surabhi 

” L – On the glory of S’akti 

Notes on S’akti and the S’âktas 


Chapter I – On Svâyambhuva Manu 

” II – On the conversation between Nârada and the Bindhya Mountain 

” III – On Bindhya’s obstructing the Sun’s course in the Heavens 

” IV – On the Devas’ going to Mahâ Deva 

” V – On the Devas’ going to Visnu 

Chapter VI – On the Devas’ praying to the Muni Agastya 

” VII – On the checking of the rise of Bindhya 

” VIII – On the origin of Manu 

” IX – On the anecdote of Châksusa Manu 

” X – On the history of the king Suratha 

Chapter XI – On Madhu Kaitabha killed 

” XII – On Sâvarni Manu 

” XIII – On Bhrâmarî Devî 


Chapter I – On the Morning Duties 

” II – On cleaning the body 

” III – On the glories of the Rudrâksa beads 

” IV – On the greatness of the Rudrâksam 

” V – On the Rudrâsam rosaries 

Chapter VI – On the greatness of Rudrâksam 

” VII – On the different numbers of facets of Rudrâksam 

” VIII – On Bhuta Suddhi 

” IX – On the rules of Sirovrata 

” X – On Gauna Bhasma 

Chapter XI – On the three kinds of Bhasmas 

” XII – On holding the Tripundrams 

” XIII – On the greatness of Bhasma 

” XIV – On holding the Bibhuti 

” XV – On using the Tripundra and Urdhapundra 

Chapter XVI – On the Sandhyâ Upâsanâ 

” XVII – On the Sandhyâ and other daily practices 

” XVIII – On the greatness of the Devî Pûjâ 

” XIX – On the mid-day Sandhyâ 

” XX – On the Brahma Yajña, Sandhyâs, etc. 

Chapter XXI – On the Gâyatrî Puras’charnam 

” XXII – On the Vais’adeva 

” XXIII – On the Tapta Krichchhra Vrata 

” XXIV — On Sadâchâra 


Chapter I – On the description of the Gâyatrî 

” II – On the description of the S’aktis of the Gâyatrî 

” III – On the Gâyatri Kavacham 

” IV – On the Gâyatrî Hridayam 

” V – On the Gâyatri Stotram 

” VI – On the one thousand and eight names of Gâyatrî 

” VII – On the Dîksâ vidhi (initiation) 

Chapter VIII – On the appearance of the Highest S’akti 

” IX – On the cause of faith in the other Devas than the Devî Gâyatrî 

” X – On the description of the Mani Dvîpa 

” XI – On the enclosure walls of the Mani Dvîpa 

” XII – On the description of the Mani Dvîpa 

” XIII – On Janamejaya’s Devî Yajña 

” XIV – On the fruits of hearing, etc., this Purânam  
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ॐ भूर्भुवस्वः । तत् सवितुर्वरेण्यं । भर्गो देवस्य धीमहि । धियो यो नः प्रचोदयात् ।।

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Shri Devi Mahathmyam


॥ श्री देवी माहात्‍म्‍यम् ॥

॥ श्री हरि ॥


याः श्री स्वय्म् सुकृतिनां भवनेश्व लक्ष्मीः ।
पापत्मनां कृताधियां ह्रुदयेषु बुद्धिः ।

श्रद्धा सतां कुलजनप्रभवस्य लज्जा तां ।
त्वां नताःस्म परिपालय देवि विश्वम् ॥

Sri Devi Mahathmyam is one of the most enduring and popular Hindu scriptures of all times, filled with the stories and the exploits of the Mother Goddess, as she assumes various forms and avatars, from time to time to vanquish evil and restore righteousness and goodness in the world.

The seven hundred verses of Devi Mahathmyam form one of the cornerstones of Hindu philosophy and is perhaps the only text of its kind in the world which focuses on the Supreme Nature of the Mother Goddess as the single unifying force that binds the universe – a construct that is outside the pale of any patriarchal discourse. The Divine Mother even assumes the roles of the established Hindu trinity – Brahma, Vishnu and Shiva. She is all at once the creator, the preserver and the destroyer of all creation.

The doors of knowledge and nirvana are open to anyone and everyone who can comprehend the essence of Devi Mahathmyam.

Sri Devi Mahatmyam consists of the thirteen chapters which form part of a much larger work called the Markandeya Purana, one of the earliest Hindu texts, which comprises of deeply philosophical stories related by the great sage Markandeya to his Shishyas.

Devi Mahatmyam

Translated by P. R. Ramachander vedanta spiritual library



The Esoteric Significance of the Devi-Mahatmya
Devi Mahatmya Stotra Ashtakam
Devi Kavacham (Armour of the Goddess)
Devi Keelagam (The nail of the goddess)
Sri Devi Mahatmyam
Prathama Charitham (First Part)
Pradhmao adhyaya: Madhu Kaidaba Vadha Varnanam
Chapter 1: Description of Killing of Madhu and Kaidabha
Madhyama Charitham (Middle part)
Chapter 2: Killing of the armies of Mahishasura
Chapter 3: Killing of Mahishasura
Chapter 4: The prayer of Sakradi devathas
Uthama Charitha (The holy story)
Chapter 5: The argument between devi and the emissary
Chapter 6: The killing of Dhoomra lochana
Chapter 7: Killing of Chanda and Munda
Chapter 8: Killing of Raktha Bheeja
Chapter 9: Killing of Nishumbha
Chapter 10: Killing of Shumbha
Chapter 11: Prayer to Narayani
Chapter 12: The greatness of the story of Devi
Chapter 13: The getting of boons by Suradha and Vaisya


This most Sacred book which relates the story of how the devi (mother Goddess) killed Madhu and Kaidabha as Vishnu Maya (Thamasic-base), killed Mahishasura as Lakshmi (Rajashic form-materialistic) and killed Shumbha and Nishumbha in the form of Goddess Saraswathi (Sathvic-spiritual) is known as Devi Mahatmya in South India, Chandi in east , Devi in west and as Durga Saptashati in the northern parts of the country including Varanasi.
It consists of Chapters 74 to 86 (13 chapters) of the Markandeya Purana and has 700 stanzas. This Purana is also authored by Veda Vyasa and is a medium sized Purana.
The stories of Devi Mahatmya are as told by Sage Markandeya to Sage Baguri. He tells him that one king called Suradha, who was driven out of his kingdom by his own people met one Vysya (businessman) called Samadhi who was driven out of his home by his wife and sons, in the forest. They discover that though their own people have driven them out, they are both worried about the welfare of their people. It appears to them that this is unnatural. So they approach Sage Sumedhas who was also living in the forest. The sage tells them that all this is the illusion created by the great Goddess called Vishnu Maya. They became curious and want to know about this great mother Goddess. He then relates to them the story of Devi Mahatmya, which consists of three stories in all of which the mother Goddess kills the enemies of Gods.
The first story is that of Madhu and Kaidabha. They take birth from the earwax of Lord Vishnu while he was asleep and start troubling Lord Brahma who was sitting on the lotus originating from the belly of Lord Vishnu. Lord Brahma prays to the Goddess to help him continue his work of creation. The goddess appears and takes the form of Lord Vishnu and kills both Asuras after wrestling with them for thousands of years. Since both these Asuras were of Thamasic origin, she also had a thamasic form.
The second story is of how the mother Goddess helped the devas by killing Mahishasura. This Asura who had the form of buffalo, drove away the devas and Indra from their homes. They all go and approach the holy trinity for the redressal of their grievances. This made those three gods very angry and the innate power of the Goddess in them came out and joined together. This goddess was further strengthened by the powers of the various Gods. She was equipped with arms by all devas. This goddess, mainly consisting of the anger-generated power killed Mahishasura.
The third story is of how the Great Asura brothers Shumbha and Nishumbha were killed by the goddess. This time the gods approach Goddess Uma who was wandering in the Himalaya Mountains and told her of her sufferings. Out of the body of the Goddess came Koushikhi or Chandika. She was black in colour. She along with the powers generated by various Gods killed Shumbha and Nishumbha.
Sage Markandeya then tells of how, the king Suradha and Vysya Samadhi did penance on the goddess and got the boons that they wanted.
In the twelfth chapter of this great book, the Goddess tells that for one, who reads or hears, these three stories of her, there is nothing impossible to obtain including salvation.
In my translation I am following the interpretation of this great book by Brahmasri Kandiyur Mahadeva Sastrigal in malayalam, which is based on the text given to him by Sri Hari Krishna Sharma of Aurangabad, based on the commentaries on the book given in explanatory guides of the book viz. Durga Pradeepa, Gupthavathi, Chathurdhari, Santhanavi, Nagoji bhatti, Damsodharam and Jagat chandra chandrika.
It is believed that just possession of this book has helped many great people to fight evil spirits as well as getting the blessings of the Goddess herself. Several such folk stories abound all over India. One of those famous one in Kerala was how one great Manthrika called Kalluru Namboodhiri was asked by a king called Shakthan Thamburan, to enter the Kodungaloor Bhagawathi temple at night after the festival and bring back his ring from the closed sanctum sanctorum. He did this easily by taking with him a copy of Devi Mahatmya. This book though it is a treasure house for all those trying for super natural powers is also a book leading one to get his wishes fulfilled and also attain salvation.
It is believed that reading of the book during Sharad and Vasantha Navarathris is auspicious. In Appendix 1, summary of talk given by Swami Krishnanada on “Esoteric significance of Devi Mahatmya “ is given and Appendix 2 gives the great Sthothra with meaning which summaries the story of Devi Mahatmya.
Parayana Krama or prescribed methods of reading
Devi Mahatmya is a story but each of its slokas is considered as mantras. There are two methods of how to start reading Devi Mahatmya. The first one is called Tryangam and consists of reading three prayers viz Devi Kavacham, Devi argalam and Devi keelakam followed by meditation and chanting of the Navakshari manthra given by
Om Iym hreem kleem Chamandayai, viche nama.
This manthra is of very great power and should not be chanted unless, it is taught by a Guru.
The other is Navangam, where nine prayers are recited before starting reading of the book. They are chanting of 1. Nyasa, 2. Avahana, 3. Namani, 4. Argala, 5. Keelaga, 6. Hrudhaya, 7. Dhala, 8. Dhyana and 9. Kavacha.
It is recommended that the entire Devi Mahatmya should be read in one sitting. After completion of the reading it is necessary to chant the Devi Suktham consisting of the slokas seven to 36 of chapter 8, is to be chanted. If the Guru has taught the navakshari manthra, then it should also be meditated up on.
People who cannot do this should read the Pradhama charithra consisting of the first chapter on the first day, the Madhyama Charithra consisting of the next three chapters on the next day and the remaining Uthama Charitha consisting of the next 9 chapters on the third day.
Another method of completing the full reading by seven days viz one chapter on the first day, next two chapters on the second day, next one chapter on the third day, next four chapters on the fourth day, next two chapters on the fifth day, next one chapter on the sixth day and last two chapters on the seventh day.
It is important to know that daily the parayana should start with the trayanga manthras, text of Devi Mahatmya followed by the chanting of Devi Suktham. It is also essential not to stop in between while reading a chapter. If for some reason, it is stopped, the entire chapter should be read again.
It has also been told that
“Geethi, seegri, sirakhambhi, hyakurvano vinasyathi,
Thatho jnathwaiva sampannamidham prabhyathe budhai,”
Those who sing it, those who read it fast, those who read with shaking of their head, those who read from the text in their own handwriting, those who read without understanding the import and those who read in a very feeble tone, do not get the benefit of reading a work. It has also been told that any book, which has less than one thousand slokas should be recited from memory to get full benefit. Those who cannot should keep the book on a stand and read it without touching it.
The benefit of reading Devi Mahatmya several times is given below:-
Three times-to get rid of black magic
Five times-to get rid of difficulties caused by planets
Seven times – to get rid of great fear.
Nine times – Peace,
Eleven times – to get over fear of death, attraction of the king
Twelve times – getting desires fulfilled and destruction of enemies
Fourteen times – to attract women as well as enemies
Fifteen times – Pleaant life and getting of wealth
Sixteen times – to get sons and grand sons
Seventeen times – to get rid of fear of the King
Eighteen times – to get occult powers
Twenty times – For war to end
Twenty-five times – To come out of prison
Hundred times – to get rid of great sorrow, banishment from caste, Loss of life, salvation
Hundred and eight times – Fulfilling any wanted desire
One thousand times – Goddess Mahalakshmi will visit him and he will get all wealth and
The kathyayani thanthra mentions various other methods of reading Devi Mahatmya. Some of them are:
1. Chant before and after every sloka, the Navakshari manthra. This would make your magical chants effective.
2. Chant Om Bhoor Buva swaha before every sloka and then chant Suva, bhuva, bhoo Om after every sloka. Chanting one hundred times would get you occult powers.
3. Add “Jatha Vedase” before every sloka and chant. This would lead to fulfillment of all desires.
4. After every manthra chant thr tryambaka manthra viz.
“Tryambakam yajamahe
Sugandhim pushtivardhanam
Urvarurkamiva bhandhanam
Mrityor mukshiya ma -mrtat. ”
This would prevent untimely death.
5. Chant Tryambaka manthra one hundred times before and after reading Devi Mahatmya and this will lead to avoidance of early death.

The Esoteric Significance of the Devi-Mahatmya

By Swami Krishnananda
E-Text Source:
Our longings are fundamentally very deep and cannot be easily satisfied by temporary make shift or day-to-day adjustment of outer circumstances. Our desires are profound; our yearnings are very unintelligible to outer atmosphere of our daily life. We seem to have a root which is deeper than what can be comprehended by our normal understanding of the world. We grow from all sides, and when we long for or desire or yearn or aspire, we do so in a very comprehensive manner. This aspiration of the human being is really the soul’s longing for freedom. All our desires are desires of the soul, ultimately. Though they look like sensory desires, mental desires, intellectual desires, social desires, etc., they are, at the bottom, the longing of the soul of the human being, which ramifies itself into various distracted rays through the operations of the mind and the activities of the senses. Our longings are, therefore, capable of being collected into a single essential power, an inward urge, which we may call the longing for freedom. It is freedom that we ask for and it is freedom that anyone asks for. Varieties of longings and multitudes of enterprises in the world can be collected into a single focus of the soul’s aspiration for liberation. And this aspiration for liberation is not merely the longing of the human being, but of all that is created anywhere on earth or in heaven. Whether it is the plant or the animal, whether it is a man or a celestial, the aspiration is this much. All longings can be boiled down into the quintessence of the longing for liberation, freedom from all sides and an ultimate supremacy over one’s own self in the realisation of this freedom.

The Devi-Mahatmya which, in a majestic poetry in Sanskrit, describes to us the Epic of the march of the human soul to its destination, the realisation of this freedom, is the dramatic aspect of the great worship of the Divine Mother during these nine days of Navaratri, or Dassehra as we call it. The march of the soul is dramatic. It is not a lagging or a crawling but a beautiful, sonorous, musical advent, we may say. This is the beauty of the Devi-Mahatmya. All Epics have this particular character of grandeur, uplifting the emotions, and chastening the intellect of the devotee who goes through them.

The Devi-Mahatmya, which is a part of the Markandeya Purana, contains thirteen chapters which are grouped into three sections known as the Prathama Charitra,Madhyama Charitra and the Uttama Charitra. As in the Bhagavadgita sometimes we are told that the eighteen chapters can be grouped into three sections of teaching, consisting of six chapters in each, the Devi-Mahatmya also, which is an epic counterpart of the methods of the Bhagavadgita in its practical implementations, is capable of a division into three sections. The march of the soul is graduated into three major steps, though there are many minor steps involved in these three major ones. While we have to rise through various rungs of the ladder of evolution, we come to three points or halting places, we may call them, where there is a complete transformation of outlook, attitude and constitution of our being. These threefold transformations of the spiritual being of the aspiring soul are dominated or presided over by three deities known as Maha-Kali, Maha-Lakshmi and Maha-Sarasvati. These three presiding forces are representative of the powers of the spirit within manifesting themselves in an upward ascent towards freedom ultimate, so that in this march of the soul to its freedom, it carries with it everything that is connected with it. The difference between the spiritual march and your march along the road or a highway is this, that while in your march on a roadway, you alone walk and nobody need accompany you, nothing need be connected with you, and you can have a free walk independently; in the spiritual march, it is not such an isolated march, but you carry with you everything that is connected with you. Now, what are the things connected with you that you carry? There are four stages of this relationship. Consciously we are related in a particular manner and subconsciously we are related in another manner altogether. Consciously, we people seated in this hall for example, have a particular sort of relationship among ourselves, but subconsciously our relationships are of a different kind altogether and they need not tally with our conscious relationship. And deeper still, we have a layer where our relationship is more akin to a unity of life than to a diversity of personality. There is a fourth stage which is incapable of any description at all. We do not know whether we are to call it a unity or a diversity, or oneness or otherness. This is the goal towards which the soul is marching. So, in the description of the Devi-Mahatmya, we are carried forward psychologically and spiritually to our destination of the ultimate realisation.

There are three stages of transformation described in the three sections of the Devi-Mahatmya. The first one is where Adi-Sakti awakes Maha-Vishnu who was asleep, so that He may destroy or overcome the original demoniacal forces, Madhu and Kaitabha. The second stage is where the same Sakti manifests Herself as Maha-Lakshmi and overcomes Mahishasura and Raktabija. The third one is where Sumbha and Nisumbha are destroyed by Maha-Sarasvati. And the nine days of worship comprehend these three stages adored in three days of worship, each. The final victory is called Vijaya-Dasami, the tenth day, as you know. That is the day of Victory, where you master the forces of Nature completely and your goal is reached. When you step over nine, you enter into Infinity. Numbers are only nine; you do not have ten numbers. All the arithmetic is within nine numbers only. The whole cosmos is within nine. But when you transcend the nine, you have gone to Infinity, which is beyond cosmic relationship. The lower powers of Nature are like dirt. We call them Mala.”Vishnukarna-malodbhuto hantum brahmanamudyato,” says the Devi-Mahatmya. The Madhu and Kaitabha, two Rakshasas (demons) are supposed to have come out of the dirt of the ear of Vishnu. The lowest category of opposition is of the nature of dirt, Mala; and psychologically, from the point of view of the seeking soul, this dirt is in the form of Kama, Krodha and Lobha. ‘Kama esha krodha esha rajo-guna samudbhavah,”Kamah krodhastatha lobhah tasmat etat trayam tyajet': It is desire and anger born of Rajas; desire, anger and greed – these three therefore should be abandoned, says the Bhagavadgita. These three are the gates to hell. These three are regarded as dirt, because they cover the consciousness in such a way that it appears to be not there at all. It is like painting a thin glass with coal-tar. You cannot see the glass. It is all pitch-dark like clouds. This has to be rubbed off with great effort. When this Mala or dirt is removed, you get into another trouble. Do not think that when you are tentatively a master of Kama, Krodha and Lobha, you are a real master of yourself. “There are more things in heaven and earth than your philosophy dreams of, O Horatio,” said Hamlet. So do not think that your philosophy is exhaustive. There are many more things that philosophy cannot comprehend. Kama, Krodha and Lobha are not the only enemies. There are subtler ones, more formidable than these visible foes. As a matter of fact, the subtle invisible enemies are more difficult to overcome than the visible ones. Sometimes an angry man is better than a smiling person. A smiling person is more dangerous than the angry one, because he can have a knife under his armpit. This is what we will face.

When we manage somehow to overcome this Madhu and Kaitabha, Kama and Krodha, we get into the clutches of Mahishasura and Raktabija. They represent the Vikhepa Sakti, the tossing of the mind. Every minute the mind changes its forms which multiply in millions. You read in the Devi-Mahatmya, how Mahishasura changed his form. Now he is an elephant, now he is a buffalo, now he is something else. If you hit him in one form, he comes in another form. And this is your inexhaustible opponent. His energies are incapable of being exhausted. However much you may try to oppose the Vikshepa Sakti, it will manifest in some form or other. This is described in the form of the demon Raktabija, whose drops of blood were seeds of hundreds and thousands of demons like himself coming up. When the Devi severed the head of one Rakshasa, the blood fell on the ground profusely and from that blood, millions cropped up. And when She killed them, again another million cropped up. So there was no end for it. If you cut off one or two desires, the desire is not over. The root is still there. The branches are only severed. Unless the root is dug out, there is no use of merely severing the branches of the tree. So what did the Devi do? She asked Kali to spread her tongue throughout the earth, so that there is no ground at all for the Rakshasas to walk over. They had to walk over the tongue of Kali. So huge it was. And now the Goddess started cutting their heads and when the blood fell, it fell not on the ground but on the tongue of Kali. So she sucked everything. Chariots and horses and demons and everybody entered her mouth. She chewed all chariots into powder. So likewise, we have to adopt a technique of sucking the very root of desires and not merely chop off its branches. Otherwise, desires will take various forms like Mahishasura. When we think that Mahishasura has been killed, he comes as a buffalo, and when the buffalo is attacked, he again comes as an elephant, and if Devi attacks the elephant, he comes as a bull and attacks Her. So, there is no way of overcoming these desires by merely dealing with them from outside by a frontal attack. Their very essence has to be sucked. Because, a desire is not an outward form or an action, it is a tendency within. You may do nothing, and yet you will have desires, because desire is not necessarily an activity. A desireful person need not be very active. He can be sitting quiet, doing nothing, saying nothing, and yet be full of desires. Because, it is a tendency of the mind, an inclination of consciousness, that we call a desire. That can be inside, even if there is outwardly nothing. This is the Vikshepa Sakti – distraction, tossing and the chameleon-attitude of desire – which attacks us, when, with Herculean efforts, we try to destroy or gain control over Kama and Krodha, Madhu and Kaitabha. After Madhu and Kaitabha, we get Mahishasura and Raktabija. Thus Mala and Vikshepa are the primary oppositions in our spiritual pursuit.

Ancient masters have told us that while Mala or dirt of the psychological structure can be removed by Karma Yoga, by unselfish and dedicated service, Vikshepa or distraction of the mind can be removed only by worship of God, by Upasana. While Karma removes Mala, Upasana removes Vikshepa. But even now, we are not fully safe. While Mala might have gone and Vikshepa is not there, we may have a third trouble, namely, a complete oblivion of consciousness. We will have no knowledge of anything as to what is happening. Ajnana or ignorance is a subtler opposing power than its effects in the form of Mala and Vikshepa. Distraction and direct sensual desires are the outer expressions of a subtle ignorance of Truth, Avidya or Ajnana. Why do we desire things? Because, we do not know the nature of Truth. Why does a strong wind blow? Because, the sun is covered over with clouds. The sun is covered by the clouds first, then there is darkness and then a gale, cyclone starts blowing from the north, breaking our umbrellas and uprooting trees. All these happen because the sun does not shine. Even so, when the Atman is covered over by ignorance of its nature, the winds of desire begin to blow, and they come like violent storms. Impetuous is the force of desire. You cannot stand against it, because the whole of Nature gets concentrated in a desire. That is why it is impetuous and uncontrollable. All the powers of Nature get focussed in a desire when it manifests itself, whatever be that desire. So the whole of Nature has to be subdued. You are not to subdue only your individual nature, but the cosmic Nature itself is to be subdued. This is what is depicted in the Epic of the Devi-Mahatmya. It is the subdual, overcoming, transformation of the cosmic Nature in the form of Tamas, Rajas and Sattva. While Mala represents Tamas, Vikshepa represents Rajas.

Now, Sattva is also a Guna, unfortunately. We always praise Sattva and regard it as a very desirable thing. But it is like a transparent glass that is placed between us and the Truth. You can see through it, but you cannot go beyond it. Because, though the glass is transparent, it can obstruct your movement. It is not like a brick-wall, completely preventing your vision, as Tamas does; it is not like a blowing wind which simply tosses you here and there, as Rajas does; it is a plain glass, through which you can have vision of Reality, but you cannot contact Reality nevertheless. How can you contact a thing when there is a glass between you and the thing? Yet you can see it. So they say even Sattva is an obstacle, though it is better than the other two forces, in the sense that through it you can have a vision or an insight into the nature of Reality which transcends even Sattva. There is a glass pane and you can see a mango fruit on the other side of it. You can see it very well, but cannot get it; you cannot grab it. You know the reason. Even Sattva is a subtle medium of obstruction, which acts in a double form – as complacency or satisfaction with what has been achieved, and an ignorance of what is beyond. These two aspects of Sattva are indicated by the two personalities of Sumbha and Nisumbha. They have to be dispelled by the power of higher wisdom, which is Maha-Sarasvati.

Action, contemplation and knowledge are the three stages through which we have to pierce through the veil of Prakriti or three Gunas. And as I mentioned earlier, we are not individual pedestrians on the path. There is no individual movement here. It is all a total movement of everything connected with us and no item in the world is really disconnected from us. Every thread in a cloth is connected with every other thread. When you lift one thread of a cloth, the whole cloth comes up, because of the interconnection of the warp and the woof of the cloth. Likewise, there is an internal interconnection of beings, which prevents any kind of individual effort for the sake of salvation. That is why salvation is universal, it is not individual. When you attain to the Supreme Being, you become the Universal Being. You do not go as a Mr. So-and-so or as a Mrs. So-and-so, there. So the path of Sadhana also is a cosmic effort of the soul, a subtle secret which most Sadhakas are likely to forget. It is not a small, simple, private effort of yours in the closet of your room, but a dynamic activity of your essential personality, internally connected by unforeseen relationships with everything in the cosmos. When you enter the path of the spirit, you have also at the same time entered the path of cosmic relationship. A Sadhaka is, therefore, a cosmic person. A spiritual seeker, an aspirant is a representative of cosmic situation. He is not an individual, though he looks like a person, and his Sadhana is not an individual effort. It is much more than what it appears to be on the surface. It is, as it were, the conversation between Nara and Narayana – Krishna-Arjuna-Samvada, as they call it. You and your God are face to face with each other. In Sadhana, in spiritual effort, you are face to face with your Maker. And the face of the Maker is universal. He is not in one spot, hiding himself in one corner.

So, the dance of the cosmic spirit, in its supernal effort at self-transcendence, is majestically described in the beautifully worded sonorous songs of the Devi-Mahatmya, where we are given a stirring account, a stimulating description of what Maha-Kali did, what Maha-Lakshmi did and what Maha-Sarasvati did in bringing about this evolution, transformation of the whole range of Prakriti from Tamas to Rajas, from Rajas to Sattva and from Sattva to Supreme Vijaya, mastery in the Absolute, God-realisation. All our scriptures, Puranas and Epics, all our ceremonies and celebrations, all our festivals and Jayantis – whatever be the occasion for a religious performance – all this is charged with a spiritual connotation, a significance which is far transcendent to the outer rituals which is involved in their performance. Every thought, every aspiration, every ritual and every duty of ours, every action that we perform automatically becomes a spiritual dedication of the Soul, for the sake of this one single aspiration which it has been enshrining in itself from eternity to eternity. This significance is brought out in all our Epics and Puranas. Whether in the Mahabharata or the Ramayana, whether in the Bhagavad Gita or the Devi-Mahatmya, they tell us the same account in different terminologies and with different emphases. It is always a song of the soul. The Bhagavad Gita is a song of the soul, the Over-soul speaking to the lower soul. Here again, we have a similar account of the actual Sadhana involved in the realisation of this ultimate harmony of the soul with the Over-soul. The spiritual practice of a Sadhaka is, therefore, a confronting of the three forces of Tamas, Rajas and Sattva, gradually, stage by stage, in their cosmic significance, forgetting not for a moment that we are not ‘islands’. No man is an island. You must have heard the poet’s saying: “A man is not an island.” That means he is not surrounded simply by oceans and cut off from things. He is connected with everything. This is the significance we have to read in our practical lives. This is the meaning we have to see and visualise in our personal Sadhana. And when we learn to see the significance of the presence of divinity or the universality of God even in our private actions, we are taken care of by universal forces. We need not bother about even the smallest problem of our life. Even the littlest of our difficulty will be taken care of in a proper manner by the forces that are in the world, provided, of course, that we are able to read the significance of universality even in the most private of our actions, even in the smallest and littlest of our actions. There is no such thing as a little action in the world. Everything is important. Even the most insignificant event is a very important event, ultimately. Because, hidden behind it is the ocean. This significance we have to learn to read. This is, in my humble opinion, what Gurudev Swami Sivanandaji Maharaj meant whenever he said that God-realisation is the goal of life. He was not tired of saying this throughout his life. We can see, in his earlier books especially, that they commence with the sentence: “The Goal of Life is God-realisation.” Whatever he had to say in those books, he said afterwards. So, the first thing is to remember that the Goal of Life is God-realisation. Do not forget this. The little petty tensions and turmoils and annoyances and worries and vexations are not the goal of life. They are the obstacles that come on our way, which we have to carefully obviate and go with caution, like a pilgrim who has lost his way in this wilderness of life, and yet confident at the same time that the warmth of the spiritual sun is always energising our personality and that we are never, at any time, any moment of our practice, completely cut off from that source of energy.

So, through the worship of Maha-Kali, Maha-Lakshmi, and Maha-Sarasvati, we worship Mula-Prakriti, Adi-Sakti in her cosmic dance-form of transformation, prosperity and Illumination. In the beginning, what happens to a Sadhaka? There is a necessity of self-transformation. It is all hardship, rubbing and cleaning, washing, sweeping, etc. That is the first stage through the worship of Maha-Kali, who brings about a destruction of all barriers. Then what happens? There is tremendous prosperity. You become a master and a progressive soul commanding all powers, getting everything that you want. This is the second stage. In the first stage, it looked as if you were a poor person, having nothing, very weak. But, when you overcome this weakness, by removing the barrier of Tamas, you become prosperous. Nobody can be as rich as a Yogi, you know. He can command all the powers. By a thought he can invoke all things, and this is Goddess Maha-Lakshmi working. When Maha-Kali has finished her work of destruction of opposition, Maha-Lakshmi comes as prosperity. A great Yogi is also like a royal personality, because of his internal invocations, though unconsciously done, of cosmic powers. When prosperity dawns, it looks as if the whole universe is a heaven. In the first stage, it looked like a hell. Afterwards, in the second stage, it looks like a heaven, when Maha-Lakshmi begins to work. But this also is not sufficient. Knowledge should dawn. It is not heaven that you are asking for. You want the realisation of Truth. Sarasvati will come for help and a flood of light on Truth will be thrown and you will see things as they are. There is no enjoyment, prosperity, richness, wealth or any such thing. It is Truth unconnected with yourself in the beginning, but later on inseparable from yourself. Thus, from opposition to prosperity, from prosperity to enlightenment, and from enlightenment to Self-realisation do we proceed. So, these are the truths esoterically conveyed to us in the Mantras of the Devi-Mahatmya.

Now, this Devi-Mahatmya is not merely an esoteric Epic. It is not only a great spiritual text in the form of occult lessons, occult teachings of which I have given you an outline. But, it is also a great Mantra-Sastra. Every Sloka, every verse of the Devi-Mahatmya is a Mantra by itself. I will tell you how it is a Mantra, by giving only one instance, that is the first Sloka itself. ‘Savarnih suryatanayo yo manuh Kathyate-shtamah’. This is the first Sloka – savarnih surya-tanayah. It is all a Tantric interpretation and a very difficult thing to understand. But I am giving you only an idea as to what it is all like. Surya represents fire, the fire-principle. Surya-Tanaya means that which is born of the fire-principle. What is it that is born of the fire-principle? It is the seed ‘Ra’. According to Tantric esoteric psychology, ‘Ram’ is the Bija Mantra of Agni. In the word ‘Savarnih’, ‘Varni’ means a hook; so add one hook to ‘Ram’. Yo manuh kathyate, ashtamah. Eighth letter – What is Manu? It is a letter in Sanskrit. Eight letters are Ya, Ra, La, Va, Sya, Sha, Sa, Ha. The eighth is Ha. Add Ha to it. Ha, Ra and one hook, make ‘Hreem’. Savarnih suryo-tanayo yo manuh kathyateshtamah, nisamaya tadutpattim: “You hear the glory of that,” the sage says. So, the first verse means: “Now, I shall describe to you the glory of ‘Hreem’.” This Hreem is the Bija of Devi. But, outwardly it means, “Listen to the story of the king so-and-so, who is the eighth Manu” and all that. Thus in addition to the outer meaning, there is an inner significance of the Mantra. I am giving you only the case of one Mantra. Like this, every Mantra is full of inner significance. And every Mantra is repeated by devotees for some purpose or the other. Especially, the Devi-Mahatmya is recited for averting calamities in life. Catastrophes, calamities and tensions, personal or outward, whatever they be, all these are averted by a regular daily recital of the Devi-Mahatmya. When there is war threatening a country, for example, or pestilence or epidemic spreading everywhere, or any internal tension or anxiety of any kind, the Devi-Mahatmya is to be studied; and it is a very potent remedy prescribed by seers of yore – not only for temporal terrestrial prosperity, but also for the glory of the hereafter, for illumination, for the destruction of Avidya or Ajnana, for overcoming Mala, Vikshepa and Avarana, and to be a fit recipient of the grace of the Almighty. Thus is the outer significance and the inner significance of the Devi-Mahatmya and the special meaning that it has in the life of spiritual seekers or Sadhakas. Glory to God! Glory to Sadhana! Glory to the integral character of spiritual practice! May we be blessed with this illumination, with this wisdom, with the strength to tread the path of the Spirit, to our ultimate Freedom!

Devi Mahatmya Stotra Ashtakam

Among the sthothras addressed to the mother Goddess Durga, the greatest is perhaps the Devi Mahatmya which is also known as Chandi. This book recounts the story of Durga in her several incarnations. First she came to kill the Asuras Madhu and Kaidabha at the request of Brahma, Then she came to kill the terrible Mahishasura as a result of prayers of all devas and again came to Kill the Rakshasas Shumbha and Nishumbha along with their armies. Since reading Devi mahatmya daily needs a lot of time, this sthothra summarizes the stories recounted in Devi Mahatmya in the form of an octet. It is believed reading this sthothra daily will give on the devotee the same effect as reading Devi Mahatmya itself..

Lakshmeese yoga nidhram prabhajathi bhujaga
Deesa thalpe sadad pad
Vuthpannaou dhanavou thachra vana mala mayangaou
Madhum kaidabham cha
Drustwa bheethasya dhathu stuthibira binutham,
Masu thou nasayantheem
Durgam deveem prabadye sarana maha masesha apadun unmulanaya

In times of yore,
When the Lord of Lakshmi.
Was immersed in the sleep of yoga,
On the awesome bed of the serpent,
And the primeval giants Madhu and Kaidabha,
Came out of his ear wax,
And made Brahma the creator of all tremble,
Oh Durga, thou heard his prayers,
And killed them both,
And so I am falling at your feet,
For solving all my problems great

Yudhe nirjithya daithya stribhuvanamakilam,
Yastha deeyeshu dishnyai,
Shwasthapya swan vidheyan swayamagama Abhasou,
Sakratham vikramena,
Tham saamapthyaptha mithram mahisha mapi niha
Thyasya moordhathi roodam,
Durgam devim prapadhye sarana maha masesha apadan unmoolanya

When the great Giant Mahisha,
Who defeated in war Indra the Lord of all Devas,
And By his prowess made all the three worlds, his slave,
And appointed his servants to rule over them,
You Durga, killed him along with his army, ministers and friends,
And so I am falling at your feet,
For solving all my problems great.

Viswothpathi pranasa sthithi vihruthi pare,
Devi Gora marari,
Thrasath thratham kulam na punarapi cha maha
Sankadeshwi diseshu,
Avirbhooya purasthadithi chararana namath,
Sarva geervana vargam,
Durgam deveem prapadye sarana maha masesha apadan unmoolnaya.

Hey Goddess Durga, Who is engrossed in,
Creation, upkeep and destruction of the universe,
Hey Goddess, who is personification of light,
The Gods and Devas appealed to you,
“You have saved us mother, from the danger posed,
By Great Rakshasas now by this war,
And we pray that you should save
Our progenies in future same as now”
And thou acceded to their request,
And so I am falling at your feet,
For solving all my problems great.

Hanthum Shumbham Nishumbam tridasa gana nutham,
Hemadolam himadri,
Aarudaam vyuda darpan yudhi nihatha vathim,
Dhoomra drik chanda mundane,
Chamundakhyamdhadanam upasamitha maha,
Raktha beejopasargam,
Durgam devim prapadye saranamaha,
Masesha apadan unmulanaya.

Acceding to the prayer of Gods,
Thou came to the snowy mountains,
In a golden swing,
And killed the proud Asuras of Shumbha and Nishumba,
After killing Dhoomraksha, Chanda and Munda,
Thou were called and praised as Chamunda,
And thou also killed the great scourge called Raktha Bheeja,
And so I am falling at your feet,
For solving all my problems great.

Brahmesa skanda Narayana kiti,
Narasimhendra Shakthi swa bruthya,
Kruthwa hathwa nisumbam jitha vibutha ganam,
Trasitha sesha lokam,
Eki bhooyada shumbham rana sirasi niha
Tyasithamatha Gadgaam,
Durgam devim prapadye sarana maha maseshapadan moolanaya.

Killed Thou Shumbha,
Who ruled over all devas,
Making the Shakthi* of Brahma,
Skanda, Narayana, Narasimha,
Varaha and Indra as thine assistants,
And then merged all of them within you,
And killed Nishumbha in an awesome war,
And so I am falling at your feet,
For solving all my problems great.

Uthpanna nandajethi swayam avani thale,
Shumbamanyam Nishumbham,
Bramaryakya Arunakhyam punarapi janani,
Durgamakhyam nihanthum,
Bheema, Sakambareethi, truti tharipu Gata,
Raktha danthethi Jaa thaam,
Durgam devim prapadye saranamaha,
Maseshapadan moolanaya,

You were born as daughter to King Nanda,
In this holy earth,
To kill the Rakshasas of Shumbha and Nishumba,
And also born as a bee to kill the Asura called Aruna,
And again born as the Holy Durga,
To kill the asura called Durgama,
You were famous as Bheema when you ate away asuras in fury,
You were Known as Sakabhari when you grew food from your body,
To the starving millions during a great famine,
And also known as Raktha dantha,
Because you ate the asuras Vipra Chitha,
And so I am falling at your feet,
For solving all my problems great.

Tri giunyaanam gunaanaam anusarana kala
Keeli naanavatharai,
Tri lokya trana seelaam dhanuja kula vanee,
Vahnee leela saleelaam,
Deveem sachinma mayeem tham vitharitha vinamath,
Sathree vargaaapavargaam,
Durgam devim prapadye sarana maha masesha apath unmoolanaya.

You are all the three Gunaas rolled in to one,
You play thine divine game in several forms,
You take care of all the three worlds,
As a child’s play thou decimate the asuras,
Like the fury of cyclone in the forest,
You are the personification of all that is good,
To those who bow at your feet in humility,
Thou grantest all that they want here in and after,
And so I am falling at your feet,
For solving all my problems great.

Simharoodam trinethraam kara thala vilasath,
Sankha chakrasi ramyam,
Bhakthabeeshta pradathreem ripu madana kareem,
Sarva lokaika vandhyam,
Nana alankara yuktham sasi yutha makutam,
Syamalangeem krusangeem,
Durgam devim prapadhye saranamaha asesha apath unmoolanya.

She who rides on a lion,
She who has three eyes,
She who carries the conch and the wheel in pretty grace,
She who fulfills requests of her devotees,
She who kills her enemies,
She who is venerated by all the worlds,
She who is dressed in perfection,
She who keeps the moon on her crown,
She who is black in colour,
And She who is tiny,
I am falling at your feet,
For solving all my problems great.

Trayaswa swamin ithi tri bhuvana janani,
Prarthana twayya partha,
Palyanth abhyarthanayam bhagawathi sisava,
Kinnvananya jananya,
Tathubhyam syannamasyethya vanatha vibhdha,
Ahladhi veeksha visargam,
Durgam devim prapadhye saranamaha asesha apath unmoolanya.

“There is no need to request thee Oh Durga,
To protect and save us,
For does the mother on whom they solely depend,
Ever need such a request,
And So our salutations to thee”
So pray the Gods to thee,
And so I am falling at your feet,
For solving all my problems great.

Etham santha padanthu sthavam akhila vipa,
Jjala thoolana labham,
Hrinmoha dwantha bhanu prathima makhilam,
Sankalpa kalpa dru kalpam,
Dowrgam dowargathya goratha pathu hina kara,
Prakhya mam ho gajendra,
Sroni panchasya desyam Vipula bhayadha
Kaalahitha tharkshya prabhavam.

Let this prayer to the Goddess Durga,
Which is like a wind for cotton bundle of sins,
Like a sun for pitch dark mind,
Like the divine tree granting all wishes,
Like the cool moon for the sweltering heat of poverty,
Like a lion before the elephant herd of sins,
And like the fearsome eagle before the king cobra,
Save us from all dangers,
And let all the devoted chant it always.


(Announcing as to what is being done and why?)

1. Shuklam baradaram vishnum sasi varnam Chaturbhujam,
Prasanna vadanam dyayeth sarva vignopa santhaye
Dressed in white you are,
Oh, all pervading one,
And glowing with the colour of moon.
With four arms, you are, the all knowing one
I meditate on your ever-smiling face,
And pray, “ Remove all obstacles on my way”.
2. Do pranayamam.
3. Mamopartha samastha duritha kshaya dwara, sri parameshwara preethyartham, asmakam sarvesham sakutumbanam, kshema, sthirya, veerya, vijaya arogyartham, samastha mangala vyapthyartham,
………………… nakshathre ……………. Rasou jathasya, – sarmana mama (asya yajaamanasya), Sri jagadamba prasadena, sarvath apan nivruthyartham, sarvabheeshta phala vyapthyartham, dharma Kama moksha chathurvidha phala purushartha sidhyartham, sri Mahakali, Mahalakshmi, Mahasaraswathi prasada sidhyartham, tryanga parayana poorvagam, sri devi mahatmya parayanam karishye.
For removing all my problems and for making Lord Parameshwara happy, for getting happiness stability, valour, victory, health and all good things to me and all people in my family, I(or to my master),…………………born in ………………… star, which is in ………………. Rasi, to get the blessings of the universal mother,
To remove all the dangers, to get fulfilled all my desires, to get good materialistic life and salvation, and to get the blessings of Maha Lakshmi, Maha Kali and Maha Saraswathi am reading the Devi Mahatmya along with the three angas (branches).


(Armour of the Goddess)
1. Markandeya Uvacha: –
Yath guhyam paramam loke sarva rakshakaram nrunam,
Yanna kasya Chidagyatham, thanme bruhi pithamaha.
Oh Lord Brahma (Grand father of all) Please teach me that which is secret to all the world, which is great, which gives complete protection, and which has not been told to any one.
2. Brahmo Uvacha:-
Asthi guhya thamam vipra, Sarva bhoothopakaarakam,
Devyasthu kavacham punyam tachrunushwa maha mune.
Hey great sage, There is a very secret Devi Kavacha (Armour of Goddess, which is useful to all animals and which has not been told to any one.
3. Pradhamam Sailaputhreethi, dwitheeyam Brahma Charini,
Treetheeyam Chadra Gandethi Koosmandethi Chathurthakam.
4. Panchamam Skanda Matheti shashtam Kathyayaneethi cha.
Sapthamam Kala Rathreethi Maha Goureethi Chasthamam.
5. Navamam Sidhitha proktha Nava Durga prakeerthitha,
Ukthanyethani naamani Brahmanaiva Maahaathmana.
I have with extreme happiness sung the fame of the nine mothers, Sailaputhri(The daughter of Himalayas), Brahmacharini(She who leads you to salvation), Chandra Ganda(she who hangs the crescent in her bell), Kooshmanda(She who eats away the earth with its pain and sorrow), Skandamatha(Mother of Lord Subrahmanya), Kathyayani(She who was born in the hermitage of Sage Kathyayana), Kala Rathri(She who is the end of God of death), Mahagouri(The pure white Goddess) and Sidhitha(She who gives Salvation. The great God has told these in the Vedas.
6. Agnina dahyamanasthu Sathru madhye Gatho rane,
Vishame durgame Chaiva bhayartha saranam Gatha,
7. Na Thesham jayathe kinchid asubham rana sankate,
Naapadam thasya pasyami soka dukha bhayam nahi.
He who remember these nine mothers will not suffer even if he is burnt in fire, even if he has gone to war, even if he is very sad, even if he is terribly afraid of war.
8. Yaisthu bhakthya smrutha noonam teshamrudhi prajayathe.
Any one who remembers those names with devotion is also are free of these fears and sorrows.
Pretha Samstha thu Chamunda varahi Mahishasna,
9. Indri Gaja Samaruda Vaishnavi Garudasana,
Maheswari vrushabarooda Kaumari Shikhi vahana,
10. Brahmi hamsa samarooda sarvabharana Bhooshitha,
Nanabharana Shobhadya Nano rathnopa Shobitha,
11. Drusyanthe Radhamarooda Devya Kopa Samanvitha.
Kali rides on corpses, Varahi rides on Garuda, Maheswari on bull, Kaumari on Peacock, Brahmi on a swan and all of them wear different types of ornaments and have different types of luster, wear different type of gems and are seen on the charriots with very angry faces.
(This is the description of the seven holy mothers)
Samkham Chakram, Gadham, Shakthim, Halancha, musalayudham,
12. Gedagam, thomaram chaiva parasum pasameva cha,
Kunthayudham, trishoolan cha Sarngayudhamuthamam,
13. Daithyanam deha nasaya bakthanam abhayaya cha,
Darayanthyudhanetham devanamcha hithaya vai.
They hold in their hands conch, mace, spear, plough, shield, tall spear, axe, trident, strong bow made of horns so that they can kill asuras, bless devotees and for the good of devas.
14. Mahabale, mahothsahe, Maha bhaya vinasini,
Trahi maam dushprekshya, Sathrunam Bhaya vardhini.
Hey strong Goddess, Hey enthusiastic Goddess, Hey goddess who removes fear of death, Hey Goddess who is extremely impossible to see and Hey Goddess, who increases the fear of your enemies, please protect us.
15. Prachyam Rakshathi mamaindri, agneyam agni devatha,
Dakshine raksha Vaarahi, Nairythyam thwam Gadga Dharinim.
Let Indrani (Power of Indra) protect me in the east, Agni (Female power of fire God, in the southeast, varahi (the power of varaha) in the south, and Gadgadharini (She holds a sword), in the southwest.
16. Pradeechyam varuni Rakshed vayavyam Mruga Vahini,
Raksed udecchyam Kaumari and easanyam Soola Dharini.
Let the power of Varuna (God of rain) protect me in the west, the power of wind, in the northwest, Kaumari (the power of Lord Subrahmanya) in the north and Maheswari (The power of Lord Shiva) in the Northeast.
17. Urdhwam Brahmani mey rakshed adhsthad vaishnavi Thadha,
Evam dasa disa Rakshe Chamunda Sava Vahana.
Let Brahmani (Power of Lord Brahma) protect me at the top, let Vaishnavi (Power of Vishnu) protect me below and let Chamunda who sits on a seat of Corpse thus protect me on all the ten sides.
18. Jayame Chagradha sthadhu, vijaya sthadu Prushtatha,
Ajitha vama parswe sthu Dakshine chaparajitha.
Let Jaya (She who is Victory) stand before me, let Vijaya (She who is always victorious) stand behind me, let Ajitha (She who cannot be won) stand to my left and Aparjitha (She who has never been defeated) stand on my right.
19. Shikhamudhyothini rakshedhuma moordhni vyavasthidha,
Maladhari lalate cha brovow rakshed yasawini.
Let Udhyothini (She who is ever prepared) protect my hair, Uma (goddess Parvathy) my head, Maladhari (She who wears a garland) my forehead and Yasawini (She who is famous) my eye brows.
20. Trinethra cha bruvor madhye yamaganda cha Nasike,
Sankhini chakshshor madhye, srothrayor vindhya vasini.
21. Kapalow kalika rakshed, kana moole thu sankari,
Nasikayam sugandha cha utharoshta cha charchika.
Let Trinethra (She who has three eyes) protect the space between eye brows, Yamaganda (death to God of death) protect my nose, Sankhini (She who has a conch) the space between two eyes, Dwara Vasini (She who lives deep inside) my ears, Kalika (the black goddess) my cheeks, Sankari (Wife of Lord Parameshwara) the ear lobes, Sugandha (She who smells nice) the nose bridge and Charchiga (she who is above description) outside my mouth.
22. Adhare Cha amrutha kala, jihwayam thu saraswathi,
Dandhan rakshathu Kaumari, kanda madhye thu Chandika.
Let my lips be protected by Chandra Kala, (she who wears the crescent moon) Sarawathi (Goddess of learning) my tongue, Kaumari (She who is a young girl) my teeth and chandika (she who cannot be measured) the middle of my neck.
23. Gandikam chithraganda, cha mahamaya cha thaluke,
Kamakshim Chibukam raksseth, vacham me sarva mangala.
Let my throat be protected by Chitra Ganda(She who is picturesque), Mahamaya(great enchantress) protect the small tongue, Kamakshi(She who has attractive eyes) protect my beard and voice be protected by Sarva mangala. (She who gives all that is good)
24. Greevayam Badhrakali cha prushtavamse danurdhari,
Neelagreeva bahikante nalikam nalakoobhari.
25. Gadga dharinyobhou skandow bahu me vajra dharini,
Hasthayor dhandini rakshed ambika cha anguleeshu cha.
Let Badrakali (the black goddess who protects) protect my neck, Neelagreeva (the goddess who is blue) protect the back portion of my neck, Nalakoobari protect the neck joint, Gadgadharini (She who holds the sword) protect my shoulders, Vajradharini (She who holds Vajrayudha) protect my arms, dhandini (She who punishes) protect my hands and Ambika (she who is the mother of the world) protect my fingers.
26. Nakham sooleswari raksheth kukshow rakshet naleswari,
Sthanou rakshet mahadevi mana soka nasini.
Let Sooleswari (she who holds the spear) protect my nails, Naleswari protect my abdomen, Mahadevi (The great goddess) protect my breasts and let Soka nasini (She who destroys sorrows) protect my mind.
27. Hrudayam lalitha devi hydhare shoola dharini,
Nabhim cha kamini raksheth, guhyam guhyeswari thadha,
Let Lalitha (The goddess who is easy to attain) protect my heart, let Sooladharini (She who holds the trident) protect my stomach, Kamini (She who is lovable) protect my belly and let Guhyeswari (She who is secret) protect my reproductive organs.
28. Bhoothanatha cha medram cha gudham mahisha vahini,
Katyam bhagagavathi rakshed januni vindhya vasini.
Let my penis be protected by Bhoothanada (She who is the ruler of all beings), my behind protected by Mahisha vahini, (She who rides on buffalo) my thighs by Bhagawathi (She who is the goddess) and knees be protected by Vindhyavasini. (She who lives on Vindhya Mountains)
29. Jange mahabala proktha janumadhye vinayaki,
Gulphayor narasimhi cha padha prushte amithoujasi.
30. Padamanguli sreedhari cha padadasthalavasini,
Nakhan damshtra karali cha kesamscaivordhwa kesini.
Let my knee cap be protected by Mahabala (she who is very strong) who has been mentioned in the Vedas, the centre of the knee be protected by Vinayaki, (She who helps us carry out things without obstruction, the forelegs be protected by Narasimhi)(The female power of Lord Narasimha), the top of the feet be protected by Amithoujasi, the fingers of the feet be protected by Sreedhari (She who holds Maha lakshmi), the bottom of the feet by Thalavasini, Nails of the feet by Karali (She who is black with anger)and hair all over the body by Oordhwakesi. (Goddess having long hair)
31. Roma koopani Kaubheri twacham Vageeswari Thadha,
Raktha majjavasa mamsanya asthi medhamsi parvathi.
Let the hair pores all over the body be protected by Kaubheri (The female power of the of Kubhera), skin be protected by Vagheeswari, (The goddess of words) and let Parvathy (The daughter of the Mountain) protect my blood, flesh, juices bones and fat.
32. Andhrani kala Rathrischa, piuthancha makuteswari,
Padmavathi padma kose kaphe choodamani sthadha.
Let my intestines be protected by Kala Rathri, (Goddess of Dark night) the bile be protected by Magudeswari, (Goddess who wears a crown, heart be protected by Padmavathi)(Goddess who sits on lotus) and let Choodamani (Goddess who is a great gem) protect my phlegm
33. Jwalamukhi nakha jwalam abhedya sarva sandhishu,
Shukram brahmani me rakshed chayam chathreswari Thadha.
Let the shine of my nails be protected by Jwalamukhi (She who has a face of a flame), all the joints be protected by Abhedya (She who cannot be injured), shadow be protected by Chatreswari (She who is like an umbrella) and Oh Brahmani (The female power of Lord Brahma) protect my semen.
34. Ahankaram Mano budhim rakjsha me dharma charini,
Pranapanou thadha vyana samana dhanameva cha,
35. Yasa keerthim cha Lakshmin cha Sadha rakshathu Chakrini,
Gothram Indrani me raksheth pasunme raksha Chandika.
Hey Dharmacharini(she walks on the path of Dharma), please protect my mind, intellect and my ego. Let the winds of the body viz. Prana, Apana, Vyana, Samana, Udhana. as well as fame, good name and wealth be protected by Chakreswari(She who wields the holy wheel). Hey Indrani(The female power of Lord Indra) protect my progeny and Hey Chandika(She who cannot be measured) protect my cows.
36. Puthran Rakshed Mahalakshmi, Bharyam Rakshadu Bhairavi,
Margam Kshemakari rakshed dwijaya sarvatha sthitha.
Let Maha Lakshmi protect my sons, Let Bhairavi (Another name for Parvathy) protect my wife and let my way be protected by Kshemakari (She who looks after) who is victorious and lives everywhere.
37. Raksha heenanthu yath sthanam varjitham kavachena thu,
Thad sarvam raksha me devi jayanthi papa nasini.
Whichever part does not have protectio, let all those be protected by you goddess who is the greatest and who destroys sins.
38. Padamekam na Gachethu yadi chedh cha Shubatmana,
Kavachenavyatho nithyam yathra yathra hi gachathi.
39. Thathra thathratha labascha vijaya saarva kamika,
Yam yam chinthayathe kamam tham tham prapnothi nischitham.
The one, who wishes all good to happen to him, should not walk a step without this Armour. One who travels to any direction protected by this armor will earn lot of money, get all sort of victory and definitely get all his wishes fulfilled.
40. Paramaiswaryamathulam prapsyathe bhoothale pumaan,
Nirbhayo jayathe marthya samgrameswaparajitha.
The man will get unmatched wealth and all human beings that chant this will walk without fear, being victorious in all wars.
41. Trilokye thu bhaveth poojya kavachenavutha puman,
Idanthu devya kavacham devanam abhi durlabham.
42. Ya padeth prayatho nithyam trisandhyam sradhayan witha,
Daivikale bavethasya trilokye cha aparajitha.
43. Jived varsha satham sagramapamruthyu vivarjitha,
Nasyanthi vyadhaya sarve lutha visphotakadhaya.
44. Sthavaram jangamam chapi kruthrimam chapi yadvisham,
Abhicharani sarvani manthra yanthrani bhoothale,
45. Bhoochara khecharas chaiva jalajaschoupadashika,
Sahaja kulaja mala dakini sakini sthadha,
46. Antharikshachara ghora dakinyancha maha bala,
Gruha bhootha pisachascha yaksha gandarwa rakshasa.
47. Brahma rakshasa vethala Koosmanda bhairavadhaya,
Nasyanthi darsanathasya kavache hrudhi samsthithe.
He who daily reads this Armour of the Goddess, which is even difficult for devas to obtain, in dawn, noon and dusk with devotion would be able to realise the goddess in person. He would live for one hundred years without getting defeated in all he three worlds with no untimely death in his family. This would destroy all the poxes. All the effects artificial poisons with temporary and permanent effects would be destroyed. All the black magic done in this world, and the bad spirits which travel on the earth and in the sky, which are made in water, which can be created and which hear the suggestions like Kulaja, Mala, Shakini and dakini, the terrible spirits which travel in the ether, the ghosts which reside in the home, yakshas, gandarwahas, Rakshasas, Brahmarakshasas, Vetalas Koosmandas and Bhairavis will be destroyed by the sight of such a man.
48. Manonathir bhavedragna thejovrudhi karam param,
Yasahasa vardhathe sopi keerthi manditha bhoothale.
The king would honour him and for he will have the glitter of divine power and his fame will increase in this materialistic world.
49. Japeth sapthasathim chandim kruthwa thu kavacham pura,
Yavad bhoomandalam dathe sasaila vana kananam.
50. Thavathistathi medhinyam santhathi puthra pouthriki,
Dehanthe paramam sthanam yath surair abhi durlabham.
Prapnothi purusho nithyam mahamaya prasadatha.
After reciting this Armour of the Goddess if one recites The “Devi Mahatmya (also called Chandi or Durga Sapthasathi) he would live in this world (Surrounded by forests and mountains) with sons and grand sons and in the end attain that salvation which even gods cannot get.

Devi Kavacham Samaptham
Thus ends the Armour of the Goddess.


(The fountain of prayer to the Goddess)
1. Jayanthi mangala kali bhadrakali kapalini,
Durga kshama shiva dhathri swaha swadha namosthuthe.
Salutations to you who is Jayanthi, Mangala, Kali, Bhadrakali, Kapalini, Shiva, Dhathri, Swaha and Swadha.
2. Madhukaidabha vidhravi, vidhathru varadhe nama,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey goddess who killed Madhu and Kaidabha and who gave boons to Brahma, give me looks. Give me victory, give me fame and destroy my enemies.
3. Mahishasura nirnasa vidhathri varade nama,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi
Hey Goddess who killed Mahishasura and who gave boons,. give me looks. Give me victory, give me fame and destroy my enemies.
4. Vandidhamgriyuge, devi, devi sowbhagya dhayini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess who has a feet which is worshipped by Gods like Brahma and Goddess who gives all luck, give me looks. Give me victory, give me fame and destroy my enemies.
5. Raktha Bheeja Vadhe, devi, Chanda Munda Vinasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess who killed Raktha Bheeja, Hey Goddess who killed Chanda and Munda, give me looks. Give me victory, give me fame and destroy my enemies.
6. Achinthya roopa Charithe, Sarva Shathru vinasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess who has unbelievable looks and history, Hey Goddess who kills all enemies totally, give me looks. Give me victory, give me fame and destroy my enemies.
7. Nathebhya Sarvadha bhakthya chandike pranathayame,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess for all those who salute you and to me who salutes you now, give me looks. Give me victory, give me fame and destroy my enemies.
8. Sthuvadbhyo bakthi poorvam thwam chandike Vyadhi nasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess who cures all diseases to those who sing your praise with devotion, give me looks. Give me victory, give me fame and destroy my enemies.
9. Chandike sathatham ye twamarchanyantheeha bhakthitha,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess Chandika, to all those who worship you with devotion, give me looks. Give me victory, give me fame and destroy my enemies.
10. Dehi sowbhagyam arogyam, dehi devi param sukham,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess give me health and good luck and also that happiness which is eternal, give me looks. Give me victory, give me fame and destroy my enemies.
11. Videhi dwishatham nasam, videhi bala muchagai,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess, destroys all my enemies, give me great strength, give me looks. Give me victory, give me fame and destroy my enemies.
12. Videhi devi kalyanam videhi vipulam sriyam,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess give me all well meaning things, give me great wealth, give me looks. Give me victory, give me fame and destroy my enemies.
13. Vidhyavantham yasasvantham lakshmivantham janam kuru,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess make your devotees with education, fame and wealthy, give me looks. Give me victory, give me fame and destroy my enemies.
14. Prachanda daithya darpagne, Chandike pranathaya me,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Chandike, who destroyed the pride of the very heroic Rakshasas, give me looks. Give me victory, give me fame and destroy my enemies.
15. Chathurbhuje, chathur vakthra samsthuthe, parameswari,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess who has four hands, who is praised by Lord Brahma himself, give me looks. Give me victory, give me fame and destroy my enemies.
16. Krishnena samsthuthe devi, saswad bakthya thwam ambike,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess who was praised by Lord Krishna similarly, give me looks. Give me victory, give me fame and destroy my enemies.
17. Himachala sutha nadha poojithe parameswari,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess who is being worshipped by Lord Shiva, give me looks. Give me victory, give me fame and destroy my enemies.
18. Sura sura sirorathna nigrushta charanembike,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess who has a feet before which asuras and devas fall, give me looks. Give me victory, give me fame and destroy my enemies.
19. Indrani pathi sad bhava poojithe parameswari,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess who is being worshipped by the husband of Indrani with devotion, give me looks. Give me victory, give me fame and destroy my enemies.
20. Devi, prachanda dhor dhanda daithya darpa vinasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey goddess who destoryed the ego of the great Asuras having huge arms and weapons, give me looks. Give me victory, give me fame and destroy my enemies.
21. Devi bakthajanodhama dathanandodhaye ambike,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.
Hey Goddess who gives salvation to your devotees, give me looks. Give me victory, give me fame and destroy my enemies.
22. Patneem manoramam dehi, mano vruthanu sareenim,
Tharinim durga samsara sagarasya kuloth bhavam.
Hey Goddess give me a very pretty wife, who would obey my mind, who would help me cross this unfathomable sea of material life and who will make my mind happy.
23.Idham sthothram padithwa thu Maha sthothram paden nara,
Sa thu saptha sathi samkhya vara mapnodhi sampadham.
A man who reads this prayer and then reads “Devi Mahatmya” would get great material and spiritual wealth.


(The nail of the goddess)
(Since the chanting of Devi Mahatmya leads to all the luck and good things in the world and at the end salvation Lord Prameshwara, decided to impose certain conditions to get that full benefit. This is the nail that he has put.)
Rishir Uvacha:-
1. Vishudha gnana dehaya trivedi divya chakshushe,
Sreya prapthi nimithaya nama somardha dharine.
The sage told:-
My salutations to that Parameshwara(The greatest lord) who is in the form of doing extreme penance, who has three holy eyes, who is the prime cause leading to salvation and who wears the crescent.
2. Sarvamethad vijaniyath manthranam abhi keelagam,
Sopi kshemavapnodhi sathatham japa thathpara.
3. Sidhyunthyuchadanadheeni vasthuni sakalanyapi,
Ethena sthuvadham devi sthothramathrena sidhyathi.
For getting victory in reading the Devi Mahatmyam, reading this would remove all the spokes in the way of getting result.. He who reads this also gets good times and gets all those which are not attainable. Even to one who praises Goddess with only Devi Mahatmya, she becomes pleased.
4. Na manthroushadham thathra na kinchid api vidhyathe,
Vina japyena sidhyatha sarvamuchadanadhikam.
5. Samagranyapi sidhyathi, loka sanka mimam hara,
Kruthwa nimanthrayamasa sarvamedhamidham shubham.
That man needs no other chant(Devi mahatmyam) or medicine,Without any other he would realise all his needs. He gets realised fully all his wishes, for The great god(Shiva), taking in to account the normal doubts among people, after composing this Keelaga also made it not necessary for him to read others.
6. Sthothram vai Chandikayasthu thacha guhyam chakara sa,
Samapthirna cha punyasya tham yadavaniyanthranam.
The Lord Parameshwara made the “Devi Mahatmya” as secret and since there is no end to the blessings that can be received by it, made the method of reading it very secret.
7. Sopi kshemamapnothi sarvameva na samsaya,
Krushnayam vaa chaturdasyam ashtamyam va samahitha,
8. Dadthi prathi gruhnathi nanyaidaisha praseedathi.
Itham ropena keelena Mahadevena keelitham,
9. Yo nishkeelam vidayainam nithyam japathi samsphutam,
Sa sidha sagana sopi gandharvo jayathe avana.
There is no doubt that he gets all comforts. He has to observe with complete concentration all the necessary charities and rules laid down for the chanting on the fourth or fourteenth day after the NEW moon. Unless he does that the goddess will not be pleased with him.. This has been fixed like a driving nail by Lord Parameshwara. He who reads it without this would become one of the assistants of the Goddess.
(Because God thought just by chanting this every body would become equal to gods, whether they are good or bad, he has put this condition. (nail). He has told that this japa has to be done on Krishna ashtami or Krishna Chathurdasi. Before the Japa he should give away all his wealth to the goddess and receive back from her as prasada that which is just sufficient for him. He should then do the chanting with full concentration and according to the method prescribed. If he does like that, then only he will get the full effect of chanting the manthra. )
10. Na chaivapyata thasthasya bhayam kwapeeha jayathe,
na apamruthyu vasam yathi mrutho mokshamapnuyath.
He will have no fear any where in the world, he will never be subject to untimely death and after death he will attain salvation.
11. Jnathwa prabhya kurveetha hyakurvano vinasyathi,
Thatho jnathtwaiva sambannamidham prabhyadhe budha.
This method should be understood well and then only the chanting should be started. If it is not done this way it will not be effective. So learned people do this way.
12. Soubhagyadhi cha yath kinchid drusyathe lalanajane,
That sarvam that prasadena thena japyamidham shubham.
Even ladies who do not know the method by chanting it will get some small benefits like beauty. So this has necessarily be chanted.
13. Sanaisthu japyamane asmin sthothre samathi ruchagai,
Bhavathyeva samagrapi thatha prabhyameva thath.
If this is chanted without sound you will get riches and if chanted loudly complete wealth could be got and so this should be chanted loudly.
14. Iswaryam yath prasadena soubhagya maraogya sampada,
Sathruhani paro moksha sthuyathe saa na kim janai.
How is it that with this knowledge that this chanting would lead to wealth, luck, heath and destruction of ones enemies, some people are still not chanting it?
Devi Keelagam Samaptham
The nail of the Goddess ends.

Sri Devi Mahatmyam
Prathama Charitham
(First Part)
Pradhmao adhyaya: Madhu Kaidaba Vadha Varnanam
Chapter 1: Description of Killing of Madhu and Kaidabha.
1. Markandeya Uvacha:-
Savarni Surya thanayo yo Manu Kadyatheshtama,
Nisamaya Thad uthpathim vistharath gadatho mama.
Makandeya told: –
Please hear from me about the origin of Savarni who is the son of Sun god and the eighth Manu in detail.
(There were fourteen Manus who ruled the world. The seven before Savarni were Swayambhuva, Swarochisha, Uthama, Thapasa, Raivatha, Chakshusha and Vaiwaswatha. Markandeya was the son of Sage Mrukandu and was telling this story to another sage called Bagoori. Some versions have two additional slokas regarding the announcement of Sage Sootha that Jaimini the disciple of Vyasa approached Sage Markandeya and requested him to tell the story of Devi Mahatmya)
2. Maha mayanu bhavena Yadha manwantharadhipa,
Sa Bhabhuva maha bhaga, Savarnisthanayo rave.
Please hear in detail how that very famous and lucky Savarni who was the son of Sun God became the king for 71 sets of four yugas with the blessing of the great goddess in whom the entire world rests.
3. Swarochishanthare poorvam Chaithra vamsa samud bhava,
Suradho Nama Rajabuth samasthe Kshithi mandale.
During ancient times and in the time of Manu Swarochisha, Suradha who belonged to the clan of Chaithras became king of the entire earth. (Swarochisha was the second Manu)
4. Tasya palayatha Samyak praja puthra nivaurasan,
Bhabhuvu sathruvo bhoopaa kola vidwamsina sthatha.
To him who looked after his people like his own sons, the Kola Vidhwamsi kings became enemies
The Kola Vidhwamsi kings might indicate any of the following
Kings belonging to Kola dynasty
Kings from another capital city called Kola
The Greeks who killed pigs(kolas)
5. Thasya thairabhavadhyuddham athi prabhala dandina,
Nyunairapi sa thairyudhe kolavidwamsibhirjjitha
Though extremely learned in war, he was defeated in a war with the kola vidhwamsi kings who were not experts in war.
6. Thatha swapurmayatho nija desadhipobhavath
Aakrantha sa maha bhaga stai sthadha prabhalaribhi.
Attacked by those famous enemy kings, that great one reached his city and became a king to it. (Being defeated, he lost his kingdom and became the chief of his native city only. )
7. Amathyair bhalibhir dushtai dhurbalasya dhurathmabhi,
Koso bhalam chapahrutham thathrapi swapure satha.
His powerful and bad ministers took away his treasury and army from him who was powerless in his city.
8. Thatho mrugaya vyajena hruthaswamya sa bhoopathi,
Ekaaki, hayamaruhya jagama gahanam vanam.
Afterwards that king, who had lost his kingdom, reached the dark forests alone on a horse under the pretext of hunting.
9. Sa thatrasrama madraksheed dwija varyasya medhasa,
Prasantha swapadhakeernam muni sishyopashobhitham.
There he saw the hermitage of the great Brahmin Sumedhas, which was populated by peaceful animals and was shining, with his disciples.
10. Tasthow kamchit sakalam munina thena sathkrutha
Ithaschethascha vicharam sthasmin munivarasrame.
Under the hospitality of the sage in the hermitage that king lived there for some time traveling here and there.
11. So chinthayathada thatra mamathwakrushta chethana,
Mathpurvai palitham poorvam mayaheenam puram hithath.
Mind attracted by egoism, he thought as follows. That city which was looked after by my ancestors is definitely not mine now.
12. Mad bhrtyai sthaira sad vruthyair dharmatha palyathe na va,
Na jaane sapradhano me soorahasthi sadamadha.
13. Mama vairi vasam yaatha kaan bhogaanupa lapsyathe.
“I do not know whether my citizens are being properly looked after by my servants who are with bad character. Nor do I know how my chief of elephant brigade who is a exuberant and heroic fares in the hand of my enemies.”
14. Yea Mamanugatha nithyam prasada dhana bhojanai
Anuvrathim Druvam they kurvanthyanya mahi brutham.
“It is definite that those who lived out of recognition, wealth and food given by me, are living by serving other kings.”
15. Asmyagwaya Seelasthai kurvathbhi sathatham vayam,
Sanchitha sothi dukhena kshayam koso gamishyathi
Ethachanyacha sathatham Chinthayamasa Parthiva.
“Because those spendthrifts because of their bad habits always spend, my treasury would become soon empty. ” thus worried the king.
16. Thathra viprasramaabhyase Vaisyamekham dadarsa sa,
Sa prashtasthena kasthwam bho hethuschagamanethra ka.
That king saw near the sage’s hermitage a Vaisya(One who belongs to the community of business people) and asked him, “Who are you? And why have you come here?”
17. Sasoka iva kasmathwam durmana iva lakshyase.,
Ityakarnya vachasthasya bhoopathe pranayo ditham.
18. Prathyuvacha sa tham vaisya prasrayavanatho nrupam.
To the loving question by the king as to why he was sad and appeared with a disturbed mind, that Vysya with humility told the king.
19. Vaisyo Uvacha:-
Samadhirnama Vysyo Aham uthpanno dhaninam kule,
Puthra dharairnirasthascha dhanalobhada sadhubhi,
Viheenaswajanairdharai puthrairadhaya me dhanam
20. Vanambhyagadho dukhee nirasthaschapthabandhbhi.
Vaisya told:-
“I am Vysya called Samadhi, born in a rich family. Because of intense desire for money, I was robbed of all my wealth and driven out by my wives and sons who were of bad character. Thus I, without my wives sons and forsaken by my intimate friends, have arrived in this forest with intense sorrow. ”
21. Pravruthim swajanacha dharanam chaathra samsthitha,
Kim nu thesham gruhe, ksemakshemam kim nu sampratham,
22. Kadam they kim nu sad vrutha durvrutha kim ne mey sutha.
“I do not know sitting here, about the well being of my sons, wives and other relatives. I do not know whether they are happy or suffering in their homes. I do not know whether my sons are well behaved or of bad character. ”
23. Rajo Uvacha
Yair nirastho Bhavan Lubhdhair puthra dharadhibhir dhanai,
Theshu kim bhavatha snehamanubhadnadhi manasam.
The king told:-
“You have been driven out by your sons and wives due to their intense longing for money. Why is it your mind still loves them?”
24. . Vysya Uvacha
Evaethadyadha praha bhavanasmadgatham vacha,
Kim karomi na bhadnathi mama nishtooratham mana.
Vaisya told:-
“Whatever has been told by you are the truth but somehow my mind does not take recourse to cruel hatred.”
25. Yai ssandhyajya pithru sneham dhanalubdhair nirakruthai,
Pathi swajana hardamcha hardhi theshweva me mana.
My mind still has love for those, who have driven me out forsaking love towards father, love towards husband and love towards ones own people.
26. Kimethannabhi janami jananabhi maha mathe,
Yath prema pravanam chitham viguneshwabhi bandhushu.
Hey great soul, though I am intelligent, my mind has love towards those relations who are not good. I am not able to understand why.
27. Tesham kruthe mey niswaso daurmanasyam na jayathe,
Karomi kim yanna manastheshwa preethishu nishtooram.
Because of them I have hard breath and deep sorrow but my mind is not cruel on them who do not have love for me.
28. Markandeya Uvacha:-
Tathasthou sahiothou vipra, tham muneem samupasthithou,
Samdhir nama vysyo asou sa cha parthiva sathama.
Markandeya told:-
Hey Brahmin, after that the Vysya called Samadhi and that great king joined together and went near that sage.
29. Kruthwa thu thou yadha nyayam yadarham thena samvidham,
Upavishtou kadha kaschit chakrathu r vysya parthivou.
The Vysya and the king after holding conversation with the sage according to etiquette told him some news and stories.
30. Rajo Uvacha
Bhagavatswamaham prashtu michakyam vadasya that,
Dukhaya yanme manasa swa chitthaaya thathaam vinaa.
Hey great soul, I want to ask you a question. Why is it that my mind is not under my control? Why does it create sorrow for me? Please tell me this secret.
31. Mamathwam gatha rajhyasya rajayangeshwakhilesh bhi,
Janathophi yadagnasya kimethan muni sathama.
Hey great sage, though I am wise, I who have lost my kingdom feel attached to my kingdom. Why is this happening?
32. Ayamcha nikrutha puthrai dharair bruthyai sthadhoth jaditha,
Swajanena cha samthyakthastheshu hardhee thadhaapyathi.
This Vysya who has been forsaken by his children, wives servants and his own people is also feeling very much attached to them.
33. Eva mesha thadahamcha dwapyathyantha dukhithou,
Dushta doshepi vishaye mamathwakrushta manasa
Though he and myself, in spite of our finding bad qualities in a matter, our mind is being attracted by that matter and both of us are becoming sad.
34. Thal kimethan maha bhaga, yan moha gnaninorapi,
mamaasya cha bhavtheysha vivekandhasya moodatha.
Hey great wise soul, why is it that this foolish quality of an unwise individual has come to him and me who both are wise people.
35. Rishir Uvacha:-
Gnanamasthi samasthasya janthor vishaya gochare,
Vishayascha Maha bhaga, yathi chaivam prudhak prudhak.
The sage told:-
All animals born in the world have knowledge of present activity. But great soul, this knowledge is of different types.
36. Divandha pranina kechith rathravandha sthadapare,
Kechi diva thadha rathrou pranina sthulya drushtaya.
Some animals are blind during day, some blind during night but there are also animals that can see equally both in day and night.
(The sage says that just because some are blind at night or day or not blind either at night or day, their passion and desire does not change. )
37. Gnanino manuja sathyam kinnathe nahi kevalam,
Yatho hi gnanina sarve pasu pakshi mrugadhaya.
It is truth that men are wise but they are not the only wise ones.. Even cow, birds and wild animals are also wise.
(The sage tries to tell that wisdom is always mixed with wrong knowledge or ignorance. This is true in all cases including man)
38. Gnanancha than manushyanam yathesham mruga pakshinaam,
Manushyanancha yathesham thulyamanya thadho bhayo.
Whatever wisdom an animal or bird has, that wisdom man also has. Similarly whatever special knowledge man has for his needs, the bird and animal also have just sufficient to their needs. Except this special knowledge other knowledge (about food, sleep and making love) is same for man and animals and birds.
39. Gnaneapi sathi pasyaithan pathangamchaava changushu,
Kana moksha druthan mohad peedyamannanapi Kshudha
Though they know that their hunger will be quenched only if they eat and though they suffer due to hunger, observe that the birds due to their attachment keep pieces of food on the beaks for their little ones
40. Manushya manuja vyagra, saabilaaksha suthaan prathi,
Lobhaath pratyupakaraya nanvethaan kim na pasyasi.
Hey lion among men, Man shows affection to their sons with a hope that they would help them in their need. But are you not seeing these birds?
(The sage points out that birds do this action without any expectation. )
41. Thadapi mamathaavarthe mohagarthe nipaathitha,
Mahamaya prabhavena samsara sthidhikarrina.
In spite of that due to the power of the great enchantress, man is pushed in to the whirlpool of attachment and the pit of affection and observes the rules of human life.
42. Thannathra vismaya karyo yoga nidhra Jagatpathe,
mahamaya harescaithathaya sammohyathe jagat.
The great enchantress is but the yogic sleep of Vishnu, the lord of the universe. That enchantress enchants the entire world and so you need not wonder about your reaction.
(Devas do not sleep but take away their senses from happenings and forget about the world. This is the yogic sleep. )
43. Gnaneenam aapi chethamsi devi bhagawathi hi sa,
Baladakrushya mohaya mahamaya prayachadhi.
That famous lady Maha Maya (great enchantress) who is personification of all riches, draws the minds of even those who have special knowledge and make them behave with baser instinct of affection.
(When she can draw the instincts of those blessed with special knowledge, she can do it easily in case of people like you. )
44. Thaya visrujyathe viswam trilokyam sa characharam,
Saisha prasanna varada nrunaam bhavathi mukthaye.
She creates the three worlds with its movable and immovable things and though she is the cause of this attachment if she becomes pleased she grants salvation to human beings.
45. Saa vidhya parama mukther hethu bhootha sanathani,
Samsara bandha hethuscha saiva sarveshwareshwari.
She is the greatest knowledge, which is the cause of salvation, and she also is the ignorance that leads to attachment with the mundane world. Also she is the goddess of all gods.
46. Rajovacha:-
Bhagawan kaa hi saa devi, mahamayethi yaam bhavan,
Braveethi kadamuthpanna saa karmasyasscha kim dwija.
The king told:-
Hey Godly person, who is this holy lady who was mentioned by you as the Great enchantress? Where from was she born? Hey twice born, what are her duties?
47. Yath prabhava cha saa devi yath swaroopa yaduthbhava,
Thath sarvam srothumichami twatho Braavidhamvara.
Hey one of the chiefs among those who know Brhama(Ultimate truth), what are the powers of that holy lady, how does she look like and wherefrom was she born? Be pleased to tell me all these.
48. Rishir Uvacha:-
Nithyaiva saa Jagat moorthisthaya sarvamidham thatham,
Thadapi that Samudpathir bahudha sruyatham mama.
The sage told:-
That holy lady who is of the form of the universe is permanent and she has created this entire world. But be pleased to hear from me how she took form in several cases.
49. Devaanam karya sidhyartham Aavirbhavathi saa yadha,
Uthpannethi thada loke saa nithyaapyabhidheeyathe.
Though that holy lady exists permanently, whenever she appears in the world for helping the Devas, it is told that she was born at that time.
50. Yoganidhraam Yada Vishnur jagathyakaarnavikruthe,
Aastheerya seshamabhajath kalpanthe bhagwan Prabhu
51. Thadha dwavasuraou ghorou vikhyatho Madhu Kaidabhou,
Vishnu karna maloth bhoothou hanthum brahmanamudhyathou.
When the great Lord Vishnu entered in to his yogic slumber[1] on the bed of Sesha, the great snake which was lying over the single ocean (the earth and sea transformed thus at the end of the world (deluge)), out of the ear wax of Vishnu two famous and terrible Asuras called Madhu and Kaidabha rose with an intention of troubling Brahma.
(Sesha also indicates that it was the only thing remaining after the deluge. )
52. Drushtwa Thavasurou Chogrou prasuptham cha Janardhanam,
Thushtava yoganidhram thamekagra Hrudya Sthitha
53. Vibhodhanarthaya Harer hari nethra kruthalayam
Visweswareem Jagad dathreem Sthithi Samhara karineem
54. Nidhram Bhagawathim Vishnor athulam Thejasa Prabhu
That Lord Brahma who was the lord of all men sitting on the lotus flower originating from the belly of Vishnu seeing those two Rakshasas and also seeing that lord Vishnu was in deep yogic slumber prayed that “Yoga Nidhra,” who is omnipresent, who creates, looks after and destroys people, who is incomparable and who lives within the eyes of Vishnu, with an intention of waking up Vishnu.
55. Brahma Uvacha:-
Twam Swaha, twam Swadha, Twam hi Vashatkara swarathmika,
Sudha Twam Akshare Nithya, tridhamathrathmika sthidha.
Brahma old,
You are one who satisfies Gods (Swaha is also the name of the wife of fire God), You are one who satisfies our manes, (swadha is the food of manes) You are the sound Vashat (the sound of fire sacrifice), you are the personification of heaven, you are Amrutha (Nectar) and you are half syllable of the three letters AA, UU and MA.
56. Ardha Mathra Sthitha, Nithya, Yanucharya, viseshatha,
Twameva Saa, thwam Savithree, Twam Devi, janani para,
You live in the half syllable “OM”, you are ever living, specially you are the one whose name cannot be told, You are Gayathri, and holy lady, you are the great mother of us all.
57. Twayaithat Dharyathe Viswam, twaithat srujyathe Jagat,
Twaiythat palyathe Devi, twamatsyanthe cha sarvadha.
Hey holy Goddess, this universe is created by you, this universe is looked after by you, and at the end you destroy this universe and thus this world is carried by you again and again.
58. Visrushtou Srushti roopa thwam, Sthithiroopa cha palane,
Thadha samhruthiroopanthe Jagathosya Jagan maye.
You are the all pervasive in this universe, you are the creator in creating the universe, you are the administrator in looking after the universe and you are the personification of the destruction at the end.
59. Maha Vidhya, Maha Maya, Maha Medha, Maha Smruthi,
Maha moha cha Bhavathi Mahadevi Mahasuri.
You are the great knowledge, you are the great enchantress, and you are the great power of knowing, you are the great knowledge of Vedas, you are the great passion, you are the great goddess and you are the great power behind Gods.
60. Prakruthi sthwam, hi sarvasya gunathraya vibhavani,
Kala rathrir Maha Rathrir Moha Rathrischa Dharuna.
You are mother nature which differentiates between the three qualities of Sathwa(spiritual),, Rajasa(materialistic) and Thamo(baser) instincts, you are the final night of deluge, you are the last night of Brahma, and You are the base darkness which makes one do that action which should not be done,
61. Thwam Srees thwam easwari, thwam hree sthwam budhir bhoda lakshana,
Lajja pushtisthadha thushtisthwam santhi kshanthireva cha.
You are Goddess Lakshmi, you are the wife of Lord Shiva, you are shyness, you are the intellect helping to take definite decision, you are the intellect which makes us hesitate to take decisions, and similarly you are happiness, solace and patience.
62. Gadgini, Soolni, Ghora, Gadhini, Chakrini, Thadha,
Sankhini, Chapini, bhanabhoosundi, parigayudha.
You are one with sword, you are one with spear, you are one who carries a head in one hand, you are one with mace, you are one with a wheel, you are one with a conch, you are one with a bow and similarly you are one with arrow, with shield and with Bhoosundi.
(This indicates that she has ten hands. )
63. Sowmya sowmyathara sesha Sowmyestha Athisundari,
Paraparaanaam parama thwameva parameshwari.
You are one with face full of grace and happiness, you are one with more patience, you are the most pretty among all pretty things, and you are greater than all gods are and you are the wife of Lord Shiva.
64. Yacha kinchith kwachidvasthu sadasadwaakhilaathmikhe,
Tasya sarvasya yaa shakthi sa twam kim sthuyase thada.
Soul of all that is in this world, I am praying to you because you are the power behind even the smallest living and thing without life.
65. Yayaa twayaa Jagat srushta jagat pathathi yo jagat,
Sopi nidhravasam neetha kasthwam sthothumiheswara.
You have made that Lord Vishnu who creates, looks after and destroy, asleep. Because of that who among this world capable of praying you?
66. Vishnu sareeragrahana maha meesana eva cha,
Kaarithastheyatho athasthwam ka sthothum sakthiman bhaveth.
You have taken over the body of Lord Vishnu Lord Rudra and me. Because of this who in this world would become capable of praying you?
67. Saa twamitham prabhavai swairudharai devi, samsthutha
Mohayaithou duradarshavasurou madhu kaidabhou.
Being thus prayed with all your great qualities, please make the bad Asuras viz. Madhu and Kaidhabha in to senseless beings.
68. Prabhodamcha Jagat Swami niyatham achyutho laghu
Bhodascha kriyathamasya hanthumethou mahasurou.
Lei Achyutha the lord of all the world wake up quickly. He also should be given the enthusiasm and strength of wisdom to kill these great Asuras.
69. Rishir Uvacha:-
Evam sthutha thada devi thamasi thathra Vedasa,
Nethrasya Nasika Bahu hrudayebhya sthudhorasa.
70. Nirgamya darsane thasthou Brahamno avyaktha janmana.
The sage told:-
Thus being praised and prayed By Brahma sitting on the lotus originating from Vishnu’s belly, that holy lady who is the soul of sleep and who has baser qualities came before Brahma from the eyes, face, nose, hands, heart and the soul of Vishnu for the sake of waking up Vishnu and for killing Madhu and Kaidaba.
71. Ekarnave ahisayanathatha thatha sa daruse cha thou,
Madhu kaidabhou durathmanava athi veerya parakramaou.
72. Krodha Raktha Kshanou hanthum brahmanam janithodhyamou.
Woken (Freed) by her that Lord of the Universe Vishnu got up from the bed of serpent floating on the unified sea. Afterwards he saw the very valorous and cruel brained Madhu and Kaidaba who were having very red eyes due to extreme anger and who were intent on killing Brahma.
(Though Devi as the great enchantress has externally baser qualities, in the inside she is filled with good qualities, She came out of Lord Vishnu with this external appearance of baser qualities. The Thanthric literature ascribes the killing of Madhu and Kaidabha to her instead of Vishnu. Since she had to do wrestling with these two Rakshasas,she took the form of Vishnu, according to them. )
73. Samuthaya thathasthabhyam yuyudhe bhagawan hari,
Pancha varsha sahasrani bahu praharano vibhu.
Afterwards that God Vishnu who was spread everywhere got up and fought using bare hands with Madhu and Kaidabha for five thousand years.
(They were not getting tired even after fighting 500 years because they had taken a boon that they will die only according to their own will. At the end Lord Vishnu offered them any boon that they want. -Some texts have two slokas carrying the above meaning)
74. Thavapyathi balonmathou maha maya vimohithou,
Ukthavanthou varosmatho vryathamithi kesavam.
Those very strong Madhu and Kaidabha loosing their senses (by not loosing the war) and being enchanted by the Goddess who was the great enchantress, told Vishnu that they both are offering him a boon.
75. Sri Baghwan Uvacha
Bhavethamadhya me thushtou mama vadhyavubhavapi,
Kimanyena varenathra ethavadhi vrutham maya
The great God told:-
If both of you are happy you should consent to be killed by me. What is the use of any other boon? I want only that boon.
76. Rishir Uvacha:-
Vanchithabhyamithi thada sarvamapomayam Jagath,
Vilokya thabhyam gadhitho Bhagwan Kamalekshana.
Avaam jahi na ya throrvi salilena pariplutha.
The sage told:-
Thus deceived by Lord Vishnu who had lotus eyes and seeing that the whole world was full of water, they requested him to kill them in a place on earth, which was free of water.
77. Thadethyukthyo bhagawatha sanka chakra gadhabrudha,
Kruthva chakrena vay chinne jagane sirasi thayo.
He told, “let it be like that” and their heads were kept on his lap and were cut by the holy wheel by the Lord who carries a conch, holy wheel and mace.
(There is a story that Lord Vishnu created the earth out of the fat (Medhas) of Madhu and Kaidabha and that is why one of the synonyms of earth in Sanskrit is Medhas. There is also a story that Lord Vishnu did penance for the sin of killing Madhu and Kaidabha and consecrated two Shiva Lingas called Mahukeswara and Kaidabheswara in the shore of the river varadha. Please also note that sea water in deluge cannot raise above the feet of Lord Vishnu. )
78. Evam esha samuthpanna brahmana samsthutha swayam,
Prabhavamasya devyasthu bhooya srunu vadhami they.
Thus this great enchantress rose up as a result of great prayer of Brahma. I would further tell you about the greatness of this Goddess.
Ithi Sree Markandeya purane Savarnike manwathare,
Devi Mahatmye Madhu Kaidabha Vadho Nama
This is the first chapter in Devi Mahatmya dealing with the killing of Madhu and Kaidabha Occurring the Savarnika period of Markandeya Purana.

Madhyama Charitham
(Middle part)
Chapter 2: Killing of the armies of Mahishasura.
Rishir Uvacha:-
Devasuramabhoodhyudham poornama sabdhasatham pura,
Mahishe asuranamadhipe devanam cha purandare
The sage told:-
Long long ago when Indra was the king of devas and Mahisha was the king of asuras, a hundred year was fought between devas and asuras.
(Mahishmati was the wife of an Asura called Vipra chithi. She terrorized the sage Sindhu Deepa taking the form of a buffalo. He cursed her to really become a buffalo. She drank the semen of sage Sindhu Deepa and gave birth to Mahishasura. The place where Mahishasura ruled in the olden days was called Mahishur and is the present Mysore in the city in the Karnataka State of India. )
2. Thathrasurai Maha Veeryair deva sainyam parajitham,
Jithwa sakalan devan indroabhoon Mahishasura.
In that war the army of devas was defeated by the very valorous army of Asuras and after winning all devas Mahishasura became Indra (king of Devas)
3. Thatha parajithaa deva padmayonim prajapathim,
Puraskruthya gathasthathra yathresa garuda dwaja.
Afterwards the defeated Devas went to the place where Lord Shiva and Lord Vishnu are there with Brahma who was born out of the lotus as their leader.
4. Yada vrutham thayosthadwan Mahishasura Cheshtitham,
Tridasa kadayamasu r devabhi bhava vistharam.
Devas went to them and related to them about the action of Mahishasura and their great defeat truly as it happened.
5. Suryendragnya Neelendunaam yamasya varunasya cha,
Anwesham cha adhikaraan swaya mevadhi thisthati.
That Mahishasura has usurped the powers of Sun, Indra, Fire, wind god, and moon and using their powers.
6. Swarga nirakrutha sarve thena devagana bhuvi,
Vicharanthi yadha marthya mahishena durathmana.
Driven out from heaven by the bad soul Mahishasura all groups of Devas are traveling in the earth like human beings.
7. Ethadwa kaditham sarva amarari cheshtitham,
Saranam cha prapanna smo vadha sthasya vichinthyathaam.
We have told you all actions of Mahishasura and have sought your refuge. Please think about how he can be killed.
8. Iththam nisamya devaanaam vachamsi Madu soodhana,
Chakara kopam sambhooscha brukuti kuti lalanou.
Thus hearing the words of the devas, Lord Vishnu and lord Shiva, with a face with eyebrows curved, became very angry.
9. Thatho kopa poor nasya chakrino vadanasthada,
Nischakrama mahathejo brahmana sankarasya cha.
Then from the very angry and broad face of Vishnu and the faces of Lord Shiva and Lord Brahma, one lustrous power arose.
10. Anwesham chaiva devanam sakradheenam sareeratha,
Nirgatham samuhatheja thachaikyam samagachatha.
From the bodies of all devas including Indra very large lustrous power arose and became united with this power.
11. Athheevathejasa kutam jwalanthamiva parvatham,
Dhadrususthe surasthathra jwala vyaptha digantharam.
Those devas saw that very powerful fireball which was lighting all directions with its great flame and found it similar to a shining mountain.
12. Athulam thathra thatheja sarva deva sareerajam,
Ekastham thada bhoonari vyaptha lokathrayam twisha.
In that assembly of devas, that incomparable flame which emerged from the bodies of all devas including Vishnu became one and took the form of a lady whose power was shining in all the three worlds.
13. Yadabhooschambhavam thejasthena jayatha thanmkham,
Yamyena chabhavan kesa bahavo Vishnu thejasa.
From the power of Lord Shiva the face of Goddess was formed, from that of Yama her hair was formed and from that Vishnu her hands were formed.
(Her face was white because Shiva was white her hair black because Yama was black and her eighteen hands were blue because Vishnu was blue. )
14. Sowmyenas thanyor yugmam, madhyamaindrena cha bhavat,
vaarunena cha jangoru nithamba sthejasa buva.
From the power of moon her two busts were made, from the power of Indra her middle part, from the power of Varuna her calfs and thighs and from the power of earth her behind.
(Her busts were white because it was from moon, and her middle part was red because it was from Indra)
15. Brahmana thejasa padhou thadangulyo arka thejasa,
Vasoonaam cha karangulyai koubherana cha nasika.
Her feet were made by the power from Brahma, her toes from the power of Sun, from the Ashta Vasus her fingers and from the power of Kubhera her nose were made.
(Her feet were red because they were made with the power of Brahma)
16. Thasyasthu Dantha sambhootha prajapathyena thejasa,
Nayanathritayam jakjne thadha pavaka thejasa.
Her teeth were made with the power of Prajapathis like Daksha and her three eyes from the power of God of fire.
17. Broovou cha sandyoyostheja sravana vanilasya cha,
Anyeshaam chaiva devanaam sambhavasthejasam shiva.
From the power of dawn and dusk were made her eye brows, from the power of God of wind her ears and then power from all other Devas became one and she was formed.
18. Thatha samastha devaanaam thejo rasi samud bhavam,
Thaam vilokhya mudham prapuramara mahishardhitha.
All devas who were troubled by Mahishasura became happy seeing that Devi (Goddess) who was formed out of the powers of all devas.
19. Soolam sooladhwinishkrushya dhadhou thasyai pinaka druk,
Chakram cha Dhathawan Krushna samudpatya swachakratham.
Lord Shiva took the power of trident and gave it to her and Similarly Lord Vishnu took the power of his holy wheel and mace and gave it to her.
(“Chakram cha” meaning “also holy wheel” has been interpreted as Holy wheel and mace, because she holds the mace in one of her eighteen hands).
20. Sankham cha Varuna, shakthim dadhou tasyai huthasana,
Maarutho dathavamschapam banapurne thadheshudhi.
Varuna (God of rain) gave her the Conch, fire god Spear, and the God of wind the quiver full (inexhaustible) of many arrows.
21. Vajramindra samudpatya kulisaadamaradipa,
Dadhou thasyai Sahasraksho Gandam Iravadath Jagath.
The thousand-eyed Indra who was the king of Devas took (attracted) the diamond from Vajrayudha (weapon made of diamond) and bell from his elephant Iravatha and gave it to her.
22. Kaladandadhyamo dandam paasam chambhu pathir dadhou,
Prajapathischaksha maalam dadhou Brahma kamandalum.
Yama, the God of death gave her a staff made from his death staff, Varuna his rope made from his rope and the creator Brahma gave bead chain for praying and pot for taking water.
23. Samastha roma koopeshu nija rasmin divakara,
Kaalascha dathavan Gadgam tasyascharma cha nirmalam.
The Sun God gave her all the rays taken from every hair pore of his body and the God of time (Also God of death) gave her his sword and a sparkling shield.
24. Ksheerodaschamalam haaramajare cha thadambhare.
The sea of milk gave her the very clear garland of pearls and ever fresh and never destroying set of cloths.
25. Choodamanim thatha divyam kundale kadakani cha,
Arda chandram vimalou thadwath graiveyakamuthamam.
26. Noopuraou vimalou thadwath graiveyakamuthamam,
Angulyaka rathnani samasthaswamguleeshu cha.
27. Viswakarma Dhadou tasyai parasum cha athi nirmalam,
Asthanyaneka roopani thadha bedhyam cha damsanam.
Viswakarma the architect and crafts specialist of Devas gave her, a jewel to wear on her head, studs, bangles, the holy crescent and shoulder armlets for all her hands and also very holy toe rings, very holy axe, several types of arrows and a shield which cannot be cut.
28. Adhadha Jaladhi thasyai pankajamchadi shobhanam,
Himavan vahanam simham, rathnani vividhani cha.
The God of sea gave her garlands made of never fading flowers to wear over her head and neck and a very pretty lotus flower and the Himalaya mountain gave her a lion to ride and several type of gems.
29. Dadha vassoonyam suraya panapathram dhanadhipa,
Seshascha sarva nageso maha mani vibhooshitham.
30. Naga haram dadhou thasyai dathe ya prithwimimaam
Kubhera, the god of wealth gave her a goblet full of wine that Anantha who was the king of snakes and who bears the earth gave her a snake garland decorated by precious jewels.
(One interpreter says Goblet filled with nectar, though majority interpret it as goblet full of wine. The above stanzas indicate that the Goddess had 18 hands and was the basic power behind all the Gods. )
31. Sammanitha nanadhochaisa attahasam muhur muhu,
Thasya nadena gorena kruthsnama pooritham nabha.
Thus presented by many other ornaments and weapons by other devas, she again and again shouted with powerful laugh and the entire sky was filled her sound.
32. Amayathathi mahatha prathi sabhdho mahanabhooth,
Chukshubhu sakala loka samudhrascha chakambhire.
That great sound produced great echo and the entire earth and ocean shook because of that.
33. Chachala vasudha chelu, sakalascha mahidhara,
Jayethi devascha mudha thamoochu simha vahine.
The earth shook, all the mountains trembled and all the gods wished victory to that goddess who was riding on a lion.
34. Thushtuvur munayaschainaam bhakthi namrathma moorthaya,
Drushtwa samastham samkshubdham trilokya amararaya.
35. Sanadhakhila sainyasthe samuthasthadhurudhayudha.
Sages praised with humility born of devotion and the enemies of devas (Mahisha and others) seeing the entire world is tumultuous rose up along with the ever-ready armies and with weapons held aloft.
36. Aa kimethadhithi krodhadhabhyashya mahishasura,
Abhyadavatha tham sabdham aseshair asurairvrutha.
Mahishasura with anger said, “What is this?” and surrounded by all asuras ran towards the origin of the sound.
(This shows the baser quality of the Asura, who did not first send an emissary to enquire about the source of the sound and started for a war himself.)
37. Sa dadarsa thatho devim vyaptha lokathrayam twisha,
Padakrathya natha bhuvam kiritolikithambharam.
38. Kshobhithasesha patalam dhanurjyani swanena tham,
Dhiso bhuja sahasrena samanthad vyapya samsthidham.
Afterwards he saw her spread all over the three worlds by her lustrous power, pushing down the earth by her feet, touching the skies with her crown, shaking the world including patala by the twang of her bow and occupying all the sides with her thousand arms.
39. Thatha prava vruthe yudham thaya devya suradwishaam,
Sashthrasthrair bahudha mukthiaraa depitha digandharam.
Then those Asuras had a Great War with the Devi (goddess) in which the differently sent weapons and arrows lighted all the different directions.
40. Mahishasura senani Chikshurakhyo mahasura,
Yuyudhe chamarschanyair schathuranga balanvidha,
Radhaana, mayuthair shadbhir udhagraghyo mahasura.
She fought with Chikshura the great Asura who was the commander-in-chief of Mahishasura’s army, Chamara who fought along with the four types of army (Infantry, Cavalry, and chariot riders and elephant riders) and with Udagra, the great asura with sixty thousand chariots.
41. Ayudhyathayuthaanam cha sahasrena maha hanu,
Pancha shadbhischa niyuthair asiloma mahasura.
While Maha Hanu fought with one hundred million chariots, the great Asura called Asiloma fought with five hundred million chariots.
42. Ayuthanaam sathair Shadbhir bhashkalo yuyudhe rane,
Gaja vaji sahasrou ghair anekair parivaritha.
43. Vyatho radhaanam kotya cha yudhe tasminayudhyatha.
The Asura called Bhashkala fought with six million chariots and the Asura called Parivaritha fought surrounded by innumerable and uncountable groups of elephants and horses and one hundred million chariots.
44. Bidalakhyo ayuthanaam cha pancha sadbhi radayuthai,
Yuyudhe samyughe thathra radhaanam parivaritha.
Afterwards Bidaala (cat eyed Asura) took part in that war with five hundred million chariots.
45. Anye cga thathr yuthaso ratha naagahayair vrutha,
Yuyudhu samyughe devya saha thathra mahasura.
All other asuras who were not mentioned above fought with the goddess surrounded by ten thousand sets of chariots, elephants and horses.
46. Koti koti sahasraisthu rathaanaam dandhinaam thadha,
Hayanaam cha vyatho yudhe thathra bhoon mahishasura.
Similarly Mahishasura also was ready to fight in that battle surrounded by thousand million times thousand million sets of chariots, elephants and horses.
47. Thomarair bindhi palaischa shakthibhir musalisthadha,
Yuyudhu samyuge, devya gadagai parasu pattisai.
Those Rakshasas fought the war with javelins, (not clear), elephant controlling spears, spears, pestles, axes and broad swords.
48. Kecicha chikshupu sakthi kechith pasa sthada pare,
Devim gadga praharaisthu they thaam hanthum prachakramu.
Some of them threw spears and some rope at her. And other great asuras tried to cut that goddess by swords and kill her.
49. Sapi devi thathasthani sasthrayastharni chandika,
Leelayaiva prachicheda nija sasthranyasthani varshani.
Afterwards that Goddess Chandika by sending her weapons and arrows cut off the weapons and arrows send by them as if she was playing.
50. Anayasthanana Devi sthyumana surarshibhi,
Mumocha sura deheshu Sasthrani asthrani cheswari.
Without sign of any tiredness in her face that Goddess who was being praised by devas and sages also sent weapons and arrows towards the bodies of those asuras.
51. So api krudho, druhasato devya vahana kesari,
Chachara sura sainyeshu vaneshwiva huthasana.
The famous steed lion of the goddess also became angry and with flowing manes traveled in the army of asuras like fire.
52. Niswasaaan mumuche yamscha yudhyamana rane ambhika,
They eva sadhya sambhootha ganaa satha sahasrasa.
Every deep breath of that Goddess Ambika took while fighting in the war with asuras, themselves became into of millions of Chandikas immediately.
53. Yuyudhusthe parsubhir bhindhi palasi pattisai,
Nasayantho asuraganan devi shakthyupa bramhitha.
Those soldiers (Chandikas) enthused by the great valour of the goddess-waged war against the asuras with weapons like axes, swords, Bindhipala and Pattisa etc (last two weapons were weapons of that time.)
54. Aavadhayantha patahan gana sankhasthadhapare,
Mrudangascha thadaivanyai tasmin yudha mahotsave.
Those soldiers celebrated that festival of war by playing on huge drums or blowing conches or playing on Mrudangam (a type of drum)
55. Thatho devi trishulena gadhaya shakthi vrushtibhi
Gadgadhibischa sathaso nijagana mahasuran.
Afterwards that goddess killed innumerable asuras by trident,, mace sword and shower of spears.
56. Pathayamasa chaivanyan gandaswana vimohithan,
Asuran bhuvi pasena bhadwa chanynakarshayath.
Some were made to swoon by production of huge clanging sound and some other asuras were tied by rope and dragged on the floor by the goddess.
57. Vipodhitha nipathena gadhya bhuvi serathe,
Vemascha kechid rudhiram bhoomou musalena brusam hatha.
58. Kechith nipathitha bhoomou bhina soolena vakshasi.
Some great asuras were cut in to two by the severe strokes of the sword. Some others were beaten severely by the mace and fell on the floor. Some others vomited blood because of the beatings by the pestle. Others fell on the floor because the spears were driven on their chest.
59. Nirakrutha sarou gana krutha kechid rana jire,
Senanu karina pranaan mumuchu tridasardhana.
Some very valorous asuras gave up their life in the war by becoming hurt by crowds of arrows.
60. Siramsi pethur anyeshaamanye madhye vidharitha
Vichinna jangaasthwapare pethururvyam mahasura
In case of some, the hands were cut, similarly in case of some necks were cut, in case of some heads fell on the ground, in case of some they were cut in the middle and in case of some they fell on the earth having their legs broken.
61. Eka bhawakshi charana kechidivya dwidhakrutha,
Chinnepi chaanye shirasi pathitha punuruthidha.
62. Kabandhaa yuyudhur devya grahidha paramayudha.
Some of them were cut in to two pieces with each piece having one eye, one ear and one leg. Some others even though they were beheaded again and again got up and fought with the goddess as headless body with several great weapons.
(It was believed that once thousand heroes are beheaded in war one trunk without head gets up to fight. In this war it is believed ten million times ten million trunks got up)
63. Kabandha Chinna shirasa Gadga shakthyushti panaya,
Thishta thishtehi bhashantho devimanye mahasura.
Some other asuras danced to the balanced tune of orchestra. While some trunks fought with the two sided sharpened sword, some other asuras fought with her shouting to her, “Stop, stop.”
64. Pathithairadha naga aswai asuraischa vasundhara,
Agamya sabhavat thathra yathradbutha maha rana.
That arena of war where the war took place became mpossible to cross due to fallen chariots, elephants, horses and other fallen asuras.
65. Sonithougha maha nadhya sadya sththra visusruvu,
madhye chasura sainyasya varanasura vajinaam.
There in the midst of the Asura army, great rivers of blood in which elephants, horses and asuras were floating were seen.
66. Kshanena than maha sainyamasuranam thadhambhika,
Ninye kshayam yadha vahnis tharna dharu maha chayam.
That goddess destroyed the huge Asura army as quickly as a huge fire destroys heaps of straw.
67. Sa cha simho maha nada musrujan dutha kesara.
Sarerebhyo amarareenamasuniva vichinwathi.
That lion with its flowing manes and with a great roar, appeared as if it was interested in taking away souls from the Asura bodies
68. Devya Ganaischa thaisthathra krutham yudham thadhasurai,
Yadhishaam thustuvur deva pushpa vrushti mucho dhivi.
While the devas who were singing her praise and causing rain of flowers, there was war between asuras and the army of the goddess.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Mahishasura sainya vadho nama,
Dwithiyo adhyaya,
This is the second chapter in Devi Mahatmya dealing with the killing of the army of Mahishasura Occurring in the Savarnika period of Markandeya Purana.

Chapter 3: Killing of Mahishasura
1. Rishir Uvacha:-
Nihanyamanam that sainyamavalokya mahasura,
senani chikshura kopadhyaou yodhumambikaam.
The sage said:-
Afterwards seeing that the entire army of Mahishasura was destroyed, A commander of their army known as Chikshura started for war against the goddess.
2. Saa deveem sara varshena va varsha samare asura,
Yadha meru gire srungam thoya varshena thoyadha.
In that war, that Chikshura rained arrows at her similar to the torrential rain of water covering the peaks of Meru Mountain
3. Thasya Chithwa thatho devi leelayeva saroth karaan,
Jagana thuragan banairyanthaaram chaiva vajinaam.
Afterwards the goddess as if she was playing, cutoff his crowd of arrows and killed his horses and horseman.
4. Chichedha cha dhanu sadhyo dwajam chaadhi samuchridham,
Vivyadha chaiva gathreshu chinna dhanwa namausugai.
Then the Goddess cut of his bow and flag post of his chariot and hit him in all his organs by arrows.
5. Sa Chinadhanwa, viradho, hathaswo hatha saradhi,
Abhyadavadha thaam devim gadga charmadharo asura.
That Asura whose bow was cut, whose chariot was broken, whose horse was killed and whose chariot driver was killed ran towards her with a sword and a shield.
6. Simhamahathya gadgena, theeshna dharena moordhani,
Jajwalyamanam thejobhi ravi bhimbha mivambharan.
That Asura called Chikshura who was a commander wounded the lion on his head by the sword and hit the Goddess on her left hand.
7. Thasya Gadgo bhujam prapya paphala nrupa nandana,
thatho jagraha soolam sa kopadh aruna lochana.
Hey king, that sword reaching the arm of the Goddess broke in to pieces and he with red eyes due to extreme anger took the spear.
8. Chiksepa cha thathasthathu Bhadrakalyaam mahasura,
Jajwalyamanam thejobhi ravi bimbha mivambarath.
Afterwards that great Asura reached the sky and like the shining sun of the sky threw that shining spear at the good giving Goddess.
9. Drushtwa thadapathascsulam devi soolamamunchadha,
Thena thaccha thadha neetham soolam sa cha mahasura.
Seeing the spear thrown by the Asura coming towards her, she sent her spear and split in to hundred that spear as well as that great Asura.
10. Hathe thasmin maha veerye, mahishasya chamoopathou,
Aajagama gajarudaan Chamara tridasardhana
Seeing that, that very strong commander in chief of Mahishasura was killed by her. One Asura called Chamara came riding on an elephant.
11. Sopi shakthim mumochadha devyasthamambika drutham,
Hungararibi hatham bhoomou pathayamasa nishprabham.
Afterwards he too threw a spear at the Goddess. The Goddess after swiftly destroying it, made it loose the glitter and made it fall on to the earth.
12. Bhagnam shakthim nipathitham drusthwa krodha samanvitha,
Chikshepa chamara soolam ambanai sthadabhi saachinnath.
Chamara seeing that his spear was destroyed, threw the trident and the Goddess cut it off with her arrows.
13. Thatha simha samuthpathya gaja kumbhandhara sthidha,
Bahu yuddhena yuyudhe thenochai thridasaarina.
Afterwards that lion jumped up to a great height and standing on the forehead of the elephant fought with the Asura using its hands.
14. Yudhyamanou thathasthou thu tasmanaganmaheem gathou,
Yuyudhathe athi samrabdhou praharairathi darunai.
Afterwards they (Lion and Chamara) who were fighting jumped to the earth from the elephant and with great anger continued the horrific fighting with slaps. (Note that in most of the places where wresting is done, the Goddess does not take part. )
15. Thado vegath gamuthpathya nipathya cha mriagarina,,
Karapraharena siraschamarasya pradhakrutham.
Then they both jumped on to the sky and again fell down. Then by a hit of the hand, the lion separated the head of Chamara from his trunk.
16. Udagrascha rane devya Shila vrakshadhibhir hatha,
Danda mushti thalaischaiva karalascha nipathitha.
In the war Udagra was also killed by stones and trees and Karala was killed by teeth, fist and palm.
(Some people interpret instead of “teeth, fist and Palm”, sword whose handle was made of ivory. )
17. Devi krudha gadha pathai choornayamasa chodhatham,
Bashkalam bindhipalena banaisthamram thadandhakam.
18. Ugrasya mugra veeryam cha thadiva cha Maha hanum,
Trinethra cha trishoolena jagana Parameshwari.
The Goddess with great anger powdered Udhatha with hits from her mace. The three eyed goddess of every one, killed Bashkala with her scythe. With her arrows Thamra and Andhaka, with her trident Ugrasya, Ugraveera and Maha Hanu.
19. Bidlasyaasina kayath pathayamasa vai sira,
Durdharam durmugam chobhou sarair ninye yama kshayam.
With sword she separated the head of Bidala from his body and famously made it fall and with arrows she sent Durdhara and Durmukha to the place of God of death.
20. Evam Samksheeyamano thu swasainye Mahishasura,
Mahishena swaroopena trasayamasa thaan ganan.
When his army was thus being vanquished Mahishasura took the shape of a buffalo and scared the army of the Goddess.
21. Kaschit thunda praharena Khurakshepai sthadhaparaan,
Langula thadithamschanyan srungabhyam cha vidharithaan
22. Vegena kamschid aparan nadena bramanena cha,
Niswasa pavanonyan pathayamasa bhoothale.
Mahishasura hit some with his face, some others he stamped with his hoof, some others he beat with his tail, some by tearing with his horns, some he fell on the ground because of his speed, some by sound, some by his movement and some by his breath.
23. Nipaathya pramadhaneeka mabhyadhavatha soasura,
Simham hanthum maha devya kopam chakre thathombika.
After felling her army he ran towards the lion to kill it and this made the Goddess angry.
24. So api kopaan maha veerya Ghurakshanna mahee thala,
Srungabhyaam Parvathan uchamscchikshepa cha nanadha cha.
He who is very strong became very angry and by tearing the earth by his front hoof threw the mountains by his two horns and shrieked.
25. Vega bramana vikshunna mahii thasya vyaseeryatha,
Langulenahthaschabdhi plavayamasa sarvatha.
Due to his fast rotation the earth was broken and the ocean which was beaten by his tail rose up and drowned every one.
26. Duthasrunga vibhinnascha Gandam Gandam yuyurghana,
Swasa anilastha sathaso nipethurnnabhaso achala.
The clouds, which were moved by his horns, broke in to pieces and the mountains, which were blown by his breath, fell into innumerable pieces.
27. Ithi krodha samadhmaatha maapadantham Mahasura,
Drushtwa saa chandika kopam thadwadhaya thadakaroth.
Seeing the Mahishasura who was burning with anger and running towards her, that Chandika became angry and decided to kill him.
28. Saa kshipthwa thasya vai paasam tham babandha mahasuram,
Thathyaja mahishamroopam so api bhadho mahamrudhe.
In that Great War That Goddess threw the famous Pasa (literally rope) and tied that great Asura. Though he was tied he gave up the form of the buffalo
29. Thatha Simho abhavadsadhyo yavathambhika sira,
Chinnathi thavaht purusha Gadgapaniradhursyadha.
Afterwards that Asura swiftly became lion and when she was cutting his head, then he was seen as a male who was holding a sword.
30. Thatha evasu purusham devi chichedha sayakai,
Tham gadga charmana saardham thatha so aboon maha gaja.
Afterwards the Goddess cut the head of the man with a sword and shield by using swift arrows. Then from that man he became a very big elephant.
31. Karena cha maha simham tham chakarsha jagarja cha,
Karshathasthu karam devi gadgena nirakrunthatha.
He (with form of an elephant) with his huge trunk pulled that great lion and trumpeted. But the Goddess cut off his pulling trunk using the sword.
32. Thatho mahasuro bhooyo maahisham vapurasthitha,
Thadiva Kshobhayamasa trilokyam sa characharam.
Afterwards that Great Asura again took the form of Buffalo and shook the entire world with all its beings.
33. Thatha Krudha Jaganmatha chandika panamuthamam,
Papow puna punaschaiwa jahasa aruna lochana.
Afterwards that Goddess Chandika who was the mother of the entire world, with great anger and with blood shot eyes, drank high quality wine and again and again laughed.
34. Nanardha chaasura sopi bala veerya madhodadhada,
Varshanabhyam cha chiksepa chandikaam prathi bhoodaraan.
That Asura who was ferociously agile due to his great strength shouted at her and threw mountains at her with his horns.
35. Saa cha thaan prahithaamsthena choornayanthi saroth karai,
Uvacha tham Madhoduddha muga raga kulaksharam.
That Goddess made in to powder, mountains thrown at her and with reddish face and with unclear words told him.
(Reddish face and unclear words were as a result of wine. )
36. Devyuvacha:-
Garja Garja kshanam mooda madhu yavath pibamyaham,
Maya twayi hathe athraiva garjishyanthyasu devatha.
The Goddess told:-
Hey Idiot, You keep on roaring again and again for little more time till I drink this wine. When I kill you quickly these gods will roar with happiness.
37. Rishir Uvacha:-
Eva mukthwa samuth pathya saa rooda thaam mahasuram,
Paadenakramya kante cha soole maina mathadayath.
The sage told:-
After telling thus that Goddess climbed on the Asura and by oppressing him by her feet drove the spear in to him.
38. Thatha soapi padakraantha sthaya nija mukha thatha,
Ardha nishkantha evathi devya veeryena samvyatha.
Afterwards he being pressed by the feet of the Goddess tried to lift half of his body and face but was kept immobile by her.
39. Ardha nishkantha eva sou yudhya mano mahasura,
Thaya mahasina devya siraschithwa nipathitha.
That great Asura though he fought with half his body, was felled down by the goddess by cutting his head by the big sword.
40. Thatho haha krutham sarvam dhaithya sainye nanasa thath,
Praharsham cha param jagmu sakala devatha gana.
Afterwards that great Asura army ran away shouting,”Ha”, “Ha” and all the Gods attained great happiness.
41. Thushtuvasthaam sura deveem saha divyair maharshibhi,
Jagur gandarwa pathayo nanyuthuschapsa saro gana.
The gods along with sages in the heaven prayed that Goddess, the chiefs of gandarwas (celestial singers) sang about her and crowds of Apsaras (Deva dancers) danced.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Mahishasura vadho nama,
Trithiyo adhyaya,
This is the third chapter in Devi Mahatmya dealing with the killing of Mahishasura Occurring in the Savarnika period of Markandeya Purana.
Chapter 4: The prayer of Sakradi[2] devathas
1. Rishir Uvacha:-
Sakradhaya suragana nihathe athiveerya,
Thasmin durathmani surari bale cha devya,
Thaam thushtuvu pranathi namra siro daramsa,
Vagbhi praharsha pulgothgama charu deha.
The sage told:-
When the very strong Asura army and very valorous and bad natured Mahishasura were killed by the Goddess, Indra and other gods and sages in his circle, With necks bending to her in salutation, and with handsome body enthused by the great happiness, prayed to the Goddess.
2. Devya yaya thathamidham jagadathma shakthya,
Nissesha deva gana shakthi samooha moorthya,
Thaam ambikam akhila deva maharshi poojyam,
Bhakthya nathasma vidha dhahthu shubhani saa na.
We venerate with ultimate devotion before that Goddess Ambika, whose body has been made by the strength of the collection of all devas and from whose strength this entire world has been created and who merits to be venerated by all the Gods and sages. Let her do well to all of us.
3. Yasya prabhavam athulam bhagwan anantho,
Brahma harascha nahi vakthumalam balam cha,
Saa chandika akhila jagath paripalanaya,
Naasaya chaashubha bhayasya mathim karothu.
Let that Chandika whose incomparable strength and power cannot even be described fully by Brahma, the inexhaustible Vishnu and Lord Shiva, help us in proper upkeep of the entire universe and remove the fear that emanates from the unholy events.
4. Yaa sree swayam sukrtheenaam bhavaneshwa lakshmi,
Papathmaanam krutha dhiyaam hrudhayeshu budhi,
Sradhaa sathaam kula jana prabhavasya lajja,
Thaam thwaam nathaa sma paripalaya devi viswam.
We salute that Goddess who is and will be in the form of wealth in the houses of holy people, who is and will be in the form of misfortune in the home of sinners, who is and will be in the form of wisdom in the heart of learned people, who is and will be in the form of good conduct in the hearts of goo people and who is and will be in the form of shyness in the minds of those people born in good families. Oh Goddess, please save this world.
5. Kim varnayama thava roopa machinthya methath,
Kim chathi veeryamasura kshayakari bhoori,
Kim chahaveshu charithani thavathi yani,
Sarveshu devyasura deva ganadhikeshu.
How can one describe your present form which cannot be even thought by asuras and devas? How can we describe your great valour, which lead to the destruction of many asuras? How can we describe your skill, which was shown in this war?
6. Hethu samastha jagatham trigunaapi doshair,
Na Jnayase hariharadhibhirapyapaara,
Sarvasrayakhilamidam jagadamsa bhootha,
Mavyakyatha hi parama prakruthisthwamadhya.
You are the cause and root of everything in the world. Though you are having the three properties of Sathwa(holy), Rajas(vigorous) and Thamas(base ), you are not affected by any type of passion. You are one who is not even fully known to the trinity of Vishnu, Brahma and Rudra. You are one on whom all beings depend. This entire world is a part of you. Since the primeval force, which gave life to all Gods, you are bereft of any emotion.
7. Yasya samastha suratha samudheeranena,
Trupthim prayathi sakaleshu makheshu devi,
Swahasi vai pithru ganasya cha trupthihethu,
Rucharyasethwamatha eva janai swatha cha.
Hey Goddess, You are the “Swaha” by pronouncing which in all fire sacrifices the gods get satisfied and you are the “Swadha” which is the source of satisfaction of manes.
(“While offering sacrifice to the Gods fire is the mediator. He receives the offerings, which are put in to him with the word “Swaha”, and gives to the Gods. In worship of the manes, water is offered as “Swadha” to the manes. )
8. Yaa mukthihethu ravichinthyaw maha vrutha thwa,
Mabhysyase suniyathendriya thathwa sarai,
Moksharthibhir munibhirastha samastha doshair,
Vidhyasi saa bhagawathee parama he devi.
Hey Goddess, You are that knowledge which is the root cause of salvation, that knowledge which takes one to god by unthinkable great penance, because you are being searched by those sages who have lost all bad wishes and conduct, who think that search of God is the essence of their life and who forever crave for methods of salvation.
9. Sabhathmika suvi malarghya jusham nidhana,
Mudhgedharamya padha patavatham cha samnaam,
Devi, thwayi bhagawathi bhava bhavanaya,
Vartha cha sarva jagatham paramarthi hanthree.
Oh, Goddess, your soul is the holy sound, you are the songs of sama Veda which are made of very holy verses and which are made up of songs of lovely words, you are the desire, you are the personification of three Vedas, you are the essence of knowledge of the day to day life, and you are the destroyer of the ills of all the world.
10. Medhasi devi, vidhithakhila sastra sara,
Durgasi durga bhava sagara naura sanga,
Sri kaida bhari hrudaika kruthadhivasa,
Gauri Thwameva sasi mouli krutha prathishta.
Hey Goddess, You are the wisdom which makes one capable of knowing all the knowledge so far known, You are the incomparable Durga who is a boat which helps one to cross the ocean of day to day life, You are the Goddess Lakshmi living in the chest of Lord Vishnu and you are the Goddess Gauri who lives in Lord Parameshwara who wears the crescent.
11. Ishath sahasam amalam paripoorna chandra,
Bhibanukari prahruthama kanthi kantham,
Athyathbutham prahruthamaatharusha thadhapi,
Vakthram vilokhya sahasa mahishasurena.
Though your face which is pretty with a captivating a smile and which is similar to the full moon and which is having the glitter of the purest gold, it was speedily hit by the very angry Mahishasura. This is indeed surprising.
12. Dhrushtwa thu devi, kupitham brukutikarala,
Mudrchcha sanka sadhya schavee yanna sadhya,
Pranaan mumocha mahishas thadeeva chithram,
Kair jeevithe he kupithanthaka darsanena.
Hey Goddess, in spite of seeing your very angry face with sharply bent eye brows and which resembled the reddish full moon just when it is rising, Mahishasura did not choose to give up his life. This is indeed surprising because, which being would choose to continue to live after seeing the very angry God of death.
13. Devi praseedha paramaa bhavathi bhavaya,
Sadhyo vinasayasi kopavathi kulani,
Vignanametha dhadhunaiva yadasthametha,
Nnetham bhalam suvipulam mahishasurasya.
Hey Goddess, be pleased with me. You are the most powerful goddess Lakshmi. If you are pleased the family is greatly enlarged and if you are angry, you destroy several generations of families. This is known now, because you destroyed the great and large army of Mahishasura.
14. Theey Sammatha jana padeshu dhanani theshaam,
Theshaam yasamsi na cha seedhathi dharma varga,
Dhanyastha eva nibrudhathmaja abhyathya dhara,
Yesham sadabhydayadha bhavathee prasanna.
Those to whom you always give progress and are happy with them, they are the people recognized by all. They would only get wealth and fame. For them the Dharma never goes away. They are the people with good sons, servants and wife.
15. Dharmyani devi, sakalani sadaiva karmaa,
Anyadhutha prathidhinam sukruthi karothi,
Swargam prayathi cha thatho bhavathi prasadath,
Loka thraye aapi phaladha nanu devi thena.
Hey Goddess, by your blessings the blessed man always and with feelings of holiness is able to do all his duties which are dictated by just conduct. Because of that he attains heaven and salvation. So it is definite that you give results in all the three worlds.
16. Durge smrutha harasi bheethimasesha jantho,
Swasthai smruthaa mathi matheeva shubha dhadhasi,
Daridrya dukha bhaya harini ka twadhanya,
Sarvopa kara karanaya sadardra chitha.
You destroy sorrow of all beings who sorrow, you give great wisdom to those who are fearless and Oh Goddess who destroys the fear of poverty, who is there in this world except you who has a heart dripped in mercy.
17. Eapir hathair Jagathupaithi sukham thadaihe,
Kurvanthu nama narakaya chiraya papam,
Samgrama mruthyu madhigamya divam prayanthu,
Mathwethi noona mahithan vinihamsi devi.
Hey Goddess you kill your enemies thinking that this world should feel happiness. These asuras are killed, so that these asuras should not do more sins fore several ages and so that they will not reach the hell, which is full of diseases and that they should travel towards heaven being killed in this war by you.
(This is an answer to the doubt to the sentiments expressed in the last stanza that, though goddess has a melting heart with mercy, she has killed several asuras. )
18. Dushtaiva kim bhavathi prakarothi bhasma,
Sarvasuranareeshu yal prahinoshi sasthram,
Lokaan prayanthu ripavo api hi sasthra puthra,
Itham mathir bhavathi theshwa hithesu swadhi.
Hey goddess do you not turn into ash all asuras just by your sight? It is definite, that you send your weapons at them only with a view to purify them by contact with your weapons and with a good intention that even your enemies should reach heaven.
19. Gadga prabha nikara vishuranai sthodhagrai,
Soolagra kanthi nivahena druso asuranam,
Yannagatha vilayamamsuma dindhu ganda,
Yogyananam thava vilokayatham thdethath.
The reason why the eyes of Asuras are staring at the glitter of the collection of your shining swords and the collective glitter of the ends of your spear is because they are staring at your holy face adorned with the cool crescent.
20. Dur vrutha vrutha samanam thava devi seelam,
Roopam thadiva thadha vicinthya mathulya manyai,
Veeryam cha hanthya hrutha deva parakramanam,
Vairishwapi prakatithaiva dhaya twayetham.
Holy Goddess, thy pristine character brings to an end the bad characteristics of base people, and similarly your pretty mien can never be imagined by ordinary minds and also does not have similarity with all other pretty things. Also your valour kills all asuras and thus you show your mercy even towards thine enemies.
(killed by her they attain salvation)
21. Kenopama bhavathu thesya parakramasya,
Roopam cha shathru bhaya karyadhi hari kuthra,
Chithe krupaa samara nishtooratha cha dushsta,
Twayeva devi, varade bhuvana trayepi.
Hey Goddess who showers all the requested blessings on your devotees, to which thing can we compare thine great valour? To which can we compare your looks which is pretty but creates fear among your enemies. In all the three worlds only in you we are able to see mercy in your mind and fierce cruelty in war.
22. Trilokya methad akilam ripu nasanena,
Tratham twaya samara murdhani the api hatwa,
Neetha divam ripu gana bhaya mapyapastha,
Masmaka munmadha surari bhavam namasthe.
Our salutations to thee mother who has saved all the three worlds from the destruction of enemies, who has killed hoards of enemies in the war field and led to heaven and who has completely cured our fear.
23. Soolena pahino devi, pahi gadgena chabhike,
Gandaswanena na pahi chapajyaniswanena cha.
Oh goddess, please save us by your spear, Of mother of all worlds, save us all by using your sword and also save us bythe ringing of your bells and twang of your bow.
24. Prachyam raksha, pradeechyam cha chandike, Raksha dakshine,
Bramanenathma soolasya utharasyam thadeswai.
Oh Goddess, please save the eastern side by the rotation of your spear. Of goddess Chandika, similarly save the western, southern and northern sides.
25. Sowmyani yani roopani trolokye vicharanthi they,
Yani chatyartha ghorani thai rakshas maam sthadha bhuvam.
Let that aspect of you, which is peaceful (involved in creation and upkeep) and that aspect, which is fearful, (that involved in destruction) which are travelling in all the three worlds save us and those of the people in the earth by the same aspects.
26. Gadga soola gadhadheeni yani cha asthrani they ambike,
Kara pallava sangeeni thairasman raksha sarvatha.
Oh, mother Goddess those swords, maces and spears held in your very soft hands (as soft as a young leaf) protect us from all over the universe.
27. Evam sthutha surair divyai kusumair nandanodbhavai,
Architha jagatham dhathri thadha gandhanulepanair.
Thus the goddess who ruled all over the universe was praised by the devas, and worshipped by holy flowers produced from great gardens and also several potions and pastes made of sandal.
28. Bhaktha samasthair tridasair divyair dhoopair,
Praha prasada mukhi samasthan pranathan suraan.
Thus worshipped by all the devas by the holy and divine smokes, the goddess told the devas with smiling face.
29. Devyuvacha:-
Vriyathaam tridasa sarve yadasmatho bi vanchitham.
The goddess told:-
Hey devas who are spread all over, please tell me whatever you want from me.
30. Deva ouchu:-
Yadayam nihatha shatrur asmakam mahishasura,
Yadi vaapi varo deyatwasmakam maheswari.
Samsmrutha samsmrutha thwam no himsedha paramapadha.
The reason why you have killed Mahishasura has led you to do all things required by us. There is nothing more remaining. Hey Goddess, if you want us to ask you for a boon, let the thought of you in us, always destroy all dangers that we may face later.
32. Tasya vithridhi vibhavair dhana dharadhi sampadham,
Vrudhaye asmat prasanna twam bhavadho sarvadhambhike.
Hey Mother of the universe who is always happy, any human being who praises thee using these sthothras, you being pleased with us, let him be granted increase in intelligence, wealth and happiness as well as money and consorts for ever.
33. Rishir Uvacha:-
Ithi prasathidha devair Jagatho artha thadathmana,
Thadethyukthwa bhadrakali babhuvandharhitha nrupa.
The sage told:-
Hey king, thus pleased by the devas for protecting the three worlds as well as for helping of devas, the pleased goddess said, “So be it” and became invisible.
34. Ithyethad kathidham Bhoopa, sambhootha saa yadha puraa,
Devi deva sarerebhyo Jagat thraya hithoushini.
Oh, king, I have told you about how Goddess who wishes for the welfare of all the three worlds came from the bodies of all devas.
35. Punascha gowri dehathsa samud bhootha yada bhavat,
Vadhaya dushta daithyanaam thada shumbha Nishumbhayo.
36. Rakshanaya cha lokanam devanaam upakarini,
Thachrunushwa mayaa khyadam yadavath kadayami they.
I am going to tell you further how that Goddess who wishes to help the devas came from the body of Parvathy for killing bad Rakshasas as well as Shumbha and Nishumbha and for the protection of the world. Be pleased to hear this.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Sakradhi sthuthir nama,
Chathurtho adhyaya,
This is the fourth chapter in Devi Mahatmya dealing with the prayer of Sakradhi devathas Occuring in the Savarnika period of Markandeya Purana.

Uthama Charitha
(The holy story)
Chapter 5: The argument between devi and the emissary
1. Rishir Uvacha:-
Puraa Shumbha Nishumbha masurabhyaam Sacheepathe,
Trilokyam yagnabhagascha hruthaa madha balasrayath.
The sage told:-
During olden times, because Indra was proud of his strength and prowess, his three worlds and share in the fire sacrifice were stolen by two asuras called Shumbha and Nishumbha.
(Shumbha and Nishmbha were the sons of Sage Kasyapa and Dhanu)
2. Thaveva suryathaam thadwad adhikaram thadinndhavam,
Koubheramadha yamyamcha chakrathe varunasya cha.
They took over the powers of Sun God and similarly that of moon god, Kubhera, the God of wealth and Yama, the God of death.
3. Thaveva pavanardhim cha chakrathur vahni karma cha,
Thatho deva vinirdhudha brashta rajya parajitha.
They took over the duties of wind god and fire god. Because of this devas were defeated and lost their kingdom
4. Hruthadhikara thridasasthabhyaam sarve nirakrutha,
Maha asurabhyam tham devim samsmaranthya aparajitham
Thus having lost all their powers due to these great asuras, all devas thought of the goddess who cannot be defeated by anybody.
5. Thayasmakam varo dhatho yadhapathsu smruthakhila,
Bhavatham nasayishyami thath kshnath paramapada.
6. Ithi kruthwa mathim devaa himavantham nageswaram,
Jagmusthathra thatho devim vishnu mayam prathishtuvu.
Devas thinking that the goddess has given a boon to them that she would destroy all their dangers if she is remembered, went to Himalayas who is the king of all mountains and started praising that Goddess who is Vishnumaya (Power of illusion of Vishnu)
7. Deva Ouchu:-
Namo devyai maha devyai shivayai sathatham nama,
Nama prakruthyair bhadrayair niyatha pranatha sma thaam.
Devas told:-
Salutations to the Goddess. Salutations to that great Goddess who is the consort of Shiva,Salutations to her who is nature and she who takes care of every thing. We are saluting her with veneration after controlling our mind.
8. Roudrayair namo nithyair gauryair dhathryair namo nama,
Jyothsnayair chendu roopinyair sukhayair sathatham nama.
Salutations to her who is angry like Rudra. Salutations to that Parvathy who is stable forever in looking after the worlds. Salutations to her who is the form of light, the form of moon and the form of stable happiness.
9. Kalyanyair pranatha vrudyair sidhyair koormayair namo nama,
Nairuthyair bhubhruthaam lakshmyair sarvanyair thee namo nama.
Salutations and salutations to her who does only good, who blesses all those salting her, who is greatly powerful and who is taking care of the world (Like Koorma who lifted the world). Salutations and salutations to her who is the Asura power, who is the power behind the kings and who is the wife of Shiva.
10. Durgayair durga parayai saraayai sarva karinyai,
Khaytyai thadaiva krushnayai dhoomayai sathatham nama.
Always salutations to her who can take over sorrow, who can take us to the other shore of sorrow, who is the cause behind everything, who is very famous, who is black in colour and who is of the colour of smoke.
11. Athi soumyathi roudrayair nathasthasyair namo nama,
Namo jagath prathishtayar devyair kruthyair namo nama.
We salute her who is beyond peace and anger and offer our salutations. Many salutations to her who is the basis of the entire universe, who is the power behind devas and who is action oriented.
12. Ya devi Sarva bhootheshu vishnu mayethi sabdhitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who is soul power in all beings.
13. Ya devi sarva bhootheshu chethanthyabhi dheeyathe,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who is root power in action of all beings.
14. Ya Devi sarva bhootheshu bhuddhi roopena samshthitha,
Naasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of intellect.
15. Ya devi sarva bhootheshu nidhra roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of sleep
16. Ya devi sarva bhootheshu kshudha roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of hunger.
17. Ya devi sarva bhootheshu chaya roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of shadow
18. Ya devi sarva bhootheshu shakthi roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of inner strength
19. Ya devi sarva bhootheshu thrishna roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of saving and storage
20. Ya devi sarva bhootheshu kshanthi roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of patience.
21. Ya devi sarva bhootheshu jathi roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of oneness in many.
22. Ya devi sarva bhootheshu lajja roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of shame.
23. Ya devi sarva bhootheshu shanthi roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of peace
24. Ya devi sarva bhootheshu sradha roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of understanding
25. Ya devi sarva bhootheshu kanthi roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of light.
26. Ya devi sarva bhootheshu lakshmi roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of wealth or god given assets.
27. Ya devi sarva bhootheshu vruthi roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of work
28. Ya devi sarva bhootheshu smruthi roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of memory.
29. Ya devi sarva bhootheshu daya roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of mercy
30. Ya devi sarva bhootheshu thushti roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of happiness bore out of sufficiency.
31. Ya devi sarva bhootheshu mathruroopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of motherhood.
32. Ya devi sarva bhootheshu brandhi roopena samshthitha,
Namasthasyair namasthasyair namasthasyair namo nama.
Salutations, salutations and salutations to that goddess who lives in all beings as power of delusion.
33. Indryanam adhishtathri bhoothanam akhileshu ya,
Bhotheshu sathatham tasyai vyapthai devyai namo nama.
Salutations and salutations to that Goddess who is the inner power and soul behind organs performing daily actions, organs performing intellectual pursuits and is the source power behind the five elements viz. earth, water, air, fire and ether.
34. Chithi roopena yaa kruthsnamedath vyapyai sthitha jagath,
Namasthasyai namasthasyai namasthasyai namo nama.
Salutations, salutations and salutations who as the form of micro power has spread all over the universe.
35. Sthutha surai poorva mabeeshta samsraya,
Thadha surendrena dineshu sevitha,
Karothu saa na shubha hethureeeswai,
Shubhani bhadrani abhihanthu Chaa pada.
36. Yaa saampradham chodhadha daithyathapithair,
Rasmabhireesa cha surair namasyathe,
Ya cha smrutha thath kshanameva hanthi na,
Sarvapadho bhakthi vinamra murthibhi.
Let that goddess who brings good to us Who was praised in the olden times by gods like Brahma, Who is daily being served by Devendra for getting his works done, Who is being praised by us devas who are being troubled by Asuras, who is praised and remembered by us because devotion to her solves all our problems even when we are thinking about her and who is the reason for all good things in the world. Let destroy all our problems.
37. Rishir Uvacha:-
Evam sthavadhi yukthanam devaanam thathra parvathi,
Snathu mabyayau thoye jahnavya nrupa nandana,
The sage told:
Hey king, that goddess Parvathy thus praised by the devas rose from the Himalaya mountain in front of them for taking bath in the river Ganges.
38. Sabravethaan suraan subhroor bhavadbhi sthuyahe athrakaa,
Sareera kosa thaschasya samudbhootha bravichivaa.
That pretty goddess Parvathy asked the devas, “whom are you praising in the Himalayas?” and the answer was told by Goddess Koushiki who rose from the body of Parvathy.
(Once Shiva called Parvathy as Kali (Black girl and Parvathy was upset by this went to the monastery of Gauthama did Thapas and remover her black part (Kali) and became white (Gauri))
39. Sthothram mamaithad kriyathe Shumbha daithya nirakruthair,
Devai samethair samare Nishumbena Parajithair.
These praises were done by all devas who were defeated by Nishumbha in war and who were scorned by Shumbha.
40. Sarera kosadsthasya parvathya nissruthambhika,
Kausikeethi samastheshu thatho lokeshu geeyathe.
Because that Goddess rose from the body of Parvathy (Kosa) the entire world calls her Koushiki.
41. Thasyaam vinirgathaynthu krushna bhoothsapi paravathi,
Kalikethi samakyatha hImachala kruthasraya.
Once that Goddess left her body, that Goddess Parvathy assumed the black form of Goddess Kali and stayed in the Himalaya Mountain.
(The assumption is that the Goddess did not go to take bath in river Ganges but remained there in her black form. )
42. Thatho Ambika param roopam bhibranam sumanoharam,
Dadarsa chando mundascha bruthyou Shumba Nishumbhayo.
Afterwards Chanda and Munda who were the servants of Shumbha and Nishumbha Saw the Goddess in her very pretty form of Kalika.
43. Thabhyaam Shumbhaya Chakyatha saathheva sumanohara,
Kapyasthe sthreer maha raja, bhasayanthi Himachalam.
She made Chanda and Munda inform their king, “Oh great king, in the Himalaya Mountains there exists a lady who makes the mountain glitter.”
44. Naiva Thadruk Kwachidroopam drushtam kena chiduthamam,
Jnayatham kaapyasou devi gruhyatham Cha asureswara.
Hey lord of all Asuras, so far no where in the universe has such a pretty lady has been seen. So it is necessary for you to know about her and also receive her.
45. Sthree rathnam ithi charvangi dhyothayanthi disasthisha,
Saa thu thishtathi Daithyendra, thaam bhavaan drushtum arhathi.
Hey king of all asuras that jewel among ladies is very pretty and due to her glitter is dazzling all directions and so you have to see her.
46. Yaani rathnani manayo gaja aswaaadhaani vaii prabho,
Trilokya thu samasthani sampratham bhanthi they gruhe.
Hey lord, it is well known that all the best among elephants, horses and other valuable things including jewels are shining in your house.
47. Iravatha samaneetho gaja rathnam purandharath,
Parrijatha tharu chayam Thadha uchasrava haya.
You took away from Indra the great elephant known as Iravatha, the wish-giving tree called parijatha and the great horse known as Uchaisrava.
48. Vimanam hamsa samyukthametha thishtathi they angane,
Rathna bhoothamihaa neetham yadasidwedham athbutham.
That wonderful plane with swans which was a great wonder was brought by you and was parked in your courtyard.
49. Nidhiresha maha padma samaneetho dhaneswarath,
Kinchithkinim dhadhou chabdhi rmalamamlana pankajam.
From Lord Kubhera, the wealth called Maha padma (great lotus) was brought and the ocean gave you the garland of the non-fading lotus.
50. Chathram they varunam gehe kanchanasravi thishtathi,
Thadayam syndhanavaro ya purasith prajapathe.
That umbrella belonging to Lord Varuna capable of giving golden showers and this queen of gems owned by Lord Brahma also are in your house.
51. Mruthyorolkranthidha nama saktheesa, twaya hrutha,
Pasa salilarajasya brathrusthava parigruhe.
Oh God, You confiscated from Lord Yama the power to cause death and the great rope weapon of Lord Varuna are in your brother’s house.
52. Nishumbhasyaabdhi jathascha samastho rathna jathaya,
Vahnischapi dhadhou thubhya magnisouche cha vasasi.
All the precious stones originating from the sea are in Nishumbha’s house and the God of fire presented to you those dresses cleaned by the fire.
53. Evam Dhaithyendra rathnani samasthaniya hruthanithe,
Sthree rathna mesha kalyani thwa kasmanna gruhyathe.
Hey King of asuras, as told all the precious stones were brought for your sake, and how come this Ambika who is a jewel among ladies is not with you.
54. Rishir Uvacha:-
Nisamyethi vacha shumbha sa thadha Chanda Mundayo,
Preshayamasa Sugreevam dhootham devya mahasuram.
The sage told:-
Then Shumbasura hearing the words of Chanda and Munda, sent the great Asura called Sugreeva as an emissary to meet the Goddess.
55. Ithi chethi cha vakthavyam saa gathwa vachan mama,
Yadha chabhyethi sampreethya thadha karyam thwaya laghu.
Because of my orders you should tell her words as told by me and do actions which will make her come here speedily with love.
56. Sa thathra gathwa yathasthe sailodhese athi shobhane,
Saa devi thaam thatha praha slashnam maduraya giraa.
That emissary went to the most pretty mountain parts where that Goddess was living and spoke these most suitable sweet words.
57. Dhootha Uvacha:-
Devi, Daithyeswara Shumbha trilokya parameswara,
Dhoothoham preshithasthena twathsakasamihagatha.
Hey lady, Shumbha who is the lord of all the three worlds has sent me as an emissary and I have come near you.
58. Avyahathagna sarvaasu yaa sadha deva yonishu,
Nirjitha Akhila dhaithyaari sa yadhaha srunushwa thath.
Please hear the words of Lord Shumbha who cannot be even neared by all devas and who has defeated all devas.
59. Mama trilokyamakhilam mama deva vasanugha,
Yagna bhaganaam sarvanupasnami pruthak pruthak.
All the three worlds are all and mine the devas obey my orders and I also eat the share in the fire sacrifices meant for them.
60. Trilokya vara rathnani mama vasyanyaseshatha,
Thadiva gaja rathnam cha hrutham devendra vahanam.
All the valuable precious stones of all the three worlds are with me and I have also taken that elephant on which Indra used to ride.
61. Ksherodha madhonoathbudha maswa rathnam mamarai,
Uchaisrava sasamgnam that pranipthya samarpitham.
Uchaisravas, that great horse which was got from churning of the ocean of milk was offered to me by devas after they fell at my feet.
62. Yani chanyani deveshu gandharweshu rageshu cha,
Rathna bhoothani thani mayyeva shobhane.
Hey glittering damsel, all the precious gems with devas, gandharwas and others are also with me.
63. Sthree rathna bhootham thwam devi loke manyaamahe vayam,
Saa twamasmanupagascha yatho rathna bhujo vayam.
Hey lady, I think that you are the greatest gem among ladies of this world and since we are the ones who enjoy all gems, you better be pleased to attain me.
64. Maam vaa mamanujam vaa api Nishumbhamuru vikramam,
Bhaja thwam chanchalapangi, rathna bhoothasi vai yatha.
Hey pretty damsel, because you have attained top position among pretty women, you either pray me or my brother.
65. Parameswarryamathulam prapsyase math parigrauhath,
Ethat budhya samolochya math parigruhathaam vraja.
By becoming my wife you attain incomparably great wealth and so think of this properly and become my wife.
66. Rishir Uvacha:-
Ithyukthaa saa devi gambheeranthasmitha jagou,
Durga bhagawathi bhadra yayedham dharyathe jagath.
Hearing the words of the emissary, that goddess who was Durga, who was the greatest Goddess and who was wearing the world for the sake of its good, told with a deceptive smile the following words.
67. Devyuvacha:-
Sathyamuktham thwayanathra mithya kinchit thwyothidham,
Trilokyadhipathi Shumbho Nishumbhaschapi thaadrusa.
The Goddess told:-
You have told the truth in this case and you have not exaggerated anything. Shumbha is the lord of the three worlds and so is Nishumbha.
68. Kinthwathra yath prathignadham mithya thath kriyathekadam,
Sruyatham alpa budhithwad prathigna yaa krutha pura.
The oath, which was taken because of ignorance for selecting a husband in my case, has become a problem. Please hear about it.
69. Yo maam jayathi samgrame yo mey dharpam vyapohathi,
Yo mey prathibhalo loke saa mey bhartha bhavishyathi.
That man who will win me in war, he who who will take away my pride and he who is equal to me in strength would become my husband.
70. Thadaschathu shumbhotha Nishumbho vaa mahasura,
maam jithwa kinchirenathra panim gruhnathu mey laghu.
So let either the great Asura Shumbha or Nishumbha come here and let them win over me speedily and marry me. Let there not be waste of time in this.
71. Dhootha Uvacha:-
Avalipthasi maivam thwam devi broohi mamagratha,
Trilokye kaa pumaam thishtehdagre Shumbha Nishumbhayo.
Hey Lady, you happen to be very proud because you should not tell like this to me. In all the three worlds which man can stand for war against Shumbha and Nishumbha.
72. Anyesha mapi dhithyanam sarve deva na vai yudhi,
Thishtanthi sammukhe devi, kim puna sthwam ekika.
Hey lady, All devas cannot stand for war before other Asuras and how can you who are alone and of the weaker sex fight?
73. Indradhya sakala the deva shthasthuryashanna samyuge,
Shumbhadeenaam kadham thesham sthree prayasyasi sam mukham.
Before these Rakshasas lead by Shumbha all devas lead by Indra were not able to face them. What about you who is a helpless girl?
74. Saa thwam gacha mayaivoktha paraswam Shumbha Nishumbhayo,
Kesakarshana nirdhugdha gowrawa maa gamishyasi.
You better come in front of them as told by me and not loose all your respect and be dragged by your hair before them.
75. Devyuvacha:-
Evamethad balee shumbho Nishumbhaschadhi veeryavaan,
Kim karomi prathigna mey yadanalochitha puraa.
It is true that Shumbha and Nishumbha are very strong, but what can be done now, as I had taken an oath without much thought.
76. Sa thwam gacha mayaivoktham yadethath sarva mathrudhtha,
Thadha chakshwa asurendraya sa cha yuktham karothu yath.
After you go back, please tell Shumbha, whatever I have told without omitting any thing. Let that Shumbha decide whatever is appropriate.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Devi Dhootha Samvadho nama,
Panchamo adhyaya,
This is the fifth chapter in Devi Mahatmya dealing with the discussion of Goddess with the emissary Occurring in the Savarnika period of Markandeya Purana.
Chapter 6: The killing of Dhoomra lochana
1. Rishir Uvacha:-
Ithyakarnya vacho devya sa dhootho amarshapooritha,
Samachashta samagamya dhithya rajaaya vistharath.
The sage told:-
Hearing the words of the Goddess, that emissary became full of anger and went to Shumbhasura and told her words in detail.
2. Tasya dhoothasya thadvakyamakarnya surarat thadha,
Sakrodha praha daithyanam adhipa Dhoomralochana.
Hearing those words the king of asuras Shumbha became angry and told his commander in chief Dhoomralochana as follows.
3. Hey dhoomralochana asu thwam swasainya parivaritha,
Thaamanaya baladushtaam kesakarshana vihwalam.
Hey, Dhoomrlochana, you go along with my army and catch hold of that bad lady by her hair and forcefully bring her here fast.
4. That parithranadha kaschidyadhi vothishtathe para,
Sa hanthavyo amaro yaapi yaksho gandharwo eva vaa.
If any body tries to protect her, be he a deva or yaksha or Gandharwa or any one else he is fit to be killed.
5. Rishir Uvacha:-
Thenagnapthasthatha seegram sa dhaithyo dhoomrlochana,
Vrthash shashtya sahasranam asuranam drutham yayaou.
The sage told:-
Afterwards Dhoomrlochana thus ordeered by Shumbha went fast surrounded by sixty thousand asuras.
6. Sa drushtwa thaam thatho devim thuhinachala samsthitham,
Jagadochou praheethi moolam shumbha nishumbhayo.
Then that Dhoomralochana seeing the goddess who was living in Himalayas, shouted at her (Ordered her) to go near Shumbha and Nishumbha.
7. Na cheth preethyadhya bhvathi mathbartharamupaishyathi,
Thatho balannayamyadhya kesakarshana vihwalam.
Suppose you do not come with love to my Lord Shumbha, because of that I would drag you there forcefully catching hold of your hair.
8. Devyuvacha:-
Dhaithyeswarena prahitho balavan bala samvratha,
Balannayasi maamevam thatha kim they karamyaham.
The Goddess told:-
Surrounded by an efficient army and sent by the Lords of Asuras, if you are going to take me forcefully, what I can do?
9. Rishir uvacha:-
Ithyuktha so abhyadavathamasuro Dhoomralochana,
Hum karene naiva tham basma sa chakarambhika thatha.
Hearing these words of the Goddess, Dhoomralochana ran towards her but was made in to ashes just by the sound of “hum” by her.
10. Atha krudham maha sainyamasuranam thadambika,
Vavarsha sayakai steeshnai sthadha shakthi parasvadhai.
Afterwards that goddess with great anger rained sharp arrows, spears and other weapons at the big army of asuras
11. Thatho dhuthasata kopath kruthwa nadam subairavam,
Papathasura senayam simho devya swavahana.
Afterwards the Lion, which was the steed of the Goddess became very angry and with shaking disheveled hair entered the army of asuras.
(The lion fought because it thought that it was not proper for the Goddess to fight with an army without a commander. )
12. Kaschith kara praharena daithyanasena chaparan,
Aakranthya chadharenanyan jagana cha mahasuran.
That lion killed some asuras with a beat by its hand, some by its face, by attack and by its lips many of the great Asuras.
13. Keshanchith patayamasa nakhai koshtani kesari,
Thadha thalapraharena siramsi kruthavan pruthak.
That lion tore the heart from many with its claws and by his beating separated the head from the body of many.
14. Vichinna bahusirasa kruthasthena thadhapare,
Papou cha rudhiram koshtadhanyesham dhuthakesara.
That courageous lion made many great asuras armless and headless and shaking the hairs of its mane it drank the blood of many asuras from their digestive parts.
15. Kshanena thath balam sarvam kshayam neethan mahathmana,
Thena kesareena devya vahanenathi kopina.
That steed of the Goddess, which was a great soul, became very angry and within a short time destroyed the entire army.
16. Sruthwa thamasuram devya nihatham Dhoomralochanam,
Agnapayamasa cha thou Chanda mundou mahasurou.
17. Chukopa daithyadhipathi Shumbha prasphrithadhara,
Agnapayamasa cha thou Chanda mundou mahasurou.
Hearing that that Asura called Dhoomralochana was killed by the Goddess and his entire army was killed by her lion, Shumbha, the king of Asuras with shaking lips due to anger ordered the Great Asuras called Chanda and Munda as follows.
18. Hey Chanda, Hey Munda Balair Bahubhi parivarithou,
Thathra gachatha gathwa cha saa samaneeyatham laghu.
Hey Chanda and Hey Munda both of you should go along with a huge army of asuras and bring her here speedily.
19. Kesheshwakrushya bhadwa va yadhi va samsayo yudhi,
Thadaseshayudhai sarvair asurair vinahanyatham.
Bring her here either catching her hair or tied by rope. If you have any doubts in the war use all asuras and all weapons and kill her.
20. Thasyam hathayam dushtayam simhe cha vinipathithe,
Seegramagamyatham badhwa graheethwa thamadhamambikaam.
Once that Goddess who hates asuras is beaten and fallen and the lion is killed, that Goddess should be brought by catching her or tying her.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Dhomralochana vadho nama,
Sashto adhyaya,
This is the sixth chapter in Devi Mahatmya dealing with the killing of Dhoomra lochana Occuring in the Savarnika period of Markandeya Purana.

Chapter 7: Killing of Chanda and Munda
1. Rishir Uvacha:-
Agnapthasthe thatho daithya Chanda Munda purogama,
Chathuranga balopetha yayurbhuythayudha.
Then Chanda and Munda sent by that Asura went there with four types of army and holding their weapons aloft.
2. Dhadrususthe thatho devimeeshadhasam vyavasthitham,
Simhasyopari sailendra srunge mahathi kanchane.
Then they saw the smiling Devi riding on a lion on the top of the big golden Himalayas.
3. They drushtwa thaam samadhathu mudhyamam chakurudyutha,
Akrushta chapasi dharasthadanyei tatsameepaga.
Seeing her they enthusiastically started trying to catch her and others armed with weapons like bows and sword neared her.
4. Thatha kopam chakarochai rambika thanarin prathi,
Kopena chasya vadanam masheevarna mabhooth thada.
That Goddess became very angry with her enemies and her face became as black as the Indian ink.
5. Brukuti kutila thasya lalata phalakadbhutham,
Kali karala vadana vinishkranthasi pasini.
From her broad forehead, which was bent by her curved eyebrows, rose a goddess called Kali armed with sword and a rope.
6. Vichithra gatwangadhara nara maala vibhooshana,
Dweepicharma pareedhana sushka mamasadi bhairava.
7. Athi vistara vadana jihwa lalana bheeshana,
Nimagna aaraktha nayana nada pooritha dingmukha.
She was holding a very peculiar sword, wearing a garland of human skulls, dressed in the hide of a tiger, with no flesh in her body, with very terrible looks, with a broad face, who looked very fearful because she was moving her tongue, who was sunken red eyes and was filling all directions with her roars from her throat.
8. Saa vegenaabhi pathitha gathayanthi mhaasuraan,
Sainye thathra surareenaambhayakshtha thath balam.
That goddess went straight and fast and warning the great asuras and started eating the enemies of devas whom were part of the army.
9. Parshni grahangusagrahiyodhaganda samanwithan,
Samadhayika hasthena mukhe chikshepa varanaan.
She caught hold of huge elephants along with men shielding its backside, the trainer with his long spear and the hero riding on it and crushed them and put in her mouth.
10. Thadiva yodham thuragai radham saradhina saha,
Nikshipya vakthre dasanai scharvantyaithi bairavam.
Similarly she was placing charioteer along with horses and driver in her mouth and started chewing them terribly with her teeth.
11. Ekam jagraha keseshu greevayamadha chaparam,
Padanakramya chaivanyamurasa anyamapodhayath.
She killed one Asura catching hold of his hair, another catching his throat, another by kicking with her leg and another by pressing his chest.
12. Thair mukthani cha sasthrani mahasthrani thada asurai,
Mukhena jagraha rusha dasanair madhithanyapi.
She caught hold of the arrows as well as weapons sent against her by those asuras (Chanda and Munda) and broke them to pieces by her teeth.
13. Balinaam thath balam sarvamasuranam mahatmaanam,
Mamardha abakshshayachanya nanyamsuscha thadayathathdha.
She beat the entire Asura army consisting of big and strong-bodied asuras. She ate some of them and gave severe punishment to others.
14. Asina nihatha kechith kechith gadwanga thaditha,
Jagmur vinasamasura danthagrabhihathasthadha.
Some of the asuras were punished by sword, some by Gadgayudha (sword with curved end) and some by her teeth and all of them were destroyed.
15. Kshanena thathbalam sarvaam asuranaam nipathitham,
Drushtwa Chando abhidhudrwa Kalim athi bheeshanam.
Seeing that within a short time the entire Asura army was destroyed Chanda ran towards the terrible goddess Kali.
16. Saravarshai maha bheemai r bheemaksheem tham mahasura,
Chadayamasa chakraischa Munda Kshiptai sahasrasa.
Chanda with horrible rain of punishing arrows and Munda with the weapon of wheel (Chakras) send again and again fought with the greatly fearful eyed Goddess Kali.
17. Thaani chakanyanekaani visamaanani than mukham,
Bhaburyadharka bimbhani subahooni ganodharam.
Those numerous Chakras (wheels) entering the face of Goddess Kali appeared like several Suns, which have entered the dense clouds.
18. Thatho jahasathirusha bheemam bhairava nadhini,
Kali karala vakthrantha dur darsanojjwala.
Then That goddess Kali, shouting in a horrifying way and having a horror raising face with shining teeth which cannot be stared at, laughed widely and loudly
19. Uthaya cha mahaasim ham devi Chandamadhavatha,
Graheethwa chasya keseshu Sirasthenasinachinath.
That goddess lifted her sword very high, spoke “Ham”, and ran towards Chanda, caught hold of his hair and cut off his head.
(Saying of “Ham”, denotes she is very angry)
20. Adha Mundo abhyadatham drushtwa Chandam nipathitham,
Tham apya patayath bhoomou sa gadagbhihatham rusha.
Then Chanda seeing that Munda has fallen ran towards her, and Goddess Kali beat him with her sword and he fell on the ground.
21. Hathasesham thatha sainyam drushtwa Chandam nipathitham.,
Mundascha sumaha veeryam dhiso bheje bhayathuram.
Then whatever Asura army was remaining seeing that Chanda and the greatly valorous Munda has fallen, ran in all directions due to great fear.
22. Siraschandasya kali cha graheethwa mundameva cha,
Praha prachand attahasa misramabhethya Chandikam.
Then Goddess Kali holding the head of Chanda and Munda neared Goddess Chandika and with great exultation told.
23. Mayo thathropa hruthou Chanda Mundou Maha pasu,
Yudha yagne swayam Shumbham Nishumbham cha hanishyasi.
In this fire sacrifice of war I have brought this Chanda and Munda to you as sacrificed animals and you yourself will kill Shumbha and Nishumbha and sacrifice them in this war.
24. Rishir Uvacha:-
Thavaneethou thatho drushtwa Chanda Mundou Mahasurou,
Uvacha Kalim Kalyani lalitham Chandika vacha.
Then that Chandika, who tells very pleasant words, seeing that the asuras Chanda and Munda were brought to her, told the following pretty words to goddess Kali.
25. Yasmachandascha mundascha graheethwa twam upagatha,
Chamundethi thatho loke khyata devi bavishyasi.
Hey Kali, because you have killed Chanda and Munda you would become famous in this world and would be known as Chamunda.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Chanda Munda vadho nama,
Sapthamo adhyaya,
This is the seventh chapter in Devi Mahatmya dealing with the killing of Chanda and Munda Occurring in the Savarnika period of Markandeya Purana.
Chapter 8: Killing of Raktha Bheeja
1. Rishir Uvacha:-
Chande cha nihathe daithye Munde cha vinipathithe,
Bahuleshu cha sainyeshu kshayiteshwasureswara.
2. Thatha kopa paradheena chetha Shumbha prathapawan,
Udyogam sarva sainyanaam daithyanaam adhidesha ha.
When Chanda was killed, Munda has fallen and a huge army was destroyed, the God of Asuras Shumbha who was very famous became extremely angry and gave orders for the entire army of asuras to fight against the goddess.
3. Adhya sarva balair daithya shadaseethirudhayudha,
Kambhoonam chathuraseethir niryanthu swabalair vyatha.
Let the war ready eighty six groups along with the four sections of the army and all the eighty four Kambus(a group of asuras) surrounded by their own army march against her.
4. Koti veeryani panchasadauraanam kulani vai,
Satham kulani dhoomranaam nirgachanthu mamagnaya.
The fifty groups called Koti veeryas (crore heroes) and the fifty groups born in the dhoomra family also start as per my order.
5. Kaalka, daurhrudha, mairya, kalakeyasthadasura,
Yudhaya sajja niryanthu agnaya twaritha mama.
Those called Kalaka, those born in the family of Durhruth, those sons of Kalaka, also start speedily with all arrangements as per my order.
6. Ithyagnapyaasurapathi Shumbho bhairava shasana,
Nirjagama maha sainya saharair bahubir vrutha.
After ordering thus that Asura chief Shumbha who had strong control started surrounded by thousands of great armies.
7. Aayantham chandika drushtwa tatsainyamathi bheeshanam,
Jyaswanai poorayamasa dharani gaganantharam.
Seeing that great horror filled army of Shumbha coming towards her, that goddess Chandika pulled the thread of her bow and filled the space between sky and earth with a sound of “twang”
8. Thatha simho mahanada matheeva kruthavan nrupa,
Gandaswanena thannadam ambika chopabyam hayath.
Hey king, afterwards the lion also roared greatly and the goddess increased the sound of that roar by ringing of the bell.
9. Dhanurjya simha gandanam naada pooritha dingmukha,
ninadair bheeshanair Kali jigye vistharithanana.
This sound of lion, twang of the bow and the sound of the bell, which filled all directions, was victorious (much louder) over the sound made by the broad-faced goddess Kali.
10. Thanninadammupasrruthu daithyasainyair chaturdisam,
Devi simhasthadha Kali saroshair parivaritha.
Hearing that sound, the very angry Asura army surrounded the goddess Ambika, the lion and Goddess Kali.
11. Ethasminnanthare bhoopa, vinasaya suradwisham,
Bhavayamarasimhanam athi veerya balanwitha.
12. Brahmesa guha Vishnunaam thadaivendrasya sakthaya,
Sarrerebhyo vinishkramya roopair chandikam yayu.
Hey king, at this time for causing the destruction of asuras and for benefit of the devas, the very strong and intelligent Sakthis (innate female powers) of Brahma, Shiva, Vishnu, Subrahmanya and Indra came out and with the looks of the corresponding gods reached Chandika.
(Shakthi literally means strength and here it is the essential force. The shakthi from Brahma was called Brahmani, from Shiva called Maheswari, From Vishnu, Vaishnavi, Narasimhi and Varahi, from Indra Indrani and from Subramanya as Kaumari. Along with Chandika they are called the Ashta Durgas)
13. Yasya devasya yadroopam yadha bhooshana vahanam,
Thdwa devachakthi rasuraan yodhumayayou.
Each of these shakthis had the same mien of the god, same ornaments and same steed and all of them started for war with the asuras.
14. Hamsa yuktha vimanagre saaksha soothra kamandalu,
Aayatha brahmana shakthir brahmani saabhidheeyathe.
The shakthi from Brahma came on a plane with swans and was having the drinking vessel and the chain of beads and that goddess was known as Brahmani.
15. Maheswari vrusharrooda trishoola dharini,
Mahahi valaya praptha chandra rekha vibhooshana.
Maheswari reached there riding on a bull, holding the great trident, and wearing snakes as bangles and the crescent as an ornament on her head.
16. Kaumari shakthi hastha cha mayoora vara vahana,
Yodhumabhyayou dathyanam ambika guhaoopini.
The shakthi of Subrahmanya called Kaumari started for the war with the asuras holding a spear, riding on the glorious peacock and having a form similar to Subrahmanya.
17. Thadaiva vaishnava shakthir garudopari samsthitha,
Sanka chakra gadha sarnga gadga hasthabhyayou.
Similarly the Shakthi of Vishnu rode on Garuda (Eagle) and was armed with conch, wheel, mace, bow and sword.
18. Yagna varahamathulam roopam yaa bibrutho hare,
Shakthisaapyaou thathra vaarahim bibruthi thanum.
The incomparable sagely form of Lord Vishnu in the form of boar; called Varahi also came there.
19. Narasimhi mrusimhasya bibrathi sadrusam vapu,
Praptha thathra sataksha pakshiptha nakshatra samhathi.
A Shakthi connected with the form on lion-man (Narasimha also came there, which with its mane was breaking apart the collection of stars.
20. Vajrasthaa thadaivaindri gaja rajoparisthidha,
Praptha sahasra nayana yatha sakrasthadiva saa.
Similarly resembling Indra, a power Indrani reached there riding on elephant called Iravatha, holding the vajrayudha (weapon of diamond) and having thousand eyes.
21. Thada parivrutha sthabir ishano deva shakthibhi,
Hanyantham asura seegram mama preethyaha chandikaam.
Then surrounded by those Shakthis from different devas, Parameshwara told goddess Chandika that she should kill the asuras swiftly because of his love for her.
(This is slightly confusing but one reading suggests that it is not “Parameshwara “ but the “shakthi from parameshwara. ”)
22. Thadho deva sareerathu vinishkanthadhi bheeshana,
Chandika shakthir athyugra shiva satha ninadhini.
Then from the body of Goddess, the horrifying and very angry power of Chandika rose with hundreds of sounds of Shiva.
23. Saa chaha dhoomrajatilameeshanam aparajitha,
Dhoothathwam gacha Baghawan, paraswam Shumbha Nishumbhayo.
That invinicible Chandika told Lord Shive with red flowing hair, “Hey God, please go to Shumbha and Nishumbha as my emissary. ”
24. Broohi Shumbham Nishumbhascha Dhanavavathi garvithou,
Ye chanyai dhanasthathra yudhaya samupasthitha.
Please tell those proud egotistical Shumbha and Nishmbha as well other Asuras who have assembled there for war.
25. Trilokyamindro labhatham deva santhu havirbhuja,
Yooyam prayatha patalam yadhi jeevithum icchhada.
If you interested in staying alive, go to Patala (Underworld) and allow Indra to rule over the three worlds as also permit Devas to eat their share from fire sacrifice.
26. Balavalepadhadha chedh bavantho yudha kamkshina,
Thadha gachatha trupyanthu machiva pisithena vaa.
Otherwise because of your over estimate of self, if you are interested in war, let my followers be satisfied by your meat.
27. Yatho niyuktho dauthyena thaya devya Shiva swayam,
Shiva dhoothi ithi loke asmim sthatha saa khyathi magatha.
Because of the fact that She sent Lord Shiva himself as emissary, in this human world she became famous as Shiva dhoothi. (She who sent Shiva as an emissary).
28. They api sruthwa devya sarvakyatham mahasura,
Amarsha pooritha janmaryutha kathyayani Sthidha.
Those great asuras hearing the words of Chandika as told by Lord Shiva, became full of anger and marched in the direction where the Goddess was available.
29. Thadha prathamamevagre sarashathyashti vrushtibhi,
Vavarsha rudhatha amarshastham devimararaya.
Then those enemies of devas, due to their ebbing anger sent rains of arrows, spears and swords towards the body of the goddesses.
30. Saa cha thaan prahithan banan shoola shakthi paraswadhan,
Chichedha leelayad matha dhanurmukthair maheshubhi.
That Chandika cut off all the arrows, spears and swords sent by the asuras playfully with her great arrows.
31. Tasyagrasthada kaali shoolapada vitharithan,
Gadwangapadhithamschanyan kurvathivyacharathadha.
Then similarly Goddess Kali walked in front of her by breaking open the skulls of some by spears and hurting others by swords.
32. Kamandalu jalakshepa hatha veeryaan hathoujasa,
Brahmani chakarochathroon yena yena sma dhavathi.
Whichever way Brahmani traveled, she sprinkled water from her holy vessel and made the soldiers power less and without vigour.
33. Maheswari trishulena thadha chakrena vaishnavi,
Daithyan jagana Kaumari thadha shakthyadhi kopana.
Maheswari with her trident, Vaishnavi with her holy Wheel and Kaumari with her spear killed those asuras with great anger.
34. Iyndri kulisapathena sathaso daithya dhanava,
Pethur vidaritha bhoomou rudhirougha praharshina.
With the hit of Vajaraudha of Iyndri, numerous asuras and Rakshasas fell in the battlefield bleeding profusely.
35. Thunda prahara vidhwastha damshtagra kshatha vakshasa,
Varaha moorthya nrupatham sakrena cha vidharitha.
Several of them fell because of the hit by the face of Varahi, because of her claws tearing them and by her Chakrayudha (Wheel).
36. Nakhair vidharithamschanyan bakshayanthi mahasuran,
Naarasimhi cha chaarajou nada poornitha digambara.
Narasimhi killed some great asuras by tearing them by her claws and some by eating them and filling all sides and the sky with great sound which traveled all over the space.
37. Chandattahasairasura Shiva dhoothyabhibashitha,
Perthu vidharitha bhoomou thamscha gadhdha saa thada.
Those asuras who fell hearing the great roar of Shivadhoothi were eaten by her immediately.
38. Ithi mathru ganam krudham mardhayantham mahasuraan,
Drushtwabhyupayair vividhair nesur devari sainika.
The Asura soldiers thus being killed by such different war techniques by the angry group of goddesses ran away.
39. Palayana paran drushtwa daithyan mathruganardhithan,
Yodhumabhyayou krudho raktha bheejo mahasura.
The great Asura called Raktha Bheeja (He who uses his blood as seed) seeing that his army is troubled by the mother goddesses and were intent on running away, became very angry and went for war.
40. Rakthabindurayadha bhoomou pathathyasya sareeratha,
Samuthpathathi medhinyasthath pramano mahasura.
When a drop of his blood falls on the ground, from that will rise another Asura exactly like him.
41. Yuyudhe cha gadhapanir indra shakthya mahasura,
Thathschaindri swa vajrena raktha bheejama thadayath.
He with a mace in his hand fought with Iyndrani and she hit him with her Vajrayudha,
42. Kulisena hathasyasu bahu susrava shonitham,
Samthasdhusthatho yodhasthadrupa sthath parakrama.
By the hit of Vajrayudha lot of blood fell from his body and from that blood rose several asuras similar to him looks and valour.
43,Yavantha pathithasthasya sareerad raktha bindhawa,
Thavantha purusha jathasthad veerya bala vikrama.
As per the number of drops of blood that fell from his body, from that rose similar number of asuras equal to him in strength and valour.
44. They chaapi yuyudhasthathra purusha raktha sambhava,
‘Samam mathrubhirathyugra sastha pathathi bheeshanam.
In that war all those men who rose from the drops of blood fought with the mother goddesses with very powerful weapons.
45. Punascha vajrapathena kshathamasya shiro yadha,
Vavaha raktham purushasthatho jatha sahasrasa.
Afterwards when Raktha Beeja’s head was cut by the hit of vajrayudha, he bled a lot and from that flow of blood rose thousands of men.
46. Vaishnavi samare chinam chakranobhi jagana ha,
Gadhaya thadayamasa iyndri thaamsureswaram.
In the war Vishnavi cut him with wheel and Indri beat him with Vajrayudha again.
47. Vaishnavi chakra binnasya rudira srava sambhavai,
Saharaso jagat vyaptham thath pramanai mahasurai.
Due to the wound inflicted by the Chakra (Holy wheel) of Vaishnavi blood flowed profusely and the world was filled by several thousands of asuras like him.
48. Sakthya jagana kaumari vaarahi thadasina,
Maheswari trishulena rakthabeejam mahasuram.
Kaumari with her spear, Varahi with her sword and Maaheswari with her trident troubled Rakthabheeja.
49. Sa chaapi gadhya daithya sarva evahanath prudak,
Mathru kopa samavishto raktha bheejo mahasura.
That great Asura called Raktha Bheeja with great anger gave thrashing to the mother goddesses seperately.
50. Tasyahathasya bahudha sakthi sooladhibhir bhuvi,
Papathayo vai rakthou gasthena samgnathaso asura.
The quanitity of blood that fell on the floor from him due to weapons like spear and sword gave raise to numerous asuras.
51. Taischasura srukh sambhoothai rasuarai sakalam jagat,
Vyapthamasi thatho deva bhayamajagmuruthamam.
The asuras who rose from the blood of that Asura spread and filled the universe and because of this devas were filled with great fear.
52. Thaan vishannan suraan drushtwa Chandika praha sathwara,
Uvacha kaleem Chamunde, vistheernam vadanam kuru.
That Goddess Chandika seeing that the devas looked worried, told Goddess Kali speedily, “Hey Chamunde, make your face very broad. ”
53. Macchathrapatha sambhoothan rakthabhindun mahasuraan,
Rakthabhindo pratheecha thwan vakthronaaena vegitha.
You catch with your broad face these great asuras, as drops of blood when the blood falls due to my weapons.
54. Bakashayanthi chara rane thaduthpannan mahasuraan,
Evamesha kshayam daithya ksheenaraktho gamishyathi.
Travel in the battle field eating the asuras who rise from the drops of blood and this Rakthabheeja would die soon with loss of blood.
55. Bakshyamanasthwaya chogra nachothpathi chaapare,
Ithyukthwa thaam thatho devi soolenabhi jagana thaam.
Saying, “Because you are eating them, new asuras will not be produced” that Chandika hit that Asura Raktha bheeja with her trident.
56. Mukhena kaali jagruhe rakthabheejasya shonitham,
Thatho asaavaa jagaanadha gadatha thathra chandikaam.
Kali drank Raktha Bheeja’s blood with her face and afterwards Raktha Bheeja hit chandika by his mace.
57. Na chaasya Vedaanam chakre Gadhapatho alpikamapi,
Thasyahathasya dehathu bahu susrava shonitham.
That hit by the mace did not give any pain to Chandika and Rakthabheeja who was hit by Chandika lost lot of blood.
58. Yathasthad vakthrena Chamundow sampatheechathi,
Mukhe samuthgatha yesya rakthapathaan mahasura.
59. Thasmscha gadhadha Chamundo papaow tasya cha sonitham.
That Goddess Chamunda caught the blood falling here and there from Raktha Bheeja by her face and drank it. She also ate those asuras who were already produced by falling of his blood. She also drank the blood of Raktha Bheeja.
60. Devi soolena vajrena banairasibhiryashtibhi,
Jagana Raktha Bheejam tham Chamunda peetha sonitham.
Goddess Chandika hit Rakthabheeja whose blood has been drank by Goddess Chandika with weapons like Trident, Vajrayudha, arrows and swords.
61. Sapapatha maha prushte sasthra sangha samahatha,
Neerakthascha Maheepala Raktha Bheejo mahasura.
Hey king, That Asura called Raktha Bheeja was punished suffeciently and lost all the blood from his body and fell on the floor.
62. Thathsthe harshamathula mavapsthridasa Nrupa,
Hathe mathru ganasthasmin nanarthasyangh madodhadhatha.
Hey king, afterwards, the devas attained great happiness, when Raktha Bheeja died and those mother Goddesses drunk heavily by his blood danced.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Raktha Bheeja vadho Nama,
Ashtamo adhyaya,
This is the eighth chapter in Devi Mahatmya dealing with the killing of Raktha Bheeja Occuring in the Savarnika period of Markandeya Purana.

Chapter 9: Killing of Nishumbha
1. Rajo Uvacha:-
Vichithramidhamaakhyatham bhagawan bhawatha mama,
Devyascharitha mahatmyam raktha bheeja vadhasritham.
The king told:-
Hey god like sage, You have told me till now the strange story of the great Goddess which includes the killing of Raktha Bheeja.
2. Bhooyaschechamyaham srothum raktha bheejenipathithe,
Chakara shumbho yath karma nishumbaschthi kopana.
We wish to hear the story of what the angry Shumbha and Nishumbha did when Raktha Bheeja was killed.
3. Rishir Uvacha:-
Chakara kopa mathulam raktha bheeje nipathithe,
Shumbhasuro nishumbhascha hatheshwanyeshu chaahave.
The sage told:-
When Raktha Bheeja fell in the war, and also when other asuras were killed, Shumbha and Nishumba got unmatchable anger.
4. Hanyamanam maha sainyam vilokyaa marsha mudhwahan,
Abhyadawn nishumbho Adha mukhyaya asura senaya.
Afterwards Nishumbha seeing that great part of his army has been killed, became very angry and with his Asura army marched towards the Goddess for war.
5. Tasyagathasthadha prushte parsvyaoscha mahasura,
Sadashtoushtaputa krudha hanthum devi mupayayu.
In front and behind him, ran several great asuras for killing the Goddess with biting lips.
6. Ajagama maha veerya Shumbho api swabalair vrutha,
Nihanthum chandikam kopath kruthwa yudham mathrubhi.
That great valorous Shumbha surrounded by his great army fought with the seven mother goddesses and because of anger came to kill Goddess Chandika.
7. Tatho yudhamathee vaasi devyo Shumbha Nishumbhayo,
Sarvashamathivogram meghayoriva varshatha.
Then Shumbha and Nishumbha raining arrows like two raining clouds began a big war with the goddess.
8. Chichedasthamcharamsthabhyam chandika swasarolkkarai.
Thadayamasa changeshu sasthroughaira sureswarou.
That goddess cut off all the arrows sent by both of them and also punished them severely by arrows and other weapons.
9. Nishumbho nishitham gadgam charma chaadhaya suprabham,
Athadayan moordhini simham devya vahanamuthamam.
Nishumbha took a sharp sword and shield and hit at the forehead of the great steed of the goddess.
10. Thadithe vahane devi kshuraprenasimuthamam,
Nishumbhasyashu chichedha charma chapyashta chandrakam.
Seeing her steed (, the lion) was hurt, that goddess with an arrow broke the Nishumbha’s special sword and shield in which eight moons were drawn.
11. Chinne charmani gadge cha shakthim chikshepa so asura,
Thamapyasya dwidhachakre chakrenabhimukhagathaam.
Seeing that he lost his sword and shield, Nishumbha opposed her with a spear. The goddess cut it off with her holy wheel.
12. Kopamadhmatho Nishumbho adha soolam jagraha dhanava,
Ayantham mushtipathena devi tachapyachoornayath.
Then Nishumbha who was shining because of his anger threw the trident against her and she powdered it in to pieces by her fist itself.
13. Aavidhyadha gadaam so api chikshepa chandikaam prathi,
Saapi devya trishulena bhinna basmathwamagadha.
Afterwards he rotated his mace and threw it in the direction of the goddess and that mace was broken by the trident of the goddess and turned in to ashes.
14. Thatha parasu hastham thamayantham daithyapungavam,
Aahathya devi banau ghairapathayatha bhoothale.
Then the Asura came with an axe towards the Goddess and she felled him to the ground by her arrows.
15. Tasminnipathithe bhoomou Nishumbhe Bheema Vikrame,
Braharyatheeva samkrudha prayayou Yodhumambhikam.
Seeing that his greatly valorous brother Nishumbha has fallen on the ground, Shumbha went for fighting with the Goddess with great anger.
16. Sa radhasthadh atyuchair ugrageetha paramayudhai,
Bhujai ashatabir athulyair vyapyasesham bhabou nabha.
Then riding on a charriot and armed with several specialised weapons he appeared to have spread through out the sky using his eight hands.
17. Thamayantham samalokhya devi sankhamavadhyath,
Jyasabdham danushchakaratheeva dussaham.
That goddess seeing him coming, blew her conch and twanged her bow string and produced a sound which was intolerable.
18. Poorayamasa kakubho nija gandaswanena cha,
Samastha daithya sainyanam thejo vadha vidhayina.
She filled all the directions with the sound of her bell, which was capable of destroying the valour of all the asuras.
19. Thatha simho mahanadhau sthyajithebha maha madhai,
Poorayamasa gaganam gaam thadopadhiso dasa.
Afterwards that lion with a big roar capable of taming the enthusiasm of elephants filled the ten directions as well as the sky and the earth.
20. Thatha kali samuthpathya gaganam kshmamathadayath,
Karabhyam thanninadhena prak swanasthe thirohitha.
Then Chandika jumped up the sky and beat the earth with her hands and this sound made all the other previous sounds paler.
21. Attattahasamashivam shivadhoothi chakara ha,
Thai shabhdair asuraasthresu Shumbha kopam parama yayaou.
Then Goddess Shivadhoothi laughed very loudly with a horrifying sound and because of that sound the asuras were fear struck and Shumbha became very angry.
22. Durathmasthishta thishtethi vyajaharambika yadha,
Thadha jayethya abhihatham devair akasa samsthithai.
When the goddess cried, “Hey bad one stop, stop,” the devas who were standing in the sky shouted, “Victory, victory. ”
23. Shumbhonagathya ya shakthirmuktha jwalathi bheeshana,
aayanthi vahni kootabha sa nirastha maholkhaya.
That glittering spear which was thrown by Shumbha, after he went near her progressed like a fire ball but was destroyed by the Goddess using her weapon called “Maholkha”. (This is a great spear of the Goddess with great glittering light. )
24. Simha nadena Shumbhasya vyaptham loka tryantharam,
Nirghatha niswano ghoro jitha wan avanipathe.
Hey king the lion like roar of Shumbha spread throughout the three worlds and was greater in intensity than a terrible thunder.
25. Shumbha mukthan saran devi shumbhasthath prahithan saran,
Chichedha swa sarair ugrai sathasodha sahasrasa.
Then the arrows send by Shumbha and the arrows sent by the Goddess were cut using their arrows in hundreds and thousands by the Goddess and Shumbha respectively.
26. Thatha saa chandika krudha soolena jagana thaam,
Sa thadabi hatho bhoomou moorchitho nipapatha ha.
Then that Chandika with great anger hit Shumbha with her spear and he fainted and fell on the battle ground.
27. Thatho Nishbha samprapya chetanamatha karmuka,
Aajagana sarair devim kaleem kesarinam thadha.
At this time Nishumbha woke up from his faint and took his bows and punished the Goddess and her lion with his arrows. (See sloka 14 above)
28. Punascha kruthwa bahunanayutam dhanujeswara,
Chakrayuthena dhithijachadayamasa Chandikam.
By his magical powers, that lords of Asuras made ten thousand hands to him and covered the goddess with ten thousand wheels.
29. Thatho Bhagawathi krudha durga durgarthi nasini,
Chichedha thani chakrani swa sarai sayakamscha thaan.
Afterwards that Goddess Chandika who killed bad souls, became very angry and cut off all those wheels and arrows.
30. Thatho Nishumbho vegena gadha maadhaya chandikam,
Abhyadhavatha vai hanthum daithya sena samavrutha.
Then Nishumbha surrounded by the Asura army, took the mace marched to attack the goddess.
31. Thasyapathatha evasu gadham chichedha Chandika,
Gadgena shitha dharena sa cha soolam samadhadhe.
Even while he was approaching, goddess Chandika cut off his mace and then he armed himself with a spear.
32. Soolahastham samayantham nishumbhamamarardhanam,
Hrudhi vivyadha soolena vega vidhena chandika.
That Goddess punished Nishumbha who was the tormentor of devas and who was armed with a spear by throwing another spear at him.
33. Binnasya tasya soolena hrudhaya nissrutho apara,
Mahabalo maha veeryasthishtehi purusho vadan.
From Nishumbha, whose chest was torn, rose another very strong and very valorous man shouting, “stop, stop. ”(We should assume here that this man is his soul. )
34. Thasya nishkramatho devi prahasya swanavathatha,
Sira chichedha gadgena thatho asavapathath bhuvi.
Seeing this the Goddess laughed loudly and cut off his head by her sword and he fell on the ground.
35. Thasya simhascha Khadhogra damshtra kshunna shirodharan,
Asuram sthaam thadha kali shivadhoothi thadha aparan.
Then that lion ate several asuras whose neck was broken by its horrible teeth and Chamunda and Shivadhoothi also ate some more asuras.
36. Kaumari shakthi nirbhinna kechinnesur maha sura,
Brahmani mandhrapoothena thoyenanye nirakrutha.
Some great asuras died being broken by the spear of Kaumari and some others were benumbed by the holy water sprinkled by Brahmani.
37. Maheswari trishoolena bhinna pethur sthadha apare,
Varahi thunda gathena kechit choorneekrutha bhuvi.
Similarly many asuras fell torn by the trident of Maheswari and some by the dash of the face of Varahi.
38. Gandam gandam cha chakrena vaishnavya dhanava krutha,
Vajrena chaindre hasthagra vimukthena thadha apare.
Some were cut in to pieces after pieces by the holy wheel of Vaishnavi and others by the Vajrayudha thrown at them from the hands of Indri.
39. Kechidwinesoorasura kechith nashata maha havath,
Bakshithaschapare kali shiva dhoothi, mrugathipai.
Some asuras were destroyed in the great battle, some ran away and some of them were eaten by Kali and Shivadhoothi.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Nishmbha vadho Nama,
Navamo adhyaya,
This is the ninth chapter in Devi Mahatmya dealing with the killing of Nishumbha Occurring in the Savarnika period of Markandeya Purana
Chapter 10: Killing of Shumbha
1. Rishir Uvacha:-
Nishumbham nihatham drushtwa bratharam pranasammitham,
Hanyamanam balanchaiva Shumbha krudha abraveedvacha.
The sage told:-
Seeing that his solu like brother was killed as also his army, Shumbha became very angry and told.
2. Balavale pa dushte, thwam maa durge, Garvamavaha,
Anyasam balamasrithya yudhyase yathi manani.
Hey Durga, Hey bad lady, you should not be proud of your strength for You have fought this war with the help of others and are depending on their strength.
3. Devyuvacha:-
Ekaivaham jagathyathra dwithiya kaa mamaa para,
Pasyaitha dushta, mayyeva visanthyo madvibhuthaya.
The goddess told:-
In this world, I only am and where is the second. Please see that all these people enter within me.
4. Thatha samasthastha devyo brahmani pramukhalayam,
Thasya devyasthanou jagmur ekaivasee thadambika.
Afterwards all the goddesses like Brahmani became one with the body of goddess Chandika and the goddess became alone.
5. Devi uvacha:-
Aham vibhoothya bahubhiriha roopair yathasthadha,
Tatsamhrutham mayaikeva thishtamyajou sthidhirobhava.
The goddess told:-
In this battlefield I assumed many forms due to my innate power and now the plurality has become singularity and now stand here firmly and fight with me.
6. Rishir uvacha:-
Thatha pravavrutham yudham devya shumbhasya cho bhayo,
Pasyaitham sarva devanam asuranaam cha darunam.
The sage told:-
Afterwards in the presence of all the devas and asuras, a terrible war took place between the two (Shumbha and the Goddess).
7. Saravarshai sithai sasthraisthadha asthraischaiva dharunai,
Thayor yudhamabhooth bhooya sarva loka bayankaram.
A very fearful and terrible war took place between them in which sharp arrows were rained and using other weapons and horrifyingly great arrows
8. Divyanasthrani sathaso mumuche yanyadhambika,
Babhancha thani daithyendra sthath prathi gatha karthrubhi.
Afterwards when the goddess sent several divine arrows in batches of hundreds, Shumbha destroyed them using arrows, which were capable of destroying them.
9. Mukthani thena chasthrani divyani parameshwari,
Banbancha leelayaivogra hoongarocharanadhibhi.
That Goddess Chandika cut the divine arrows sent by Shumbha by her deep breath (Hum) and also playfully.
10. Thatha sara sathair devi machadhayatha so asura,
Saapi that kupitha devi dhanu chicchedha cheshubhi.
Then that Shumbha covered the Goddess with hundreds of arrows and becoming angry due to this, she cut off his bow using her arrows.
11. Chinne dhanushi daithyendra sthadha shakthi madhadade,
Chichechadha devi chakrena thamapyasya kare sthithaam.
When his bow was broken, That Shumbha took in his hand a spear and the goddess cut it with her holy wheel.
12. Thatha gadgamupadhaya sathachandram cha bhanumath,
Abhyadavatha thaam deveem daithyanam adhipeswara.
Then that chief of chiefs of Asuras, Shumbha took a sword and a shield, which shined like hundred moons and sun and ran towards the goddess.
13. Thasya pathatha evasu gadgam chichedha chandika,
Dhanur mukthai shithairbanaischarma charkarakamalam.
Goddess Chandika while he was coming cut off his sword and shield which were reflecting the sun, with arrows sent from her bow.
14. Hathaswa sa thadha daithya chinnadhanwa visaradhi,
Jagraha mudhgaram goram ambika nidhanodhyadha.
Then that Asura, whose horses were killed, whose bow was broken and whose chariot driver was killed took a horrifying mace to kill the goddess.
15. Chichedhaa pathatha thasya mudhgaram nishithai sarai,
Thadapi so abhyadavatham mushti mudhyamya vegavaan.
She cut off the mace of Shumbha who was nearing her with sharp arrows. In spite of that he ran towards the goddess with extended fist.
16. Sa mushtim padayamasa hrudhaye daithya pungava,
Devyastham chapi saa devi thalanorasya thadayath.
That chief of asuras hit the goddess with his fist on her forehead and she slapped him with her palm on his chest.
17. Thalapraharabhi hatho nipapatha maheethale,
Sa daithyaraja sahasa punareva thadosthidha.
That king of asuras fell on the ground due to her slap but recovered and got up fast.
18. Uthpathya cha pragruhyo uchair devim gaganamasthidha,
Thathrapi saa niradhara yuyudhe thena chandika.
That Shumbha jumped caught hold of the goddess and placed her high in the sky but Chandika stayed there without any support and fought with him.
19. Niyudham khe thadha daithyaschandika cha parasparam,
Chakrathu pradhamam yudham muni vismayakarakam.
Then that Asura and goddess Chandika first fought with bare hands on the sky, making the sages aghast.
20. Thatho niyudham suchiram kruthwa thenambhika saha,
Uthpathya bramayamasa chikshepa dharani thale.
After fighting war with bare hands for long time, that goddess lifted him and threw him on the ground.
21. Samkshiptho dharanim prapya mushti mudhyamya vegatha,
Abhyadavatha dushtathma chandika nidhanechaya.
Thus thrown that Asura reached the earth, recovered fast and with a wish to kill the goddess ran towards her with clenched fist.
22. Thamayantham thatho devi sarva daithya janeswaram,
Jagathyam pathayamasa bhithwa soolena vakshasi.
Afterwards that goddess felled him who was the king of all asuras, by tearing his chest with a trident and made him fall on the ground.
23. Sa gathasu papthorvyam devi soolagravikshatha,
Chalayan sakalam pruthweem sabdhi dweepam saparvatham.
That Shumbha torn by the trident of the goddess fell dead on the ground shaking the entire earth with its oceans, islands and mountains.
24. Thatha prasannamakhilam hathe thasmin durathmani,
Jagathswasthyamatheevapa nirmalam cha bhavnnabha.
When the bad one was killed, the entire universe became happy, the world became calmer and the sky became clearer
25. Uthpathamegha solka ye pragasamsthe samam yayu,
Saritho marga vahinyasthadha samsthathra pathithe.
Those clouds, which were comet shaped before Shumbha died, became calm and also all the rivers started flowing in the right direction.
26. Thatho deva gana sarve harsha nirbhara manasa,
Bhabhuvur nihathe thasmin gandharva lalitham Jagu.
Because of his killing, the mind of all the groups of devas was filled with happiness. Gandharwas sang prettily.
27. Avadhayamsthadhai vanyai nanyathu schapsarogana.
Vavu punyasthadha vatha suprabho bhoo divakara.
Similarly another group of devas played musical instruments, apsaras (celestial dancers) danced in-groups, holy wind blew and the sun shone brightly.
28. Jajwaluschagnaya santha santha digjanithaswana.
The fire burnt calmly and the sounds in the different directions also became calm.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Shumbha Vadho Nama,
Damask adhyaya,
This is the tenth chapter in Devi Mahatmya dealing with the killing of Shumbha Occurring in the Savarnika period of Markandeya Purana.

Chapter 11: Prayer to Narayani
1. Devya hathe thathra mahasurendra,
Sendra suravahni purogamastham,
Kathyayanim thushtuvarishta laabha,
Vikasi vakthrabja vikasithasa.
When Shumbha, the chief of all great asuras was killed, The devas including Indra were lead by the fire god, and with very happy faces resembling fully opened lotus flowers, prayed Goddess Kathyayani (Goddess Chandika) as follows.
(Parvathy was born as a daughter to Sage Kathyayana and was hence known as Kathyayani.)
2. Devi prapannarthi hare praseeda,
Praseedha mathar jagatha akhilasya,
Praseedha visweswari, pahi viswam,
Thwam eswari devi chara charasya.
Be pleased, Hey Goddess who ends the sorrow of those who pray to you, Be pleased, hey Goddess who created all the universe and Be pleased, hey Goddess who looks after the entire universe, for you are queen of all this world.
3. Adharabhootha jagath swam eka,
Mahee swaroopena yatha Sdhithasi,
Apam swaroopa sdithaya thwaithat,
Apyaiyathe kruthsnamalamghya veerye.
Hey goddess who has undefeatable valour, You exist in the form of the world, you are the real basis of the world and you improve (increase) the entire world in the form of water.
4. Twam vaishnavi sakthiranantha veerya,
Viswasya bheejam paramasi maya.
Sammohitham devi, samastha metha,
Twam vai prasanna bhuvi mukthi hethu.
Hey goddess, you are that power of Lord Vishnu, that never has any end. You are the elementary basis of the entire universe in the form of Maya Devi (illusion). Hey goddess, you enchant this entire world and it is well known that if you are pleased, the entire world attains salvation. (By her form of Maya she makes us live the ordinary life and her form of wisdom she leads to salvation. )
5. Vidhya samasthasthava devi, bhedha,
Sthreeya samastha sakala jagathsu,
Twayaikaya poorithamambayaithath,
Kaa they sthuthi sthavyapara aparokthi.
Hey goddess, In all the worlds, all women well learned in the 64 arts are thine part and this world has been filled by you in the form of mother and because of that all these praise about thee are really very inadequate.
6. Sarva bhootha yada devi swarga mukthi pradhayani,
Thwam sthutha sthuthaye ka va bhavanthu paramokthaya.
What more can be added to your prayers, when you are being praised like, you are of the form of universe and you are the giver of heaven and salvation?
7. Sarvasya budhi roopena, janasya hrudhi samsththe,
Swargapavargadhe devi, narayani namosthuthe.
Hey Goddess, who lives in everybody’s mind as intelligence and who grants heaven and salvation to people, Our salutations to you, Narayani.
(Starting from this sloka, the next sixteen slokas are called Narayani Stuthi. Narayani denotes “the innate power behind ultimate god”. It also means “she who provides the basis for all living things. ” Or “She who is the power behind Lord Narayana. ” Or the power of illusion behind Lord Narayana or she is who is personification of salvation or She who is fit to be worshipped by Devas. )
8. Kalakashtadhi roopena parinama pradhayini,
Visvasyoparathou shakthe, narayani namosthuthe.
Hey powerful one, who leads to evolution of earth from the micro time and who is the main force in the destruction of the world, Our salutations to you, Narayani
(Kashta is the time when eyes blink and open naturally for 18 times and kala is 30 kashtas. These are small measurements of time. )
9. Sarva mangala mangalye, Shive, sarvartha sadhake,
Saranye triambike Gowri narayani namosthuthe.
Oh Goddess who is a giver of all good things, who is peaceful, who is a giver of all wealth, who can be relied upon, who has three eyes and who is golden in colour, Our salutations to you, Narayani
10. Srushti sthithi vinasanam sakthi bhoothe, sanathani,
Gunasraye, gunamaye, narayani namosthuthe.
Hey goddess who is the power behind creation, upkeep and destruction. Hey goddess who is for ever, who is depended upon by three characters of sathva, Rajas and Thamas and who is filled with all good characteristics, Our salutations to you, Narayani
11. Saranagatha deenaartha, parithrana parayane,
Sarvsyarthi hare devi, narayani namosthuthe.
Hey Goddess, who takes care of those who surrender to you and those who are suffering, Hey Goddess who removes all sufferings from the entire world, Our salutations to you, Narayani
12. Hamsa yuktha vimanasthe, brahmani roopa dharini,
Kaushambha ksharike devi, Narayani namoshthuthe.
Oh goddess who travels in the air plane with swans, who is having the form of Lord Brahma and who sprinkles water mixed with Dhurbha grass, Our salutations to you, Narayani
13. Trishula chandrahi dhare, maha vrushabha vahini,
Maheswari swaroopena narayani namosththe.
Oh Goddess who has the form of Lord Shiva, who holds a trident, who adorns herself with the crescent and snake and who rides on the great bull, Our salutations to you, Narayani
14. Mayura kukkuda vruthe, maha shakthi dhare anaghe,
Kaumari roopa samsthane, Narayani namosththe.
Of Goddess who is with cock and peacock, who holds a great spear, who is without sin, who is of the form of Lord Subrahmanya, Our salutations to you, Narayani.
15. Samkha chakra gadha sarnkhya graheetha paramayudhe,
Praseedha Vaishnavi roope, Narayani namoshthuthe.
Oh Goddess who holds mace, wheel, conch and bow in your hands, and who is the form of Lord Vishnu, be pleased with us, Our salutations to you, Narayani
16. Graheethogra maha chakre, damshtro dhyutha vasundhare,
Varaha roopini, shive, narayani namosthuthe.
Oh Goddess who holds aloft the great holy wheel, who holds the earth in her frontal teeth, who has the form of Lord Varaha and who does only good, Our salutations to you, Narayani
17. Nrusimha roopenogrena hanthum daithyan kruthodhyame,
Trilokya trana sahithe, Narayani namosthuthe.
Oh Goddess who has the form of the Lord Narasimha, who has a horrifying look and who is ready to kill asuras and who takes care of the three worlds, Our salutations to you, Narayani
18. Kiritini, maha vajre, sahasra nayanojwale,
Vruthra prana hare, narayani namoshthe.
Oh Goddess with the holy crown, who holds aloft the great Vajrayudha, who shines with thousand eyes, who killed the Vruthra asura and who has the form of Indra, Our salutations to you, Narayani
19. Shivadhoothi swaroopena hatha daithya maha bale,
Ghora roope, maharave, Narayani namosthuthe.
Oh Goddess who has the form of Shiva Dhoothi, who killed the great army of asuras, who has a horriying look and who has a great sound, Our salutations to you, Narayani
20. Damshtra karala vadane, siro mala vibhooshane,
Chamunde, munda madhane, narayani namosthuthe.
Oh Goddess who has a fearful face because of her teeth, who adorns herself with the garland of skulls, who killed the giant called Munda and who is goddess Kali, Our salutations to you, Narayani
21. Lakshmi lajje mahavidhye, sradhe, pushti swadhe, druve,
Maha rathri maha maye, Narayani namosthuthe.
Hey Goddess Lakshmi, who is the personification of shyness, who is of the form of upanishads, who has a religious temper, who looks very strong, who has the form of the manes, who is permanent, who is the night of deluge and who is the cause of all the worlds, Our salutations to you, Narayani
22. Medhe, saraswathi, vare, bhoothi bhabravi, thamasi,
Niyathe, thwam, praseedhesa, narayani namosthuthe.
Oh Goddess who is wisdom of intelligence, who is the goddess of words, who is greatest, who is the goddess of the properties of Sathva, Rajo and Thamas, and who is our Goddess, please be kind on us, Our salutations to you, Narayani
23. Sarva swaroope sarveshe, sarva shakthi samanvithe,
Bhayebhya sthrahino devi, durga devi namosthuthe.
Oh goddess who takes all forms, who is the goddess of every thing and who is having all types of strengths, please save us from fears, Our salutations to you, Goddess Durga.
24. Ethathe vadanam soumyam, lochana thraya bhooshitham,
Pathu na sarva bhoothebhya, kathyayani namosthuthe.
Oh Goddess Kathyayani, our salutations to you, let your pretty face adorned with the three eyes protect us from all beings.
25. Jwala karala mathyugra maseshasura soodhanam,
Trishoolam padu no bheeder bhadrakali, namosthuthe.
Oh Goddess Bhadrakali, salutations to you, let your horrifying trident surrounded by flames, which is very angry and is being kept to trouble all asuras, protect us from fear.
26. Hinasthi diarrhea thejammsi, swanena poorya saa jagath,
Saa ganda pathu no devipapebhyena suthaniva.
Hey Goddess, let that bell in your hand which fills all the three worlds with sound and which destroys the power of asuras protect us from sins, like a mother protecting her sons.
27. Asurasrugwasa panga charchithasthe karojjwala,
Shubhaya gadgo bhavathu chandike, thwam natha vayam.
Hey goddess Chandike let that shining sword in your hands, which has become dirty because of the flesh and blood of asuras do good to us. We salute you.
28. Roganseshanapahamsi thushta,
Rushta thu kaman sakalan abheeshtaan,
Twamasreethanaam na vipannaranam,
Twamasritha hyasrayatham prayanthi.
If you are happy you destroy all sort of problems and if you are angry you destroy all desirable happenings. For any one surrendering to you there are no dangers and they are only depended by others and not vice versa.
29. Ethath krutham yath kadanam twayadyai,
Dharmadwisham devi, mahasuranam,
Roopairanekair bahudathma murthim.
Kruthwambike thath prakarothi kaanya?
Hey goddess, this action of splitting your real form in to several and the act of destruction of the great asuras who hate just action can not be done by anybody else, Is it not?
30. Vidhyasu sasthreshu viveka dheepa,
Shadyeshu vakyeshu cha kaa twadhanya,
Mamathwa garthe athi maha andhakare,
Bhibramayathye thadheeva viswam.
Even with existence of knowledge of manthra (sacred chants) and magic, laws dictated by religion, great books teaching philosophy and saying of the Vedas, you manage to keep the entire world, in the dark and in the ignorant well of egoism and bewilder them. Who else can do it except you?(This praises the form of Devi called Vishnu maya (power of illusion of Lord Vishnu), which veils the vision of people. )
31. Rakshamsi yathrogra vishamscha naga,
Yathrarayo dasyu balani yathra,
Dhavanalo yathra thadabdhi madhye,
Thathra sthitha thwam paripasi viswam.
You save and look after this entire world from Rakshasas, great poisons, enemies, and crowds of thieves and dangers of the sea by being present in the concerned spots.
32. Visweswari thwam paripasi viswam,
Viswathmika dharayaseethi viswam,
Viswesa vandhya bhavathi bhavanthi,
Viwasraya ye thwayi bhakthi namra.
Hey Goddess, you are the goddess to this entire universe, because of that you protect the universe. You are the soul of the universe and so you upkeep it. You are venerable to the greatest lords of this world and so all those whom, who venerate you with humility, becomes the people on whom the universe depends.
33. Devi praseedha paripalaya no ari bheether,
Nithyam yadha asura vadha dhu naiva sadhya,
Paapani sarva jagatham prasamam nayasu,
Uthpathapaka janithamscha mahopa sargaan.
Oh Goddess, take mercy on us. Similar to how you have saved us from the fear of enemies by killing those asuras in an instant please save us for all time. Bring to an end the sins being committed in this world and the great problems brought about by people themselves by not following Dharma (Just action).
34. Pranatham praseedha thwam devi viswarthi haarini,
Trilokya vasinaameedye lokaanaam varada bhava.
Hey Goddess who destroys all pain from this world, become pleased with all those who salute you. Hey Goddess, who is fit to be worshipped by all beings of all the three worlds, grants them boons.
35. Devyuvacha:-
Varadaham suragana, varama yanmasechadha,
Tham vrunudhwam jagatham upakarakam.
The goddess told:-
Hey devas who have assembled here, I am the giver of boons. I would give you any boon that you desire which would be helpful to this universe.
36. Deva ouchu:-
Sarva Badha prasamanam trilokyasya akhileswari,
Evameva thwaya karyamasmad vairi vinasanam.
The Devas told:-
Hey Goddess of the entire world, please keep on doing the destruction of our enemies, which would destroy the sorrow of all the three worlds.
37. Devyuvacha:-
Vaivasthenthare prapthe ashta vimsathi me yuge,
Shumbho Nishumbhschaivanya vath pathsyathe maha surou,
In the Vaiwaswatha Manwanthara (During the rule of Vaiwaswatha manu), in the twenty eighth Yuga (portion) two other asuras called Shumbha and Nishumbha would be born.
38. Nanda gopa gruhe jatha yasodha garbha sambhava,
Thathsthou nasayishyami Vindhya chala vasini.
Then I would be born in the house of Nanda gopa to Yasodha and shall live in Vindhya mountains and kill them.
39. Punarapyathi roudhrena roopena pruthwithale,
Avatheerya hanishyami vaiprachithamscha danavan.
Again I would be born in this world with a terrorizing form and kill the asuras who are the sons of VaipraChithi.
40. Bakshyanthyascha thanugran Vaiprachithan mahasuran,
Raktha dantha bavishyanthi dhadimi kusumopama.
Eating those two terrible Rakshasas who are the sons of Vaiprachithi, my teeth would become red like the pomegranate flowers. (This form of Devi who is red all over is known as Raktha Chamunda)
41. Thatha maam devatha swarge marthya loke cha manava,
Sthuvantho vyaharishyanthi sathatham raktha dandhikaam.
Because of that all the devas in heaven and human beings on earth will always pray me and refer to me as Raktha Dandhika. (Goddess with red teeth)
42. Bhooyascha satha varshikyam ana vrushtiyanambhasi,
Munibhi samsmrutha bhoomou sambavishyamiayonija.
Then afterwards when the world does not receive any rain for one hundred years, I would be remembered by the sages and would be born without the assistance of a woman. (Similar to Chamundi coming from Parvathy)
43. Thatha sathena nethranam nirekshishyami yanmunin,
Keerthiyishyanthi manuja sathaksheem ithi maam thatha.
Then I would see the sages with my hundred eyes and then people will praise me as Sathakshi (Hundred eyed Goddess)
44. Tathoham akhilam lokamathma deha samudbhavai,
Barishyami sura, sakair avrushte prana dharakai.
Then oh devas, I would protect the entire world till it rains, by production of life saving crops from my body. (Commentators mention Amaranths as the crop that she will produce)
45. Sakambhareethi vikhyatam thadha yaasyamaham bhuvi,
Thathraiva cha vadishyami durgama akhyaam maha suram.
46. Durga devithi vikyatham thanme nama bhavishyathi.
Then I would become famous in the world as Shakambharee(She who gave plants like amaranths from her body and filled up the belly), At that time I would kill an Asura called Durgama and would become famous by the name Durga.
47. Rakshamsi bakshayishyami muneenaam thrana karanath,
Thadha mam munaya sarve sthoshyanthya namra moorthaya.
48. Bheema devithi vikhyatham thanme nama bhavishyathi.
Then when I take a huge form and live on Himalaya Mountains and eat all rakshasas for protecting the sages there, they will salute me with devotion and I would become famous by the name of Bheema devi (Goddess with very huge form)
49. Thadaham bramaram roopam kruthwa asankhyayashad padam,
Trilokyasya hitharthaya vadishyami mahasuram.
50. Bramareethi cha maam lokasthadha sthoshyanthi sarvadha.
At the time when a great Asura called Aruna who will trouble all the three worlds, I would be born with a form which is the form of endless black bees, for protecting the three worlds Then I would kill that great Asura. Then people of all the world would praise me as Bramari.
51. Itham yadha yadha badha dhanavotha bhavishyathi,
Thada thada vatheeryaham karishyamari samkshyam.
Like this whenever problems arise from asuras, I would take an incarnation and destroy your enemies.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Narayani sthuthir Nama,
Ekadaso adhyaya,
This is the eleventh chapter in Devi Mahatmya dealing with the prayer to Narayani Occurring in the Savarnika period of Markandeya Purana
Chapter 12: The greatness of the story of Devi.
1. Devyuvacha:-
Ebhi sthavai scha maam nithyam sthoshyathe ya samahitha,
Tasyaham sakala badhaam nasayishyamasamsyam.
The goddess told:-
Whoever with concentrated minds prays daily with this prayer, I would definitely remove all his problems.
2. Madhu Kaidaba nasam cha Mahishasura gathanam,
Kerthayishyanthi ye thaddwadham Shumbha Nishumbhayo.
3. Ashtamyam cha chaturdasyam navamyam chaika chethasa,
Sroshyanthi chaiva ye bhakthya mama mahthmyamuthamam.
4. Na tesham dushkrutham kinchith dushkruthotha na chapadha,
Na bavisyathi daridryam na chaiveshta viyojanam.
All those who sing and praise the story of the death of Madhu, Kaidabha, Mahishasura, Shumbha and Nishumbha and all those with close attention hear these great stories of my greatness on Ashtami (eighth day after new and full moon), Chathurthi (fourth day after new and full moon) and Navami (ninth day after new and full moon) will never have sins, no danger by doing bad actions, suffer no poverty and have no separation from people who love them.
5. Shathrutho na bhayam tasya, dasyutho vaa na rajatha,
Na sastranalatho youghath kadachith bavishyathi.
Such people have no fear from enemies, no fear from thieves or kings and no fear from weapons, fire and floods forever.
6. Tasmanmamaithan mahathmyam patithavyam samahithai,
Srothavyam cha sada bakthya param swasththyanam mahath.
So with rapt attention they have to read and hear with devotion this great story which is the gateway for all that is good.
7. Upasarganaseshamsthu aha Marie samuthbhavan,
Thadha trividhamulpatham mahathmyam samayenmama.
My praise (story of praise) would remove all forms of pestilence and the three types of problems. (Arising from ourselves, from ghosts and devils and natural disasters)
8. Yatraithat patyathe samyang nithyamayathane mama,
Sadaa na thadvimokshyami sannidhyam thathra me sthitham.
I will never leave any temple of mine where this is read according to prescribed method and my presence would always be there in that temple.
9. Balipradhane poojayam agni karye mahothsave,
Sarvam mamaithad charithamucharyam sravyameva cha.
It is necessary to read and hear my entire story, in sacrifices aimed at me, prayers, fire sacrifices and great festivals.
10. Janatha ajanatha vapi bali poojam thadha krutham,
Pratheekshishyamaham preethya vahni homam thadha krutham.
Sacrifices, prayers and fire sacrifices done by people who are well versed in the methods or people ignorant of the methods, would both be lovingly received by me, if my story is heard or read.
11. Sarath kale maha pooja kriyathe yaa cha varshiki,
Thasyam mamaithan mahathmyam sruthwa bhakthi samanwitha.
12. Sarva badhavi nirmuktho dana dhanya suthanvitha,
Manushyo math prasaadena bavishyathi na samsaya.
There is no doubt that, in the great prayers of sarad navarathri and vasantha navarathri, those who hear fully this story of my greatness, because of my grace and blessing would be free of all great problems
13. Sruthwa mamaithan mahathmyam thadha chothpathaya shubha,
Parakramam cha yudheshu jayathe nirbhaya pumaan.
Those men who hear this story of my greatness, my holy birth and valour in wars will become devoid of fear.
14. Ripava samkshayam yanthi kalyanam chopapadyathe,
Nandathe cha kulam pumsam mahatmyam mama srunwatham.
Those men who hear this story of my greatness would have all their enemies destroyed, good things will happen and their family will increase.
15. Santhi karmani sarvathra thadha duswapna darshane,
Gruha peedasu chograsu mahathmyam srunuyath mama.
In all rites to bring peace, in times when bad dreams recur and in times when the nine planets trouble you, it is necessary to hear this story of my fame.
16. Upasarga samam yanthi gruha peedascha daruna,
Duswapnam cha nrubhirdrushtam suswapnamupa jayathe.
All problems and troubles created by the planets would be destroyed and the bad dreams seen by men would become good dreams.
17. Balagrahabhi bhoothanam balanam shanthi karakam,
Sanghadha bhede cha nrunam maithree karanamthamam.
This would bring peace to the children troubled by evil spirits troubling children and bring to an end the quarrels between friends.
18. Durvruthanaam aseshanam bala hanikaram param,
Rakshobhootha pisachanaam patanadeva nasanam.
Just by your reading the story of my greatness, all bad people troubling you would loose their strength and all ghosts, devils and evil spirits would be destroyed.
19. Sarvam mamaithan mahatmyam mama sannidhi karakam,
Pasu pushparga dhoopaischa gandha deepair sthodathamai.
20. Vipranam bhojanair homai prokshaneeyairahar nisam,
Anyischa vividhair bhogair pradanair vathsarenaya.
21. Preethirme kriyathe saasmin sakrudhacharithe sruthe,
Srutham harathi paapani thadarogyam praychathi.
This story of my greatness would ensure my presence wherever it is read. All the happiness created in me by giving cows, flowers, lights, oblations, other great scents, lamps, giving food to Brahmins during night and day, and other pleasures and charity continuously for one year, can simply be got by reading or hearing this story just ones. Hearing and reading of this story once destroys all sins committed.
22. Rakshaam karothi bhoothebhyo janmanam keerthanam mama,
Yudhashu charitham yanme dushta daithya nibarhanam.
23. Thasmin srithe vairi krutham bhayam pumsaam na jayathe,
Yushmabhi sthuthayo yascha yascha brahma rishibhi krutha.
24. Brahmana cha kruthasthasthu prayachanthi shubaam mathim.
The story of my births gives protection from ghosts. The hearing of the story of my killing of bad asuras in the war between devas and asuras, removes all fear in men due to enemies. The prayers done by you, the prayers done by great sages and the prayer done by lord Brahma gives good conduct.
25. Dasyubhirva vrutha shunye grahitho vapi shathrubhi,
Simha vyagranuyatho, vaa vane vaa vanahasthibhi.
26. Ragna krudhena chagnaptho vadhyo bandhagadho api vaa,
Aagoornitho vaa vathena sthithapothe maharnave.
27. Pathathsu chapi sasthreshu samgrame brusa darune,
Sarvabadhasu ghorasu vedhanabhyardhitho, api vaa
28. Smaran mamaithacharitham naro muchyathe sankatath.
Even when one is surrounded by forest fire, or surrounded by thieves in a far away lonely place, or has been caught by enemies, or is being followed in the forest by tigers and lion, or surrounded by wild elephants ready to kill, or sentenced to death by an angry king, or tied extremely tightly or situated in a ship in the sea which is tossed by hurricane, or lost all weapons in a horrifying war or is being seriously troubled by great unbearable pain, he (man) would be saved from his problem just by remembering about my story.
29. Mama prabhavad simhadhya dasyavo vairinasthadha,
Dhooradeva palayanthe smarathascharitham mama.
Because of my power, lions, thieves and enemies will run away from one who remembers about my story.
30. Rishir Uvacha:-
Ithyukthwa saa bhagawathi chandika chanda vikrama,
Pasyathameve devanam thathraivanthara dheeyatha.
The sage told:-
The greatly valorous Goddess Chandika having told thus suddenly disappeared from there even while the devas were seeing.
31. Thepi deva nirathanga swadhikaran yadha pura,
Yagnabhagabhuja sarve chakrurvinihathaaraya.
All those devas, their enemies having been killed, started getting their share from fire sacrifices, became fearless and started enforcing their power like olden times.
32. Daithyascha devya nihathe Shumbhe deva ripow yudhi,
Jagatdwidwamsini thasmin mahogre athula vikrame,
Nishumbhe cha maha veerye sesha patalamayayu.
Once The great Shumbha who was the enemy of devas, who was troubling all the three worlds, who was very angry and who was of unmatched power and the very powerful Nishumbha were killed by the Goddess in the war, the remaining asuras went to Patala.
33. Evam Bhagawathi devi saa nithyapi puna puna,
Sambhooya kuruthe Bhoopa, Jagatha paripalanam.
Hey king, thus that Devi who is the Goddess, though she exists forever, again and again is born and protects all the three worlds.
34. Thayaiththanmohyathe viswam saiva viswaam prasuyathe,
Saaya chitha cha vijanam thushta rudhim prayaschadhi.
The Goddess enchants this universe and she herself gives birth to this universe. That Goddess being prayed without interest in any thing gives that knowledge that leads to salvation and gives wealth in materialistic sense.
35. Vyaptham thayaithat sakalam brahmandam manujeswara,
Maha kalya maha kale maha mai swaroopaya.
Hey king of men, during the deluge she as the destroyer spreads throughout this Brahma’s universe and makes the great gods like Brahma do their jobs properly.
36. Saiva kale mahamari saiva srushti bhavathyaja,
Sthidhim karothi bhoothanam saiva kale sanathani.
She is the destroyer during the deluge and when at the time of creation (after the deluge) that Goddess who does not have any birth becomes the power of creation and that same Goddess who is forever looks the world afterwards.
37. Bhavakale nrunam saiva lakshmir vrudhipradha,
Saivabhave thadhalakshmir vinasayopajayathe.
In the human abode in good times she herself becomes Goddess Lakshmi who gives progress and in bad times she herself causes destruction as Alakshmi.
38. Sthutha sampoojitha puspair dhoopa gandhabhir sthadha,
Dadath vitham puthramscha mathim dharme gathim shubham.
She being worshipped by prayers, flowers incense and sandal gives wealth, children, good sense and salvation.
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Devi Charitha Mahatmyam name,
Dwadaso adhyaya,
This is the twelfth chapter in Devi Mahatmya dealing with The greatness of the story of Devi Occurring in the Savarnika period of Markandeya Purana
Chapter 13: The getting of boons by Suradha and Vaisya
1. Rishir Uvacha:-
Ethathe Kaditham Bhoopa, Devi Mahatmyam Uthamam,
Evam prabhava saa devi yayedham dharyadhe Jagat.
The Sage told:-
Hey king, I have told the holy story of “Devi Mahatmyam. ” That goddess who carries the entire world with her has all the greatness told in the Mahtamya.
2. Vidhya thadiva kriyathe bhagawad vishnu mayaya,
Thaya thawamesha vaisyascha thadaivayai vivekina,
3. Mohyanthe mohithaschaiva mohameshyanthi chapare,
Thamupaihi maharaja, saranam parameshwareem.
4. Aradhitha saive nrunaam bhoga swargapavargadha.
Knowledge or intelligence is created by the power of Vishnu Maya and she herself creates illusions to hide the truth from wise people such as you and Vaisya. Some others will attain only illusion. So, king, surrender before this great goddess. Once she is worshipped that Goddess will give material pleasures, heaven and salvation.
Markandeya Uvacha:-
Ithi Thasya vacha sruthwa Suradha sa Naradhipa.
5. Pranipathya mahabagam tham rushim samshitha vrutham,
Nirvinno athi mamathwena rajyapaharanena cha.
6. Jagama sadhyasthapase sa cha vaisyo maha mune,
Sandharsanartham ambhaya nadee pulinamasritha.
Sage Markandeya told:-
Hearing these words of Sage Sumedhas, The king Suradha became very lucky. Saluting that sage, who observed serious penance, being extremely sorrowful because of egoism, and because of his kingdom being robbed by him, went immediately for doing penance. The Vaisya also did the same thing. Hey sage they reached the river shores for making efforts to se the Goddess.
(Sage Markandeya is telling this story to Sage Kroshtaki in the Markandeya purana.)
7. Sa cha vaisya thapasthape devi suktham param japan,
Thou thasmin puline devya kruthwa moorthim mahimayim.
8. Arhanam chakrathasthasya pushpa doopagni tharpanai.
That king and Vaisya did penance by repeating “Devi Suktham”. They made a statue of the goddess by mud on the floor of sand and worshipped it by flowers, incense, and fire sacrifices and other methods of satisfying her.
(There is lot of controversy about what is mentioned as “Devi Suktham. ” It only literally means that which is extremely suitable to praise her greatness. Some people say that this is a manthra from Rig-Veda. Some people say that it is a Sthothra called “Devi Suktham. ” But majority people are of the opinion that it is the prayer starting with “Namo devyai Maha Devyai…” in the fifth chapter. Sloka number s 7-36)
9. Niraharou yathaharou thanmanaskou samahithou,
Dhadhthsthuthou balinchaiva nija gathra sugukshitham.
They took less food and then no food, concentrated their mind on the goddess, controlled their senses and offered her an offering made wet by the blood from their bodies.
10. Evam samaradhayatho sthreebhir varshair yathathmano.,
Parithushta jagatdathri prathyaksham praha Chandika.
Thus being worshipped with absolute concentration for three years, that Goddess Chandika who is the mother of the world became pleased and appeared before them.
11. Devyuvacha:-
Yath prathayathe twaya bhoopa, thwaya cha kula nandhana,
Mathasthath prapyatham sarvam parithushta daddadmi vaam.
The Goddess told:-
Hey king and Hey good son of a family (Vaisya), you both please get from me what all you prayed for. I am pleased with you and I will give you everything.
12. Markandeya Uvacha:-
Thatho vavre nrupo rajyamavi bramsa janmani,
Athrapi cha nijam rajyam hatha shatru balam balath.
Sage Markandeya told:-
Then the king requested for kingship even in his next birth as well as his kingdom in the present birth in which he would be able to destroy the enemy forces.
13. Mamethyahamithi pragna sangavichyuthikarakam,
Then that Vaisya, who had great wisdom with a sense of renunciation, requested for wisdom in which feelings like me and mine will not be there.
14. Devyuavacha:-
Swalpai rahebhir nrupathe, swam rajyam prapsyathe bhavan,
Hathwa ripunaskalitham thava thathra bhavishyathi.
The Goddess told:-
Hey king, you will regain your kingdom in a few days. There you would destroy your enemies and you will have your kingdom permanently.
15. Mruthascha bhooya samprapya janma devatdwivaswatha,
Savarniko nama manur bhavan bhuvi bhavishyathi.
You after giving away this body would be born again in the world from the Sun God and would become a Manu called “Savarni. ”
(He would become eighth son of Sun God and would rule over the entire world. )
16. Vaisya varya thwaya yascha varo asmatho abhivanchidha,
Tham prayaschami samsidhai thava gnanam bhavishyathi.
Hey great Vaisya, the boon requested by you from me would be given to you and you would gain wisdom of God and attain salvation.
17. Markandeya uvacha:-
Ithi dathwa thayor deva, yada abilakshitham varam,
Babhoovantharhitha sadhyo bhakthya thabhyam abishtutha.
Sage Makandeya told:-
After thus giving them the boons requested by them, and after being worshipped by them with devotion, she became quickly invisible.
18. Evam devya varam labhdhwa suradha kshtyarshabha,
Surya janama samasadhya savarnir bhavitha manu.
Savarnir bhavitha manu.
Thus the Kshatriya (belonging to the caste of kings) king Suradha, after getting the boon from the goddess, was born to the Sun God, and would become a Manu called Savarni.
A manu called Savarni
(It is normal to end an epic with a repetition again of the last few words of the epic. )
Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Suradha vaiysyor vara pradhanam Nama,
Trayodasor adhyaya,
This is the thirteenth chapter in Devi Mahatmya dealing with giving boon to Suradha and Vaisya Occurring in the Savarnika period of Markandeya Purana
* The innate power within them
Yoga Nidhra is a Thamasic power i. e. Goddess of baser qualities
[2] Devas lead by Indra


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