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शरणागतदीनार्तपरित्राणपरायणे।
सर्वस्यार्तिहरे देवि नारायणि नमोऽस्तु ते II
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'Nav' means 'nine' and 'ratri' means 'night'. Thus, 'Navratri' means 'nine nights'. There are many legends attached to the conception of Navratri like all Indian festivals. All of them are related to Goddess Shakti (Hindu Mother Goddess) and her various forms. It is one of the most celebrated festivals of Hindu calendar, it holds special significance for Gujratis and Bengalis and one can see it in the zeal and fervor of the people with which they indulge in the festive activities of the season. Dandiya and Garba Rass are the highlights of the festival in Gujarat, while farmer sow seeds and thank the Goddess for her blessings and pray for better yield. In older times, Navratri was associated with the fertility of Mother Earth who feed us as her children.
The first three days of Navratri are dedicated to Goddess Durga (Warrior Goddess) dressed in red and mounted on a lion. Her various incarnations - Kumari, Parvati and Kali - are worshipped during these days. They represent the three different classes of womanhood that include the child, the young girl and the mature woman. Next three days are dedicated to Goddess Lakshmi (Goddess of Wealth and Prosperity), dressed in gold and mounted on an owl and finally, last three are dedicated to Goddess Saraswati (Goddess Of Knowledge), dressed in milky white and mounted on a pure white swan. Sweetmeats are prepared for the celebrations. Children and adults dress up in new bright-colored dresses for the night performances.
In some communities, people undergo rigorous fasts during this season that lasts for the nine days of Navratri. The festival culminates on Mahanavami. On this day, Kanya Puja is performed. Nine young girls representing the nine forms of Goddess Durga are worshiped. Their feet are washed as a mark of respect for the Goddess and then they are offered new clothes as gifts by the worshiper. This ritual is performed in most parts of the country. With commercialization, the festival has moved on to be a social festival rather than merely a religious one. However, nothing dampens the spirit of the devout followers of Goddess Durga, as they sing devotional songs and indulge in the celebrations of Navratri, year by year..
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Om Sri Sai Nathaaya Namaha
Dear Tanu ji, I was very distressed last night, and I prayed to Mata Ji and Baba, then I came onto the forum and saw this post of yours. It opened on the post of Chapter 12, and I just cried, it was as though Maa was giving me answers.. I read all the posts, thank you soo so sooo much for posting this sister!!
May Baba bestow his loving blessings on you always! Happy Navratri :)
May God prevail over evil always!
Jai Sai Ram
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Om Sri Sai Nathaaya Namaha
Dear brothers and sisters, this is a beautiful version of Mahisasura Mardini Stotra in two parts of Durga Maa.
[youtube=425,350]http://www.youtube.com/watch?v=CK3mMiZsxJo[/youtube]
[youtube=425,350]http://www.youtube.com/watch?v=n7WSYOt0J6M&feature=related[/youtube]
Please listen to it, it is very powerful and calming and a wonderful tribute to Mata Ji
Jai Sai Ram :)
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SORRY MAA I WAS VERY MUCH UPSET N U KNW Y BCOZ U KNW MY EVERY SUFFERING....... U KNOW NA? PLS TAKE ME OUT OF THIS SITUATION I BEG U I KNW U R ANGRY BCOZ OF SOME REASON THE REASON WHICH I M GUESSING BUT MAA IT IS UP TO U PLS MAA HOW MUCH NOW I HAVE TO SUFFER? WEN IT WILL COME TO AN END? AS I FELT THAT I HAD SUFFERED ALOT MAA... PLS SHOW SOME MERCY MAA N FORGIVE ME FOR MY WORDS...... U KNW NA HOW MUCH I LOVE U N ONLY BCOZ OF U I COME TO VISIT UR PLACE MAA WITH DEVOTION.... PLS FORGIVE ME MAA IF THERE ANY MISTAKE HAD DONE BY ME IN THIS OR MY PAST LYF MAA....... MAA THINGS ARE GETTING REPEATED N I DONT WANT OT FACE THEM AGAIN....... PLS HELP ME.... I NEED UR MERCY AND BLESSINGS RANI..................................................................... N THANKS FOR EVERYTHING U HAVE DONE FOR ME WHICH IS UNKNOWN TO ME MAA.......... SORRY AGAIN..............
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About Goddess Durga
Capture the hearts and minds of her ecstatic devotees.
Durga, in Sanskrit means "She who is incomprehensible or difficult to reach." Goddess Durga is a form of Sakti worshiped for her gracious as well as terrifying aspect. Mother of the Universe, she represents the infinite power of the universe and is a symbol of a female dynamism. The manifestation of Goddess Durga is said to emerge from Her formless essence and the two are inseparable.
She is also called by many other names, such as Parvati, Ambika, and Kali. In the form of Parvati, She is known as the divine spouse of Lord Shiva and is the mother of Her two sons, Ganesha and Karttikeya, and daughter Jyoti. Destroyer of demons, she is worshiped during an annual festival called Durga puja, especially popular among Bengalis.
Her Appearance
There are endless aspects of Durga described in the Puranas and Agamas and the iconography is consequently very varied. She is usually pictured as having ten arms holding Sword, Conch, Discus, Rosary, Bell, Winecup, Shielf, Bow, Arrow, and Spear. She is most often shown riding a lion from which comes Her august name, Simhavahini, "She who stands astride the king of beasts". She is gorgeously dressed in royal red cloth and has several ornaments decorating Her personage. Her hair is dressed up in a crown (karandamukuta) which then flows out in long luxuriant tresses that are darkly luminous and soothing to the eye. The various tools reflects the eminent supremacy that helps in controling the universe and obey Her will.
Weilding Energy
Goddess Durga exists eternally, always abiding in her own sweet nature and inhabits the hearts and minds of her ecstatic devotees. As Shakti power, she shapes, nurtures, and dissolves names and forms, while as subtle spiritual energy called Kundalini, She lights the lotuses fo the seven centres of awareness in the sacred human body. Goddess Durga killed the powerful demon Mahish and all his great commanders. When demonic forces create imbalance all god unite becoming one divine force called Shakti or Durga
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Navratri
Dandiya, the most awaited traditional dance festival of India.
Navratri, the festival of nights, lasts for 9 days with three days each devoted to worship of Ma Durga, the Goddess of Valor, Ma Lakshmi, the Goddess of Wealth and Ma Saraswati, the Goddess of Knowledge. During the nine days of Navratari, feasting and fasting take precedence over all normal daily activities amongst the Hindus. Evenings give rise to the religious dances in order to worhip Goddess Durga Maa.
1st - 3rd day of Navratri
On the first day of the Navaratras, a small bed of mud is prepared in the puja room of the house and barley seeds are sown on it. On the tenth day, the shoots are about 3 - 5 inches in length. After the puja, these seedlings are pulled out and given to devotees as a blessing from god. 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.
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.
7th - 8th day of Navratri
These final days belong 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 colourful festival, yagna (holy fire) is performed. Ghee (clarified butter), kheer (rice pudding) and sesame seeds form the holy offering to Goddess Durga Maa.
Mahanavami
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 feet are washed as a mark of respect for the Goddess and then they are offered new clothes as gifts by the worshiper. This ritual is performed in most parts of the country.
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Durga Stuti
Maa Durga
Shri Durga Stuti is an easy form of Shree Durga Saptsati composed by Maha Rishi Markande. Durga Stuti is composed of powerful verses in praise of Durga Ma. People believe that daily and sincere recitation of Shri Durga Stuti relieves human beings from all their worries and blesses them with prosperity and happiness.
Shri Durga Stuti
Miti Ka Tan Huaa Pavitra, Ganga Ke Asnan Se |
Ant Karan Ho Jaye Pavitra, Jagadambe Ke Dhyan Se ||
Sarve Mangal Mangalye, Shive Sarvarth Sadhike |
Sharanye Trambake Gauri, Narayani Namo Stute ||
Shakti Shakti Do Mujhe, Karoon Tumhara Dhyan |
Path Nirvignya Ho Tera, Mera Ho Kalyan ||
Hridya Sinhasan Par Aa, Betho Meri Maa |
Suno Vinay Mam Din Ki, Jag Janani Vardan ||
Sundar Deepak Ghee Bhara, Karoon Aaj Tayaar |
Gyan Ujala Maa Karo, Metto Moh Andhkaar ||
Chandra Surya Ki Roshni, Chamke Chaman Akhand |
Sab Mein Vyapak Tej Hai, Jwala Ka Prachand ||
Jwala Jag Janani Meri, Raksha Karo Humesh |
Dur Karo Maa Ambike, Mere Sabhi Kalesh ||
Shradha Aur Vishwas Se, Teri Jyot Jalaoon |
Tera Hi Hai Aashra, Tere Hi Gun Gaoon ||
Teri Adhabhut Gaat Ko, Padhoon Mein Nischay Dhar |
Sakshat Darshan Karoon, Tere Jagat Aadhar ||
Man Chanchal Se Baat Ke, Samay Jo Aogun Hoye |
Dati Apni Daya Se, Dhyan Na Dena Koye ||
Main Anjan Malin Man, Na Jano Koi Rit |
At Pat Vani Ko Hi Maa, Samjho Meri Prit ||
Chaman Ke Aogun Bahot Hai, Karna Nahi Dhyan |
Sinhvahini Maa Ambike, Karo Mera Kalyan ||
Dhanya Dhanya Maa Ambike, Shakti Shiva Vishal |
Angh Angh Mein Rum Rahi, Dati Din Dayal ||
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108 Names of Maa Durga
Sati - One who got burned alive
Saadhvi - The Sanguine
Bhavaprita - One who is loved by the universe
Bhavaani - The abode of the universe
Bhavamochani - The absolver of the universe
Aarya - Goddess
Durga - The Invincible
Jaya - The Victorious
Aadya - The Initial reality
Trinetra - One who has three-eyes
Shooldharini - One who holds a monodent
Pinaakadharini - One who holds the trident of Shiva
Chitra - The Picturesque
Chandaghanta - One who has mighty bells
Mahatapa - With severe penance
Manah - Mind
Buddhi - Intelligence
Ahankaara - One with Pride
Chittarupa - One who is in thought-state
Chita - Death-bed
Chiti - The thinking mind
Sarvamantramayi - One who possess all the instruments of thought
Satta - One who is above all
Satyanandasvarupini - Form of Eternal bliss
Ananta - One who is Infinite or beyond measure
Bhaavini - The Beautiful Woman
Bhaavya - Represents Future
Bhavya - With Magnificence
Abhavya - Improper or fear-causing
Sadagati - Always in motion, bestowing Moksha (salvation)
Shaambhavi - Consort of Shambhu
Devamata - Mother Goddess
Chinta - Tension
Ratnapriya - Adorned or loved by jewels
Sarvavidya - Knowledgeable
Dakshakanya - Daughter of Daksha
Dakshayajñavinaashini - Interrupter of the sacrifice of Daksha
Aparna - One who doesnt eat even leaves while fasting
Anekavarna - One who has many complexions
Paatala - Red in color
Paatalavati - Wearing red-color attire
Pattaambaraparidhaana - Wearing a dress made of leather
Kalamanjiiraranjini - Wearing a musical anklet
Ameyaa - One who is beyond measure
Vikrama - Violent
Krrooraa - Brutal (on demons)
Sundari - The Gorgeous
Sursundari - Extremely Beautiful
Vandurga - Goddess of forests
Maatangi - Goddess of Matanga
Matangamunipujita - Worshipped by Sage Matanga
Braahmi - Power of God Brahma
Maaheshvari - Power of Lord Mahesha (Shiva)
Aeindri - Power of God Indra
Kaumaari - The adolescent
Vaishnavi - The invincible
Chaamunda - Slayer of Chanda and Munda(demons)
Vaarahi - One who rides on Varaah
Lakshmi - Goddess of Wealth
Purushaakriti - One who takes the form of a man
Vimalauttkarshini - One who provides joy
Gyaana - Full of Knowledge
Kriya - Nitya- The eternal one
Buddhida - The bestower of wisdom
Bahula - One who is in various forms
Bahulaprema - One who is loved by all
Sarvavahanavahana - One who rides all vehicles
NishumbhaShumbhaHanani - Slayer of the demon-brothers Shumbha Nishumbha
MahishasuraMardini - Slayer of the bull-demon Mahishaasura
MadhuKaitabhaHantri - Slayer of the demon-duo Madhu and Kaitabha
ChandaMundaVinashini - Destroyer of the ferocious asuras Chanda and Munda
Sarvasuravinasha - Destroyer of all demons
Sarvadaanavaghaatini - Possessing the power to kill all the demons
Sarvashaastramayi - One who is deft in all theories
Satya - The truth
Sarvaastradhaarini - Possessor of all the missile weapons
Anekashastrahasta - Possessor of many hand weapons
AnekastraDhaarini - Possessor of many missile weapons
Komaari - The beautiful adolescent
Ekakanya - The girl child
Kaishori - The adolescent
Yuvati - The Woman
Yati - Ascetic, one who renounces the world
Apraudha - One who never gets old
Praudha - One who is old
Vriddhamaata - The old mother (loosely)
Balaprada - The bestower of strength
Mahodari - One who has huge belly which stores the universe
Muktakesha - One who has open tresses
Ghorarupa - Having a fierce outlook
Mahaabala - Having immense strength
Agnijwaala - One who is poignant like fire
Raudramukhi - One who has a fierce face like destroyer Rudra
Kaalaratri - Goddess who is black like night
Tapasvini - one who is engaged in penance
Narayani - The destructive aspect of Lord Narayana (Brahma)
Bhadrakaali - Fierce form of Kali
Vishnumaya - Spell of Lord Vishnu
Jalodari - Abode of the ethereal universe
Shivadooti - Ambassador of Lord Shiva
Karaali - The Violent
Ananta - The Infinite
Parameshvari - The Ultimate Goddess
Katyayani - One who is worshipped by sage Katyanan
Savitri - Daughter of the Sun God Savitr
Pratyaksha - One who is real
Brahmavaadini - One who is present everywhere
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Durga Puja Origin
Durga Puja finds its origin in the Hindu mythology. Goddess Durga is regarded as the deity of power. She entered the earth with the aim to kill the demon Mahishasura, who set out to conquer the world with his tyranny and invincible power. Due to her victory over him, Goddess Durga is sometimes referred to as Mahishasura Mardini (the Goddess who killed Mahishasura). Durga Pooja is celebrated to commemorate the victory of good over the evil. The festival attracts many visitors all over India and foreign tourists to West Bengal, where it is celebrated with much fanfare and fervor. All through the ten days, the streets in West Bengal are busy in the celebrations of the pooja. Read on to know about the story of Goddess Durga.
Story of Durga Pooja
The Emergence of Goddess Durga
In the Hindu mythology, Goddess Durga is personified as a beautiful warrior, seated upon a lion. According to the legends, Lord Brahma, Lord Vishnu and Lord Shiva summoned Goddess Durga, an avatar of Ma Shakti, to save the Devalok and living beings on earth from the tyranny of the monster-demon Mahishasura, as neither of the three could acquire triumph over the demon. Subsequently, Goddess Durga, with the weapons provided to her by the Gods of the Devalok, took over the talk of vanquishing Mahishasura and destroying his invincible strength that was acquired by terrific austerity.
Triumph Over Mahishasura
The aim of her miraculous arrival on earth was to kill the monster-demon Mahishasura. After fighting hard, Goddess Durga killed the ferocious Mahishasura and restored the heaven to the Gods, which was previously acquired by him. Since then, Ma Durga is invoked for protection from the powers of evil. The triumph of Goddess Durga over Mahishasura symbolized the victory of good over the evil. Durga Puja is observed for her victory. Ma Durga has been worshiped from about 400 AC, or probably earlier than that, to the present time. She is the deity of power.
Durga Puja Legend
Ma Durga has been mentioned in one of Hinduism's greatest epics - Ramayana. According to the epic Ramayana, Lord Rama performed Chandi pooja to seek the blessings of powerful Goddess Durga. In order to worship Goddess Durga, Lord Rama needed 108 blue lotus flowers. However, he could manage only with 107. To attain the magical number, he decided to offer one of his eyes, which was lotus-shaped and blue in color, at the Goddess's feet. During the time, Goddess Durga appeared and satisfied with his devotion, blessed him. After receiving the blessings of Goddess Durga, Lord Rama fought hard and acquired victory over Ravana. It is believed that the blessings of Goddess Durga helped Lord Rama to kill Ravana, rescue his wife and return to Ayodhya.
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Different Forms of Durga
Nine different forms of Devi, worshiped over the nine days.
As the ten-armed Goddess, Goddess Durga presents a radiantly beautiful form that is bewitching to behold. That special form is somehow simultaneously wrathful and benign and transmits profound spiritual teachings in an exacting manner. The nine-day period from the new moon day to the ninth day of Ashvina is considered the most auspicious time of the Hindu Calendar and is hence the most celebrated time of the year as Durga Puja. The nine different forms of Devi are worshiped over the nine days. These are the most popular forms under which she is worshiped:
Durga Shailputri (Daughter of Mountain)
She is a daughter of Himalaya and first among nine Durgas. In previous birth she was the daughter of Daksha. Her name was Sati - Bhavani. i.e. the wife of Lord Shiva. Once Daksha had organized a big Yagna and did not invite Shiva. But Sati being obstinate, reached there. Thereupon Daksha insulted Shiva. Sati could not tolerate the insult of husband and burnt herself in the fire of Yagna. In other birth she became the daughter of Himalaya in the name of Parvati - Hemvati and got married with Shiva. As per Upnishad she had torn and the egotism of Indra, etc. Devtas. Being ashamed they bowed and prayed that, "In fact, thou are Shakti, we all - Brahma, Vishnu and Shiv are capable by getting Shakti from you."
Brahmacharini
The second Durga Shakti is Brahamcharini. Brahma that is who observes penance(tapa) and good conduct. Here "Brahma" means "Tapa". The idol of this Goddess is very gorgeous. There is rosary in her right hand and Kamandal in left hand. She is full with merriment. One story is famous about her. In previous birth she was Parvati Hemavati the daughter of Himvan. Once when she was busy in games with her friends. Naradaji came to her and predicted seeing her Palm-lines that, "You will get married with a naked-terrible 'Bhole baba' who was with you in the form of Sati, the daughter of Daksh in previous birth. But now you have to perform penance for him." There upon Parvati told her mother Menaka that she would marry none except Shambhu, otherwise she would remain unmarried. Saying this she went to observe penance. That is why her name is famous as tapacharini - Brahmacharini. From that time her name Uma became familiar.
Chandraghanta
The name of third Shakti is Chandraghanta. There is a half-circular moon in her forehead. She is charmful and bright. She is Golden color. She has three eyes and ten hands holding with ten types of swords - etc. weapons and arrows etc. She is seated on Lion and ready for going in war to fight. She is unprecedented image of bravery. The frightful sound of her bell terrifies all the villains, demons and danavas.
Kushmanda
Name of fourth Durga is Kushmanda. The Shakti creates egg, ie. Universe by mere laughing .She resides in solar systems. She shines brightly in all the ten directions like Sun. She has eight hands. Seven types of weapons are shining in her seven hands. Rosary is in her right hand. She seems brilliant riding on Lion. She likes the offerings of "Kumhde." Therefore her name "Kushmanda" has become famous.
Skanda Mata
Fifth name of Durga is "Skanda Mata". The daughter of Himalaya, after observing penance got married with Shiva. She had a son named "Skanda." Skanda is a leader of the army of Gods. Skanda Mata is a deity of fire. Skanda is seated in her lap. She has three eyes and four hands. She is white and seated on a lotus.
Katyayani
Sixth Durga is Katyayani. The son of "Kat" as "Katya". Rishi Katyayan born in this "Katya" lineage. Katyayan had observed penance with a desire to get paramba as his daughter. As a result she took birth as a daughter of Katyayan. Therefore her name is "Katyayani" . She has three eyes and eight hands. These are eight types of weapons missiles in her seven hands. Her vehicle is Lion.
Kalratri
Seventh Durga is Kalratri. She is black like night. Durga hairs are unlocked. She has put on necklaces shining like lightening. She has three eyes which are round like universe. Her eyes are bright. Thousands of flames of fire come out while respiring from nose. She rides on Shava (dead body). There is sharp sword in her right hand. Her lower hand is in blessing mood. The burning torch (mashal) is in her left hand and her lower left hand is in fearless style, by which she makes her devotees fearless. Being auspicious she is called "Shubhamkari."
Maha Gauri
The Eighth Durga is "Maha Gauri." She is as white as a conch, moon and Jasmine. She is of eight years old. Her clothes and ornaments are white and clean. She has three eyes. She rides on bull She has four hands. The above left hand is in "Fearless - Mudra" and lower left hand holds "Trishul." The above right hand has tambourine and lower right hand is in blessing style. She is calm and peaceful and exists in peaceful style. It is said that when the body of Gauri became dirty due to dust and earth while observing penance, Shiva makes it clean with the waters of Gangas. Then her body became bright like lightening. There fore, she is known as "Maha Gauri" .
Siddhidatri
Ninth Durga us Siddhidatri. There are eight Siddhis , they are- Anima, Mahima, Garima, Laghima, Prapti, Prakamya, Iishitva & Vashitva. Maha Shakti gives all these Siddhies. It is said in "Devipuran" that the Supreme God Shiv got all these Siddhies by worshipping Maha Shakti. With her gratitude the half body of Shiv has became of Goddess and there fore his name "Ardhanarishvar" has became famous. The Goddess drives on Lion. She has four hands and looks pleased. This form of Durga is worshiped by all Gods, Rishis-Munis, Siddhas, Yogis, Sadhakas and devotees for attaining the best religious asset.
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Different kinds of Puja
Ma Sarawati is also worshiped along with goddess Lakshmi and Durga.
Durgapuja, over the years, has outgrown its religious connotations to a large extent as people all over the India celebrate it with a gusto. There are various ways in which Ma Durga is worshiped. The rituals and customs vary due to vast difference in the culture of Indian States. But, all these follow the century old tradition and practice that intermingle with historical ethos.
Maharashtra
In Maharashtra, Durga Puja is a fun occasion. Puja is performed each day and devotees don't remove the flower garland that is put each day on the idol or image of the deity. After nine days all nine are removed together. Young girls who have not attained maturity are invited to eat, play games, dance and sing. An elephant is drawn with rangoli and the girls play guessing games. Then they are fed a meal of their choice.
West Bengal
In West Bengal, Durga Puja is five days of festivity. It hinges around Mahalaya day, a week before the actual celebrations begin. It was on this day that Durga was assigned the task of eliminating evil. So the familiar pose of Durga unleashing her wrath on an out powered assura (demon). Legend goes that Ram wanted to invoke the blessings of Durga before his great war with Ravan. He performed the Durga Puja despite the time of year not being right. That is why the puja is also known as Akal Bodhon, or untimely invocation.
Punjab
People of Punjab strictly observes Navratri. Some Punjabus have only milk for seven days before breaking the fast on ashtami or navami. They worship Durga Ma and do the aarti at home. Some of them have fruit or a complete meal once a day and intoxicating drinks or meat and other form of entertainment is completely avoided. At the end of the fast devotees feed beggars or worship little girls who spell the Shakti of the Mother Goddess.
Gujarat
Navratri is devoted to Amba mataji. In some homes, images of mataji are worshiped in accordance with accepted practice. This is also true of the temples, which usually have a constant stream of visitors from morning to night. The most common form of public celebration is the performance of garba or dandia-ras, Gujarat's popular folk-dance, late throughout the nights of these nine days in public squares, open grounds and streets.
Kerala
In Kerala, Durga Puja signifies the beginning of formal education for every child aged 3-5 years. While puja goes on in the temple for all ten days, it is only the concluding three days which are really important. Ashtami is the day of Ayudya Puja, when all the tools at home are worshiped. Custom dictates that no tools be used on this day. On navami, day, Goddess Saraswati is honored by worshiping the books and records at home.
Thousands throng the Saraswati temple at Kottayam during this period to take a dip in the mysterious holy pond whose source is yet unknown. Large gatherings are also seen at the famous temples at Thekkegram (Palghat), in which there are no idols -- only huge mirrors. A devotee finds himself bowing before his own reflection which indicates that God is within us.
Kashmir
Hindus are a minority in Jammu and Kashmir but they celebrate their festivals with pomp and show. These days, festivities are subdued, though. The favorite deities of Kashmir are Lord Shiva and Serawali Ma Durga, the one who rides the tiger. Pundits and Muslims alike vouch that Navratri is important. No big pandals here, each Hindi house-hold does the pooja at home. All the adult members of the household fast on water. In the evenings, fruit may be taken. As elsewhere, Kashmiris grow barley in earthen pots. They believe that if the growth in this pot is good, there is prosperity all year.
The most important ritual for Kashmiri Pandits is to visit the temple of guardian goddess Kheer Bhawani on all nine days. On the last day of Navratri, an aarti is held at the temple after which people break their fast. On Dussehra day, Ravana's effigy is burnt. Devotees also visit the Hari Parbat temple.
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Durga Chalisa
Namo Namo Durge Sukh karani,
Namo Namo ambe Dukh harani.
Nirakar hai jyoti tumhari,
Tihun lok pheli ujayari.
Shashi lalat mukh mahavishala,
Netra lal bhrikutee vikarala.
Roop Matu ko adhika suhave,
Daras karat jan ati sukh pave.
Tum sansar shakti laya kina,
Palan hetu anna dhan dina.
Annapurna hui jag pala,
Tumhi adi sundari Bala.
Pralaya kala sab nashan hari,
Tum gauri Shiv-Shankar pyari.
Shiv yogi tumhre guna gaven,
Brahma Vishnu tumhen nit dhyaven.
Roop Saraswati ko tum dhara,
De subuddhi rishi munina ubara.
Dharyo roop Narsimha ko amba,
Pragat bhayin phar kar khamba.
Raksha kari Prahlaad bachayo,
Hiranakush ko swarga pathayo.
Lakshmi roop dharo jag mahin,
Shree Narayan anga samihahin.
Ksheer sindhu men karat vilasa,
Daya Sindhu, deeje man asa.
Hingalaja men tumhin Bhavani,
Mahima amit na jet bakhani.
Matangi Dhoomavati Mata,
Bhuvneshwari bagala sukhdata.
Shree Bhairav lara jog tarani,
Chhinna Bhala bhav dukh nivarani.
Kehari Vahan soh Bhavani,
Langur Veer Chalat agavani.
Kar men khappar khadag viraje,
Jako dekh kal dan bhaje.
Sohe astra aur trishoola,
Jase uthata shatru hiya shoola.
Nagarkot men tumhi virajat,
Tihun lok men danka bajat.
Shumbhu Nishumbhu Danuja tum mare,
Rakta-beeja shankhan samhare.
Mahishasur nripa ati abhimani,
Jehi agha bhar mahi akulani.
Roop karal Kalika dhara,
Sen Sahita tum tin samhara.
Pan garha Santan par jab jab,
Bhayi sahaya Matu tum tab tab.
Amarpuni aru basava loka,
Tava Mahirna sab rahen asoka.
Jwala men hai jyoti tumhari,
Tumhen sada poojen nar nari.
Prem bhakti se Jo yash gave,
Dukh-daridra nikat nahin ave.
Dhyave tumhen jo nar man laee,
Janam-maran tako chuti jaee.
Jogi sur-muni kahat pukari,
Jog na ho bin shakti tumhari.
Shankar Aacharaj tap keenhon,
Kam, krodha jeet sab leenhon.
Nisidin dhyan dharo Shankar ko,
Kahu kal nahini sumiro tum ko.
Shakti roop ko maran na payo,
Shakti gayi tab man pachitayo.
Sharnagat hui keerti bakhani,
Jai jai jai Jagdamb Bhavani.
Bhayi prasanna Aadi Jagdamba,
Dayi shakti nahin keen vilamba.
Mokon Matu kashta ati ghero,
Tum bin kaun hare dukh mero.
Aasha trishna nipat sataven,
Moh madadik sab binsaven.
Shatru nash keeje Maharani,
Sumiron ekachita tumhen Bhavani.
Karo kripa Hey Matu dayala,
Riddhi-Siddhi de karahu nihala.
Jab lagi jiyoon daya phal paoon,
Tumhro yash men sada sunaoon.
Durga Chalisa jo gave,
Sab sukh bhog parampad pave.
Translation of Durga Chalisa in English
I bow to You O Goddess Durga, the bestower of happiness!
I bow to You O Goddess Amba, who Ends all miseries.
The radiance of your light is limitless and all pervading and all the three
realms (Earth, Heaven And the Nether World) are enlightened by Thee.
Your face is like the moon and mouth very huge. Your eyes shine with a
red glow and You have a Frightening frown.
O Mother! Your look is enchanting, the very sight of which ensures welfare
of the devout.
All the powers of the World repose in Thee and it is You who provide food and
wealth for the World's survival.
Like the feeding Mother Annapoorna, You nurture the whole universe and You are
the one Who appear like the timeless Bala Sundari (young girl of extreme beauty).
At the time of dissolution, it is You, O Mother, who destroys everything. You are the
beloved Consort of Lord Shiva, Gauri (Parvati).
Lord Shiva and all yogis always chant your praise Brahma,
Vishnu and all other Gods ever meditate on You.
You appear in the form of Goddess Saraswati too,
to grant wisdom to the sages and thus ensure their Welfare.
O Mother Amba! It was You who appeared in the form
of Narsimha, sundering the pillar.
Thus You saved Prahlad and Hiranyakashyap also went to
Heaven as he was killed by your Hands.
In the form of Goddess Lakshmi, O Mother, you appear in
this world and repose by the side of Shree Narayan.
Dwelling in the ocean of milk, O Goddess, with Lord Vishnu,
please fulfill my desires.
O Bhavani, the famous Goddess of Hingalaja is no one else but
You Yourself. Illimitable is your Glory, defying description.
You are yourself Matangi and Dhoomavati Mata. It is You who appear as
Bhuvaneshwari and Bagalamukhi Devi to bestow happiness to all.
It is You who redeem the wolrd, appearing in the form of Shree Bhairavi,
Taradevi and Chhinnamasta Devi, and end its sorrows.
Reposing gracefully uopn your vehicle, O Goddess Bhavani, You are welcome
by the brave Langour (Lord Hanuman).
When You appear in the form of Goddess Kali, with sword in one hand and a
cupel in the other, Even Time flees in panic.
Beholding You, well armed, with a Trident in your hand, the enemy's
heart aches with the sting Of fear.
You also repose in the form of Devi at Nagarkot in Kangara. Thus all the
three realms shudder in the might of your glory.
You slayed the demons like Shumbh & Nishumb and massacred the
thousand forms of the dreaded Demon Raktabeej.
When the earth was severely distressed bearing the load of the sins
of the arrogant Mahishasur.
You assumed the dreadful form of Goddess Kali and
massacred him along with his army.
Thus, whenever the noble saints were distressed,
it is You O Mother, who came to their rescue.
All the realms including the Amarpuri (divine realm) remain
sorrow-less and happy by Your Grace. O Goddess!
It is the symbol of Your glory that is burning brightly at Shree JwalaJi.
All me and women Ever worship You, O Mother!
He who sings Your glory with devotion, love, and sincerity remains
beyond the reach of grief And poverty.
He who meditates upon Your form with concentration goes
beyond the cycle of births and deaths.
All the yogis, gods and sages openly declare that without your
favour one can't establish communion with God.
Shankaracharya had performed once a special penance called
Aacharaj and by virtue of which he had subdued his anger and desire.
He ever worshipped Lord Shankar and never for a moment
concentrated his mind on You.
Since He did not realise your immense glory, all His powers
waned and then He repented hitherto.
Then He sought refuge in You, chanted Your glory and
'victory, victory, victory to Thee, O Jagadamba Bhavani'.
Then, O Primal Goddess Jagadamba Ji, You were propitiated and
in no time You bestowed Him with his lost powers.
O Mother! Severe afflictions distress me and no one except Your
Honoured Self can provide relief please end my afflictions.
Hopes and longings ever torture me. All sorts of passions and
lust ever torment my heart.
O Goddess Bhavani! I meditate only upon you Please
kill my enemies O Queen!
O Merciful Mother! Show me your favour and make me feel
happy by bestowing me with all sorts of riches and powers.
O Mother! May I be receptable of Your grace as long as I live,
ever recounting the feats of Your Glory to all.
This way, whoever sings this Durga Chalisa shall ever enjoy all
sorts of pleasures and shall attain the highest state in the end.
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Durga Kavach
Durga Kawach
Durga Kavach is a collection of special shlokas from the Markandey Purana and is part of the Durga Saptashti. Chanting Durga Kavach during the Navratras is considered auspicious by the devotees of Duga Ma.
Durga Kavach
Atha DevyaaH Kavacham.h
AUM Asya Shrii Chandii Kavachasya
Brahmaa R^ishhiH AnushhTup.h ChhandaH Chaamundaa Devataa
Angaanyaa Soktamaataro Biijam.h Digbandha Devataa Stattvam.h
Shri Jagadamba aPriityarthe Saptashatii PaathaaN^ Gatvena Jape Viniyogah
AUM Namash Chandikaayai
Maarkandeya Uvaacha
AUM Yadh_goohyaM Paramam Loke Sarva Rakshaakaram NR^iNaam.h
Yaanna Kasya_chidaa_khyaatam Tanme Bruuhi Pitaamaha || 1 ||
Brahmo Vaach
Asti Goohya_tamam Vipra Sarva bhuuto pakaa_rakam.h
Devya_astu kavacham punyam takshinash_va Mahaamune || 2 ||
Prathamam Shailaputrii cha DvitiiyaM Brahmachaarinii
Tritiiyam Chandra ghanteti Kushmaan_deti Chatur_thakam.h || 3 ||
Panchamam S_kandamaateti Shha_shhtham Kaatyaa_yaniiti cha
Saptamam Kaala_raatrii_ti Mahaa_gaurii_ticha_ashhtamam.h || 4 ||
Navamam Siddhi_daatrii cha Nava_durgaah Prakiir_titaah
Uktaan_yetaani naamaani brahma_naiva mahaat_manaa || 5 ||
Agninaa Dahya_maanastu Shatrumadhye Gato Ra_Ne
Vishha_me Durgame chaiva bhayaarh Sharanam Gataah || 6 ||
Na Teshhaa.n Jaayate Kinchi_da_shubham_rana_sam_kaTe
Naapadam Tasya Pashyaami Shoka_duhkha_bhayam na hi || 7 ||
Yaistu Bhaktyaa Smritaa Nuunam Teshhaa.n vR^iddhiH Prajaayate
Ye Tvaan Smaranti Deveshi Rakshase Taanna Sam_shayah || 8 ||
Preta_samsthaa tu Chaamundaa Vaaraahii Mahishhaasanaa
Aindrii Gaja_samaa_ruuDhaa Vaishhnavii Garuda_asanaa || 9 ||
Maaheshvarii vR^ishhaaruuDhaa Kaumaarii Shikhi_vaahanaa
LakshmiiH Padmaasanaa Devii Padmahastaa Hari Priyaa || 10 ||
Shvetaruupa_dharaa Devii Iishvarii vR^ishha_vaahanaa
Braahmii hamsa_samaaruuDhaa Sarvaa_bharana_bhuush_hitaa || 11 ||
Ityetaa Maatarah Sarvaah Sarvayoga Saman_vitaah
Naanaa_bharana_shobhaaghyaa naanaa_ratno pasho_bhitaah || 12 ||
dR^itiyante RathamaaruuDhaa Devyah Krodha_samaa_kulaah
ShaN^khaM Chakram Gadaa.n Shakti.n Halam cha Musalaayudham.h || 13 ||
Khetakam Tomaram Chaiva Parashu.n Paashameva cha
Kuntaayudham TrishuulaM cha Shaaraam_aayudha_muttamam.h || 14 ||
Daityaanaa.n Dehanaashaaya Bhaktaa_naama_bhayaaya cha
Dhaarayantya_ayudhaa_niitthaM Devaanaa.n cha Hitaaya vai || 15 ||
Namaste.astu Mahaaraudre Mahaa_ghora_paraakrame
Mahaabale Mahotsaahe Mahaa_bhayavinaashini || 16 ||
Traahi maa.n Devi Dushhprekshye Shatruunaa.n bhayavar_dhini
Praachyaa.n Rakshatu Maa_maindrii Aagney_yaam_agni_devataa || 17 ||
Dakshine.avatu Vaaraahii nai_rityaa.n khadga_dhaarinii
Pratiichyaa.n Vaarunii Rakshed.h Vaayavyaa.n mRiga_vaahinii || 18 ||
Udiichyaa.n Paatu Kaumaarii Aishaanyaa.n Shuuladhaarinii
Uurdhva.n Brahmaani me Rakshe_dadhastaad.h Vaishhnavii Tathaa || 19 ||
Evam Dasha Disho Rakshech_chaamundaa Shava_vaahanaa
yaa me Chaagratah Paatu Vijayaa Paatu pR^ishhThatah || 20 ||
Ajitaa Vaama Paarshve tu Dakshine Chaaparaajitaa
Shikhaamu_dyotinii Rakshedumaa Muurdhini Vyavasthitaa || 21 ||
Maalaadharii LalaaTe cha Bhruvau Rakshed.h Yashasvinii
Trinetraa cha Bhruvor_madhye Yama_ghantaa cha Naasike || 22 ||
ShaN^khinii chak_shu_shhor_madhye Shrotrayorrdvaa_vaasinii
Kapolau Kaalikaa Rakshet_karnamuule tu ShaaN^karii || 23 ||
Naasikaayaa.n Sugandhaa cha Uttaroshh_the cha Charchikaa
Adhare Chaam_R^itakalaa Jihvaa_yaa.n cha Sarasvatii || 24 ||
Dantaan.h Rakshatu Kaumarii kanthadeshe tu chandikaa
Ghantikaa.n Chitra_ghantaa cha Mahaa_maayaa cha Taaluke || 25 ||
Kaamaakshii Chibukam Rakshed.h Vaacham me SarvamaN^galaa
Griivaayaa.n Bhadrakaalii cha pR^ishhTha_vamshe Dhanur_dharii || 26 ||
Niilagriivaa BahihkanThe Nalikaa.n Nalakuubarii
S_kandhayoh KhaN^ginii Rakshed.h Baahuu me Vajradhaarinii || 27 ||
Hastayordan_dinii Rakshed_ambikaa ChaaN^guliishhu cha
NakhaaJN_chhuuleshvarii Rakshet_kukshau_rakshet_kuleshvarii || 28 ||
S_tanau_rakshen_mahaadevii Manahshoka_vinaashinii
HR^idaye Lalitaa Devii Udare Shuula_dhaariNii || 29 ||
Naabhau cha Kaaminii Rakshed.h GuhyaM Guhyeshvarii tathaa
Puutanaa Kaamikaa me DhraM Gude Mahishha_vaahinii || 30 ||
KaTiyaa.n Bhagavatii Rakshej_jaanunii Vindhya_vaasinii
JaN^ghe Mahaabalaa Rakshet_sarvakaama_pradaayinii || 31 ||
Gulpha_yornaarasi.nhii cha Paada_pR^ishhThe tu Taijasii
PaadaaN^guliishhu Shrii Rakshet_paadaadha_stala_vaasinii || 32 ||
Nakhaan.h Damshh_Traakaraalii cha keshaa.nsh{}chaivo{dhva}.rkeshinii
Roma_kuupeshhu Kauberii TvachaM Vaagiishvarii tathaa || 33 ||
Raktama_jjaava_saamaan_saan_yasthi_medaa.nsi Paarvatii
Antraani Kaala_raatrishcha Pittam cha Mukutesh_varii || 34 ||
Padmaavatii Padmakoshe Kaphe Chuu_DaamaNis_tathaa
Jvaalaamukhii Nakha_jvaalaa_mabhedyaa Sarva_sandhi_shhu || 35 ||
Shukram Brahmaani me Rakshech_chhaayaa.n Chhatresh_varii tathaa
Aham_kaaram Mano Buddhi.n Rakshen_me Dharma_dhaarinii || 36 ||
PraaNaapaanau Tathaa Vyaanam_udaanam cha Samaa_na_kam.h
Vajra_hastaa cha me Rakshet.h_praanam Kalyaana_shobhanaa || 37 ||
Rase Ruupe cha Gandhe cha Shabde Sparshe cha Yoginii
Sattvam Rajasta_mashchaiva Rakshen_naaraayaNii sadaa || 38 ||
Aayuu Rakshatu Vaaraahii Dharmam Rakshatu Vaishhnavii
Yashah Kiirti.n cha Lakshmii.n cha Dhanam Vidyaa.n cha Chakrinii || 39 ||
Gotra_mindraani me Rakshet_pashuunme Raksha Chandike
Putraan.h Rakshen_mahaa_lakshmiir_bhaaryaa.n Rakshatu Bhairavii || 40 ||
Panthaanam Supathaa rakshen_maargam Kshemakarii tathaa
Raajadvaare Mahaa_lakshmiir_vijayaa Sarvatah Sthitaa || 41 ||
Rakshaa_hiinam tu Yatsthaa_nam Varjitam Kavachena tu
Tatsarvam Raksha me Devi Jayantii Paapa_naashinii || 42 ||
Pada_mekam na Gach_chhettu Yadiichchhech_chhu_bhamaat_manah
Kavache_naa vR^ito NityaM Yatra Yatraiva Gachchhati || 43 ||
Tatra Tatra_artha_laabhashcha Vijayah Saarva_kaamikah
Yam Yam Chinta_yate Kaamam Tam Tam Praapnoti nish_chitam.h .
Paramaish_varya_matulam Praapsyate Bhuutale Pumaan.h || 44 ||
Nirbhayo Jaayate martyah samgraa_meshhva_paraajitaH
Trailokye tu Bhavet_puujyah Kavache_naav_R^itah Pumaan.h || 45 ||
Idam tu Devyaah Kavacham Devaa_naamapi Durlabham.h
Yah PaThet.h_prayato Nityam Trisandhyam Shraddhayaan_vitah || 46 ||
Daivii Kalaa Bhavet_tasya Trailokyeshhva_paraajitah
Jiived.h Varshhashatam saagrama_pamR^ityuvi_varjitah || 47 ||
Nashyanti Vyaadhayah Sarve Luutaa_vispho_Takaadayah
S_thaavaram JaN^gamam Chaiva KR^itrimam Chaapi Yadvishham.h || 48 ||
Abhi_chaaraani Sarvaani Mantra_yantraani Bhuutale
Bhuu_charaah Khe_charaash_chaiva_jalajaash_chopa_deshikaah || 49 ||
Sahajaa Kulajaa Maalaa Daakinii Shaakinii Tathaa
Antariksha_charaa Ghoraa Daakin_yashcha MahaabalaaH || 50 ||
Graha_bhuuta_pishaachaa_shcha Yaksha_gandharva_raakshasaah
Brahma_raakshasa_vetaalaah Kushhmaandaa Bhairavaadayah || 51 ||
Nashyanti Darshanaattasya Kavache HR^idi Samsthite
Maano_nnatir_bhaved.h Raag_yastejov_R^iddhikaram Param.h || 52 ||
Yashasaa vard_dharte so.api Kiirti Mandita_bhuutale
Japet_sapta_shatii.n Chandii.n kR^itvaa tu Kavacham Puraa || 53 ||
Yaavad_bhuu_mandalam Dhatte Sashaila_vanakaana_nam.h
Taavattishh_Thati medinyaa.n Santatih Putra Pautrikii || 54 ||
Dehaante Paramam S_thaanam Yatsu_rai_rapi Durlabham.h
Praapnoti Purushho Nityam Mahaamaayaa PrasaadataH || 55 ||
Labhate Paramam Ruupam Shivena Saha Modate .. AUM || 56 ||
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Durga Saptashati
The Devisukta of the Rig Veda
Explanations based upon the writings of
Shree Devadatta Kali
Devisukta is a hymn of eight verses found in the most ancient
Hindu sacred text, the Rig Veda (in the 10th mandala).
The Devisukta (RV 10.125) declares that the Goddess is the power expressed through all the gods, that they are united in her who shines with consciousness, that her presence is all-pervading, that she supports all of creation, that she is the source of righteousness and the revealer of truth, that she is the source of all worlds, yet that she shines transcendent beyond them. Among Shaktas this Vedic hymn is held in high esteem and is considered to be the source from which the entire Chandi sprang. Later, the Chandi itself was elaborated upon in the Puranas and Tantras.
The Chandi goes by two other names. The most common and widely recognized is Devimahatmya [The Glory of the Goddess]. The other is Sri Durga Saptashati [Seven Hundred Verses to Sri Durga].
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Durga Saptashati Katha
Explanations from other sources
Abridged and paraphrased in a few places
This Katha can be divided into three sections:
The demons Madhu and Kaitabha destroyed by Lord Vishnu
Demon Mahishasur destroyed by Mahamaya (Mother Durga– the united light or combined power of the gods.)
The destructions of demons Shumbha and Nishumbha.
The demons Madhu and Kaitabha destroyed by Lord Vishnu
Section one
Chapter 1 The Slaying of Madhu and Kaitabha
Markandeya said (to his disciple Krasustuki Bhaguri):
There was a king by the name of Suratha who ruled the kingdom of Kola. He was a good king who protected his people and treated them as his sons. Some ministers of Kola plotted against king Suratha and deposed him. Deprived of his kingdom, king Suratha rode alone on horseback into a dense forest. There he came to the hermitage of sage Medhas, where the sage's disciples enhanced the atmosphere of the place and the wild animals looked mild as if influenced by the tranquil vibrations that emanated from the hermitage.
The sage received king Suratha with due hospitality. While on a walkabout near the hermitage, king Suratha reflected in his own mind. Overcome with attachment, he thought:
'I do not know whether the capital (which was) well guarded by my ancestors and recently deserted by me is being guarded righteously or not by my servants of evil conduct. I do not know what enjoyments (care) my chief elephant, heroic and always elated, and now fallen into the hands of my foes, will get. Those who were my constant followers and received favour, riches and food from me, now certainly pay homage to other kings. The treasures which I gathered with great care will be squandered by those constant spendthrifts, who are addicted to improper expenditures.'
The king was continually thinking of these and other things.
Near the hermitage of the sage the king saw a merchant, and asked him:
‘Who are you? What is the reason for your coming here? Wherefore do you appear as if afflicted with grief and depressed in mind?'
Hearing this speech of the king, uttered in a friendly spirit, the merchant bowed respectfully and replied to the king.
The merchant said: 'I am a merchant named Samadhi, born in a wealthy family. I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misappropriated my riches, and made me devoid of wealth. Cast out by my trusted kinsmen, I have come to the forest grief-stricken. Dwelling here, I do not know anything about the welfare of my sons, kinsmen and wife. How are they? Are my sons living good or evil lives?'
The king said: 'Why is your mind affectionately attached to those covetous folks, your sons, wife and others, who have deprived you of your wealth?'
The merchant said: 'This very thought has occurred to me, just as you have uttered it. What can I do? My mind does not leave attachment; it bears deep affection to those very persons who have driven me out in their greed for wealth, abandoning love for a father and attachment to one's master and kinsmen. I do not comprehend although, I know it. O noble hearted king, how is it that the mind is prone to love even towards worthless kinsmen? On account of them I heave heavy sighs and feel dejected. What can I do since my mind does not become hard towards those unloving ones?’
Markandeya said: . Then the merchant Samadhi and the noble king Suratha together approached the sage (Medhas); and after observing the etiquette worthy of him and as was proper, they sat down and conversed (with him).
The king said: 'Sir, I wish to ask you one thing. Be pleased to reply to it. Without the control of my intellect, my mind is afflicted with sorrow. Though I have lost the kingdom, like an ignorant man- though I know it- I have an attachment to all the paraphernalia of my kingdom. How is this, O best of sages? And this merchant has been disowned by his children, wife and servants, and forsaken by his own people; still he is inordinately affectionate towards them. Thus both he and I, drawn by attachment towards objects whose defects we do know, are exceedingly unhappy. How does this happen, then, sir, that though we are aware of it, this delusion persists? This delusion besets me as well as him, blinded as we are in respect of discrimination?'
The Rishi said: ‘Sir, every being has the knowledge of objects perceivable by the senses. And object of sense reaches it in various ways. Some beings are blind by day, and others are blind by night; some beings have equal sight both by day and night. Human beings are certainly endowed with knowledge, but they are not the only beings (to be so endowed), for cattle, birds, animals and other creatures also cognise (objects of senses).
The knowledge that men have, birds and beasts too have; and what they have men also possess; and the rest (like eating and sleeping) is common to both of them. Look at these birds, which though they possess knowledge, and are themselves distressed by hunger are yet, because of the delusion, engaged in feeding grains into the beaks of their young ones. See with what devotion they put the food grains into the beaks of their young ones? Men, O king, are full of desires. Human beings are, O tiger among men, attached to their children because of greed, expecting rewards in return.
Do you not see this? Even so men are hurled into the whirlpool of attachment, the pit of delusion, through the power of Mahamaya (the Great deusion), who makes the existence of the world possible. Marvel not at this. This Mahamaya is the Yoganidra, of Vishnu, the Lord of the world. It is by her the world is deluded. Verily she, the Bhagavati, the Mahamaya forcibly drawing the minds of even the wise, entangles them into delusion. She creates this entire universe, both moving and unmoving. It is she who, when propitious, becomes a boon-giver to human beings for their final liberation. She is the supreme knowledge, the cause of final liberation, and eternal; she is the cause of the bondage of transmigration and the sovereign over all lords.’
The king said: . 'Venerable sir, who is that Devi whom you call Mahamaya? How did she come into being, and what is her sphere of action, O sage? What constitutes her nature? What is her form? Wherefrom did she originate? All that I wish to hear from you, O you supreme among the knowers of Brahman.'
The Rishi said:
She is eternal, embodied as the universe. By her all this is pervaded. Nevertheless she incarnates in manifold ways; hear it from me. When she manifests herself in order to accomplish the purposes of the devas, she is said to be born in the world, though she is eternal. At the end of a kalpa when the universe was one ocean ( with the waters of the deluge) and the adorable Lord Vishnu stretched out on Sesa and took the mystic slumber, the terrible asuras (demons) the well-known Madhu and Kaitabha, sprung into being from the dirt of Vishnu's ears, and sought to slay Brahma.
Brahma, the father of beings, was sitting in the lotus (that came out) from Vishnu's navel. Seeing these two fierce asuras and Janardhana (Vishnu) asleep, and with a view to awakening Hari (Vishnu), Brahma with concentrated mind extolled Yoganidra, dwelling in Hari's eyes (appeared as Sleep in the eyes of Vishnu). The resplendent Lord Brahma extolled the incomparable Goddess of Vishnu, Yoganidra, the queen of cosmos, the supporter of the worlds, the cause of the sustenance and dissolution alike (of the universe).
Brahma said: ‘O great Mother! 'You are Svaha (the energy of Devas). You are Svadha (the energy of Pitris). You are verily the Vasat (the emblem of sacrifice). You are the embodiment of Svara (Vedic accent). You are Sudha (the nectar). O eternal and imperishable One, you are the embodiment of the threefold mantra. You are Savitri and the supreme Mother of the devas. You are the goddess of good fortune, the ruler, modesty, intelligence characterized by knowledge, bashfulness, nourishment, contentment, tranquillity and forbearance. Armed with sword, spear, club, discus, conch, bow, arrows, slings and iron mace, you are terrible (and at the same time) you are pleasing, yea more pleasing than all the pleasing things and exceedingly beautiful. You are indeed the supreme Isvari, beyond the high and low. O Devi, bewitch these two unassailable asuras Madhu and Kaitabha with your superior powers. Let Vishnu, the Master of the world, be quickly awakened from sleep and rouse up his nature to slay these two great asuras.'
The Rishi said: There, the Devi of delusion extolled thus by Brahma, the creator, in order to awaken Vishnu for the destruction of Madhu and Kaitabha, drew herself out from every part of Vishnu’s body, and appeared before Brahma. Janardana (Vishnu), Lord of the universe, rose up from His couch on the universal ocean, and saw those two evil (asuras), Madhu and Kaitabha, of exceeding heroism and power, with eyes red in anger, endeavouring to devour Brahma. Thereupon the all-pervading Lord Vishnu got up and fought with the asuras for five thousand years, using his own arms as weapons. And they, frenzied with their exceeding power, and deluded by Mahamaya, exclaimed to Vishnu, ' Ask a boon from us.'
Lord Vishnu said: 'If you are satisfied with me, you must both be slain by me now. What need is there of any other boon here? My choice is this much indeed.'
The Rishi said: Those two (asuras), thus bewitched (by Mahamaya), gazing then at the entire world turned into water, told Lord Vishnu the lotus eyed One, 'Slay us at the spot where the earth is not flooded with water.' The Rishi said: Saying 'Be it so', Lord Vishnu, the great wielder of conch, discus and mace, took them on His loins and there severed their heads with His discus. Thus she (Mahamaya) herself appeared when praised by Brahma. Now listen again the glory of this Devi that I will tell you. Here ends the first chapter called 'The slaying of Madhu and Kaitabha' of Devi Mahatmya Sri Durga Saptashati in Markandeya Purana, during the period of Savarni, the Manu.
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Section Two
Demon Mahishasur destroyed by Mahamaya
(Mother Durga– the united light or combined power of the gods.)
Chapter 2
Slaughter of the Armies of Mahishasura
Of yore when Mahishasura was the lord of asuras and Indra the lord of devas, there was a war between the devas and asuras for a full hundred years. In that the army of the devas was vanquished by the valorous asuras. After conquering all the devas, Mahisasura became the lord of heaven (Indra).
Then the vanquished devas headed by Brahma, the lord of beings, went to the place where Siva and Vishnu were. The devas described to them in detail, as it had happened, the story of their defeat wrought by Mahishasura.
‘He (Mahishasura) himself has assumed the jurisdictions of Surya, Indra, Agni, Vayu, Chandra, Yama and Varuna and other (devas). Thrown out from heaven by that evil-natured Mahisha, the hosts of devas wander on the earth like mortals. All that has been done by the enemy of the devas, has been related to you both, and we have sought shelter under you both. May both of you be pleased to think out the means of his destruction.'
Having thus heard the words of the devas, Vishnu was angry and also Siva, and their faces became fierce with frowns. There issued forth a great light from the face of Vishnu who was full of intense anger, and from that of Brahma and Siva too. From the bodies of Indra and other devas also sprang forth a very great light. And (all) this light united together. The devas saw there a concentration of light like a mountain blazing excessively, pervading all the quarters with its flames. Then that unique light, produced from the bodies of all the devas, pervading the three worlds with its lustre, combined into one and became a female form; the manifestation of the lights of other devas too (contributed to the being of the) auspicious Devi. Then looking at her, who had come into being from the assembled lights of all the devas, the immortals who were oppressed by Mahishasura experienced joy.
The bearer of Pinaka (Siva) drawing forth a trident from his own trident presented it to her; and Vishnu bringing forth a discus out of his own discus gave her. Varuna gave her a conch, Agni a spear; and Maruta gave a bow as well as two quivers full of arrows.
Indra, lord of devas, bringing forth a thunderbolt out of (his own) thunderbolt and a bell from that of his elephant Airavata, gave her. Yama gave a staff from his own staff of Death and Varuna, the lord of waters, a noose; and Brahma, the lord of beings, gave a string of beads and a water-pot.
The earth quaked and all the mountains rocked. 'Victory to you,' exclaimed the devas in joy to her, the lion-rider. The sages, who bowed their bodies in devotion, extolled her. Seeing the three worlds agitated the foes of devas, mobilized all their armies and rose up together with uplifted weapons. Mahishasura, exclaiming in wrath, 'Ha! What is this?' rushed towards that roar, surrounded by innumerable asuras. Then he saw the Devi pervading the three worlds with her lustre. Making the earth bend with her footstep, scraping the sky with her diadem, shaking the nether worlds with the twang of the bowstring, and standing there pervading all the quarters around with her thousand arms. Then began a battle between that Devi and the enemies of the devas, in which the quarters of the sky were illumined by the weapons and arms hurled diversely. The profuse blood from the asuras, elephants and horses flowed immediately like large rivers amidst that army of the asuras. As fire consumes a huge heap of straw and wood, so did Ambika destroy that vast army of asuras in no time.
Here ends the second chapter called 'Slaughter of the armies of Mahisasura' of Devi-Mahatmya in Markandeya-Purana, during the period of Savarni, the Manu.
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Chapter 3
The Slaying of Mahishasura
Seeing the great asura swollen with rage and advancing towards her, Chandika displayed her wrath in order to slay him.
She flung her noose over him and bound the great asura. Thus bound in the great battle, he quitted his buffalo form. Then suddenly he became a lion. While Ambika cut off the head (of his lion form), he took the appearance of a man with sword in hand. Immediately then the Devi with her arrows chopped off the man together with his sword and shield. Then he became a big elephant. (The elephant) tugged at her great lion with his trunk and roared loudly, but as he was dragging, the Devi cut off his trunk with her sword. The great asura then resumed his buffalo shape and shook the three worlds with their movable and immovable objects.
And she with showers of arrows pulverized (those mountains) hurled at her, and spoke to him in flurried words, the colour of her face accentuated with the intoxication of the divine drink. The Devi said: 'Roar, roar, O fool, for a moment while I drink this wine. When you will be slain by me, the devas will soon roar in this very place.'
The Rishi said: Having exclaimed thus, she jumped and landed herself on that great asura, pressed him on the neck with her foot and struck him with her spear and thereupon, caught him under her foot. Mahishasura half issued forth (in his real form) from his own (buffalo) mouth, being completely overcome by the valour of the Devi. Fighting thus with his half-revealed form, the great asura was overpowered by the Devi who struck off his head with her great sword. Then, crying in consternation, the whole asura army perished; and all the hosts of deva were in exultation. With the great sages of heaven, the devas praised the Devi. The Gandharva chiefs sang and the bevies of apsaras danced.
Here ends the third chapter called 'The Slaying of Mahishasura' of Devi-Mahatmya in Markandeya Purana during the period of Savarni, the Manu.
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Chapter 4
The Devi Stuti
The Rishi said: When that most valiant but evil-natured Mahishasura and the army of that foe of the devas were destroyed by the Devi, Indra and the hosts of devas uttered their words of praise, their necks and shoulders reverently bent, and bodies rendered beautiful with horripilation and exultation.
‘To that Ambika who is worthy of worship by all devas and sages and pervades this world by her power and who is the embodiment of the entire powers of all the hosts of devas, we bow in devotion. May she grant us auspicious things!
'May Chandika, whose incomparable greatness and power Bhagavan Vishnu, Brahma and Hara are unable to describe, bestow her mind on protecting the entire world and on destroying the fear of evil.
'O Devi, we bow before you, who are yourself good fortune in the dwellings of the virtuous, and ill-fortune in those of the vicious, intelligence in the hearts of the learned, faith in the hearts of the good, and modesty in the hearts of the high-born. May you protect the universe!
'You who are always bounteous, with whom you are well pleased, those (fortunate ones) are indeed the object of esteem in the country, theirs are riches, theirs are glories, and their acts of righteousness perish not; they are indeed blessed and possessed of devoted children, servants and wives.
'By your grace, O Devi, the blessed individual does daily all righteous deeds with utmost care and thereby attains to heaven. Are you not, therefore O Devi, the bestower of reward in all the three worlds?
'When called to mind in a difficult pass, you remove fear from every person. When called to mind by those in happiness, you bestow a mind still further pious. Which goddess but you, O dispeller of poverty, pain and fear, has an ever sympathetic heart for helping everyone?’
Thus the supporter of the worlds was praised by the devas, worshipped with celestial flowers that blossomed in Nandana and with perfumes and unguents; and with devotion all of them offered her - heavenly incense. Benignly serene in countenance she spoke to all obeisant devas.
The Devi said: 'Choose all of you, O devas, whatever you desire of me. (Gratified immensely with these hymns, I grant it with great pleasure)' The devas said: 'Since our enemy, this Mahishasura, has been slain by Bhagavati (i.e you) everything has been accomplished, and nothing remains to be done. And if a boon is to be granted to us by you, O Maheshvari, whenever we think of you again, destroy our direct calamities. O Mother of spotless countenance, and whatever mortal (human) shall praise you with these hymns, may you, who have become gracious towards us, also be gracious for him and increase his wealth, and other fortunes together with riches, prosperity and life, and good wife, O Ambika!'
The Rishi said: O King, being thus propitiated by the devas for the sake of the world and for their own sake, Bhadrakali said, 'Be it so' and vanished from their sight. Thus have I narrated, O King, how the Devi who desires the good of all the three worlds made her appearance of yore out of the bodies of the devas.
And again how, as a benefactress of the devas, she appeared in the form of Gauri for the slaying of wicked asuras as well as Shumbha and Nishumbha, and for the protection of worlds, listen as I relate it. I shall tell it to you as it happened. Here ends the fourth chapter called ‘The Devi Stuti ‘ of the Devi-Mahatmya in Markandeya-Purana during the period of Savarni, the Manu.
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Section Three
The destruction of demons Shumbha and Nishumbha.
Chapter 5
Shumbha and Nishumbha
The Rishi said: Of yore Indra's (sovereignty) over the three worlds and his portions of the sacrifices were taken away by the asuras, Shumbha and Nishumbha, by force of their pride and strength. The two, themselves, took over likewise, the offices of the sun, the moon, Kubera, Yama, and Varuna.
They themselves exercised Vayu's authority and Agni's duty. Deprived of their lordships and sovereignties, the devas were defeated. Deprived of their functions and expelled by these two great asuras, all the devas thought of the invincible Devi. She had granted us the boon, "Whenever in calamities you think of me, that very moment I will put an end to all your worst calamities."
Resolving thus, the devas went to Himavat, lord of the mountains, and there extolled the Devi, who is the illusive power of Vishnu. The devas said: ‘Salutations to the Devi, to the Mahadevi. Salutations always to her who is ever auspicious. Salutation to her who is the primordial cause and the sustaining power. With attention, we have made obeisance to her. We bow to her who is welfare; we make salutations to her who is prosperity and success. Salutation to the consort of Shiva who is herself the good fortune as well as misfortune of kings. Salutations always to Durga who takes one across in difficulties, who is essence, who is the authority of everything; who is the knowledge of discrimination.’
O Prince, while the devas were thus engaged in praises and (other acts of adoration), Parvati came there to bathe in the waters of the Ganga. She, the lovely-browed, said to those devas, 'Who is praised by you here?' An auspicious goddess, sprung forth from her physical sheath, gave the reply: ‘This hymn is addressed to me by the assembled devas set at naught by the asura Shumbha and routed in battle by Nishumbha.’
Because that Ambika came out of Parvati's physical sheath (Kosa), she is glorified as Kaushiki in all the worlds. After she had issued forth, Parvati became dark and was called Kalika and stationed on mount Himalaya.
Then, Chanda, and Munda, two servants of Shumbha and Nishumbha, saw that Ambika (Kausiki) bearing a surpassingly charming form. They both told Shumbha: 'O King, a certain woman, most surpassingly beautiful, dwells there shedding lustre on mount Himalaya. Such supreme beauty was never seen by any one anywhere. Ascertain who that Goddess is and take possession of her, O Lord of the asuras! Nishumbha has every kind of gem produced in the sea. Fire also gave you two garments, which are purified by fire. Thus, O Lord of asuras, all gems have been brought by you. Why this beautiful lady-jewel is not seized by you?’
The Rishi said: On hearing these words of Chanda and Munda, Shumbha sent the great asura Sugriva as messenger to the Devi.
He said: Go and tell her thus in my words and do the thing in such a manner that she may quickly come to me in love. He went there where the Devi was staying in a very beautiful spot on the mountain and spoke to her in fine and sweet words.
The messenger said: O Devi, Shumbha, lord of asuras, is the supreme sovereign of three worlds. Sent by him as messenger, I have come here to your presence. Hearken to what has been said by him whose command is never resisted among the devas and who has vanquished all the foes of the asuras: (He says), "All the three worlds are mine and the devas are obedient to me. We look upon you, O Devi, as the jewel of womankind in the world. You who are such, come to me, since we are the enjoyers of the best objects. Take to me or to my younger brother Nishumbha of great prowess, O unsteady-eyed lady, for you are in truth a jewel.Wealth, great and beyond compare, you will get by marrying me. Think over this in your mind, and become my wife."'
The Rishi said: Thus told, Durga the adorable and auspicious, by whom this universe is supported, then became serene.
The Devi said: You have spoken truth; nothing false has been uttered by you in this matter. Shumbha is indeed the sovereign of the three worlds and likewise is also Nishumbha. But in this matter, how can that which has been promised be made false? Hear what promise I had made already out of foolishness. "He who conquers me in battle, removes my pride and is my match in strength in the world shall be my husband." So let Shumbha come here then, or Nishumbha the great asura. Vanquishing me here let him soon take my hand in marriage. Why delay?
The messenger said: O Devi, you are haughty. Talk not so before me. Which man in the three worlds will stand before Shumbha and Nishumbha? All the devas verily cannot stand face to face with even the other asuras in battle. Why mention you, O Devi, a single woman?
Indra and all other devas could not stand in battle against Shumbha and other demons, how will you, a woman, face them? On my word itself, you go to Shumbha and Nishumbha. Let it not be that you go to them with your dignity lost by being dragged by your hair.
The Devi said: Yes, it is; Shumbha is strong and so is Nishumbha exceedingly heroic! What can I do since there stands my ill-considered vow taken long ago? Go back, and tell the lord of asuras carefully all this that I have said; let him do whatever he considers proper.
Here ends the fifth chapter called 'Devi's conversation with the messenger' of the Devi-Mahatmya in Markandeya-Purana during the period of Savarni, the Manu.
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Chapter 6
The Slaying of Dhumralochana
The Rishi said: The messenger, filled with indignation on hearing the words of the Devi, returned and related them in detail to the king of the daityas. Then the asura monarch, enraged on hearing that report from his messenger, told Dhumralochana, a chieftain of the daityas: 'O Dhumralochana, hasten together with your army and fetch here by force that shrew, distressed when dragged by her hair. Or if any one else stands up as her saviour, let him be slain, be he a god, a yaksa or a gandharva.'
The Rishi said: Then the asura Dhumralochana, commanded thus by Shumbha, went forth quickly, accompanied by sixty thousand asuras. On seeing the Devi stationed on the snowy mountain, he asked her aloud, ‘Come to the presence of Shumbha and Nishumbha.’ When Sheba, the lord of asuras, heard that asura Dhumralochana was slain by the Devi and all his army was destroyed by the lion of the Devi, he was infuriated, his lip quivered and he commanded the two mighty asuras Chanda and Munda: 'O Chanda, O Munda, go there with large forces, and bring her here speedily, dragging her by her hair or binding her. But if you have any doubt about doing that, then let the asuras strike (her) in the fight with all their weapons. When that shrew is wounded and her lion stricken down, seize that Ambika, bind and bring her quickly.' Here ends the sixth chapter called 'The Slaying of Dhumralochana' of Devi-Mahatmya in Markandeya Purana during the period of Savarni, the Manu.
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Chapter 7
The Slaying of Chanda and Munda
The Rishi said:
Then at his command the asuras, fully armed, and with Chanda and Munda at their head, marched in fourfold array. They saw the Devi, smiling gently, seated upon the lion on a huge golden peak of the great mountain.
On seeing her, some of them excited themselves and made an effort to capture her, and others approached her, with their bows bent and swords drawn.
Thereupon Ambika became terribly angry with those foes, and in her anger her countenance then became dark as ink. Out from the surface of her forehead, fierce with frown, suddenly issued Kali of terrible countenance, armed with a sword and noose. Bearing the strange skull-topped staff, decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep-sunk reddish eyes and filling the regions of the sky with her roars, and falling upon impetuously and slaughtering the great asuras in that army, she devoured those hosts of the foes of the devas.
Then the Devi, mounting upon her great lion, rushed at Chanda, and seizing him by his hair, severed his head with her sword. Seeing Chanda being slain, Munda also rushed at her. She felled him also to the ground, striking him with her sword in her fury.
Seeing the most valiant Chanda and Munda laid low, the remaining army there became panicky and fled in all directions. And Kali, holding the heads of Chanda and Munda in her hands, approached Chandika and said, 'Here have I brought you the heads of Chanda and Munda as two great animal offerings in this sacrifice of battle; Shumbha and Nishumbha, you shall yourself slay.'
The Rishi said: Thereupon seeing those asuras, Chanda and Munda brought to her, the auspicious Chandika said to Kali these playful words: 'Because you have brought me both Chanda and Munda, you O Devi, shall be famed in the world by the name Chamunda. Here ends the seventh chapter called 'The slaying of Chanda and Munda' of Devi-Mahatmya in Markandeya Purana, during the period of Savarni, the Manu.
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Chapter 8
The Slaying of Raktabija
Seeing the asuras harassed by the band of Matrs and fleeing, the great asura Raktabija strode forward to fight in wrath.Whenever from his body there fell to the ground a drop of blood, at that moment rose up from the earth asura of his stature.
The great asura fought with Indra's shakti with club in his hand; then Aindri also struck Ranktabija with her thunderbolt. Blood flowed quickly and profusely from him who was wounded by the thunderbolt. From the blood rose up (fresh) combatants of his form and valour. As many drops of blood fell from his body, so many persons came into being, with his courage, strength and valour. And those persons also, sprung up from his blood, fought there with the Matrs in a more dreadful manner hurling the very formidable weapons. And again when his head was wounded by the fall of her thunderbolt, his blood flowed and therefrom were born persons in thousands. Vaisnavi struck him with her discus in the battle; Aindri beat that lord of asuras with her club. The world was pervaded by thousands of great asuras who were of his stature and who rose up from the blood that flowed from him when cloven by the discus of Vaisnavi. Kaumari struck the great asura Raktabija with her spear, Varahi with her sword, and Maheshvari with her trident. And Raktabija, that great asura also, filled with wrath, struck everyone of the Matrs severally with his club.
From the stream of blood that fell on earth from him when he received multiple wounds by the spears, darts and other weapons, hundreds of asuras came into being. And those asuras that were born from the blood of Raktabija pervaded the whole world; the devas got intensely alarmed at this. Seeing the devas dejected, Chandika laughed and said to Kali, 'O Chamunda, open out your mouth wide; with this mouth quickly take in the drops of blood generated by the blow of my weapon and (also) the great asuras born of the drops of blood of Raktabija. Roam about in the battlefield, devouring the great asuras that spring from him. So shall this daitya, with his blood emptied, perish. As you go on devouring these, other fierce (asuras) will not be born.'
Having enjoined her thus, the Devi next smote him (Raktabija) with her dart. Then Kali drank Raktabija's blood with her mouth. Then and there he struck Chandika with his club. The blow of his club caused her not even the slightest pain. And from his stricken body wherever blood flowed copiously, there Chamunda swallowed it with her mouth. Then Chamunda devoured those great asuras who sprang up from the flow of blood in her mouth, and drank his (Raktabija’s) blood. The Devi (Kausiki) smote Raktabija with her dart, thunderbolt, arrows, swords, and spears, when Chamunda went on drinking his blood. Stricken with a multitude of weapons and bloodless, the great asura (Raktabija) fell on the ground, O King. Thereupon the devas attained great joy, O King. The band of Matrs who sprang from them danced, being intoxicated with blood.
Here ends the eighth chapter called 'The Slaying of Raktabija' of Devi-Mahatmya in Markandeya-Purana, during the period of Savarni, the Manu.
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Chapter 9
The Slaying of Nishumbha
The king (Suratha) said: 'Wonderful is this that you, adorable sir, have related to me about the greatness of the Devi's act in slaying Raktabija. I wish to hear further what the very irate Shumbha and Nishumbha did after Raktabija was killed.' The Rishi said: After Raktabija was slain and other asuras were killed in the fight, the asura Shumbha and Nishumbha gave way to unbounded wrath. Enraged on seeing his great army slaughtered, Nishumbha then rushed forward with the chief forces of the asuras. In front of him behind him and on both sides of him, great asuras, enraged and biting their lips, advanced to slay the Devi. Shumbha also, mighty in valour, went forward, surrounded, with his own troops to slay Chandika in this rage, after fighting with the Matrs. Then commenced severe combat between the Devi on one side and on the other, Shumbha and Nishumbha who, like two thunderclouds, rained a most tempestuous shower of arrows on her. Chandika with numerous arrows quickly split the arrows shot by the two asuras and smote the two lords of asuras on their limbs with her mass of weapons.
As Nishumbha, the afflicter of the devas, was advancing with the dart in hand, Chandika pierced him in the heart with a swiftly hurled dart. From his (Nishumbha's) heart that was pierced by the dart, issued forth another person of great strength and valour, exclaiming (at the Devi) 'Stop.' Then the Devi, laughing aloud, severed the head of him, who issued forth, with her sword. Thereupon he fell to the ground. The lion then devoured those asuras whose necks he had crushed with his fierce teeth, and Kali and Sivaduti devoured others.
Here ends the ninth chapter called 'the Slaying of Nishumbha' of Devi Mahatmya in Markandeya-Purana during the period of Savarni, the Manu.
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Chapter 10
The Slaying of Shumba
The Rishi said: Seeing his brother Nishumbha slain, who was dear to him as his life, and his army being slaughtered, Shumbha angrily said. 'O Durga who are puffed up with pride of strength, don't show your pride (here). Though you are exceedingly haughty, you, resorting to the strength of others, fight.' The Devi said: 'I am all alone in the world here. Who else is there besides me? See, O vile one, these Goddesses, who are but my own powers, entering into my own self!' Then all those, Brahmani and the rest, were absorbed in the body of the Devi. Ambika alone then remained. The Devi said: 'The numerous forms, which I projected by my power here - those have been withdrawn by me, and (now) I stand alone. Be steadfast in combat.' The Rishi said: Then began a dreadful battle between them both, the Devi and Shumbha, while all the devas and asuras looked on. With showers of arrows, with sharp weapons and frightful missiles, both engaged again in a combat that frightened all the worlds.
The daitya-king, wounded by the blow of her palm fell on the earth, but immediately he rose up again. Seizing the Devi, he sprang up and mounted on high into the sky. There also Chandika, without any support, fought with him. Then the daitya (Shumbha) and Chandika fought as never before, with each other in the sky in a close contact, which wrought surprise to the Siddhas and sages. Ambika then, after carrying on a close fight for a very long time with him, lifted him up, whirled him around and flung him down to earth. Flung thus, the evil-natured (Shumbha) reaching the earth and raising his fist, hastily rushed forward desiring to kill Chandika. Seeing that lord of all the daitya-folk approaching, the Devi, piercing him on the chest with a dart, threw him down to earth. Pierced by the pointed dart of the Devi he fell lifeless on the ground, shaking the entire earth with its seas, islands and mountains.
When that evil-natured (asura) was slain, the universe became happy and regained perfect peace, and the sky grew clear. Flaming portent-clouds that were in evidence before became tranquil, and the rivers kept within their courses when (Shumbha) was stricken down there. When he had been slain, the minds of all the bands of devas became overjoyed, and the Gandharvas sang sweetly. Others sounded (their instruments), and the bands of nymphs danced; likewise favourable winds blew; the sun became very brilliant; the sacred fires blazed peacefully and tranquil became the strange sounds that had risen in different quarters.
Here ends the tenth chapter called 'The Slaying of Shumbha' of Devi- Mahatmya in Markandeya-Purana, during the period of Savarni, the Manu.
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Chapter 11
Hymn to Narayani
The Rishi said: When the great lord of asuras was slain there by the Devi, Indra and other devas led by Agni, with their object fulfilled and their cheerful faces illumining the quarters, praised her, (Katyayani). The devas said: 'O Devi, you who remove the sufferings of your suppliants, be gracious. Be propitious, O Mother of the whole world. Be gracious, O Mother of the universe. Protect the universe. You are, O Devi, the ruler of all that is moving and unmoving. You are the sole substratum of the world, because you subsist in the form of the earth. By you, who exist in the shape of water, all this (universe) is gratified, O Devi of inviolable valour! You are the power of Vishnu, and have endless valour. You are the primeval maya, which is the source of the universe; by you all this (universe) has been thrown into an illusion. O Devi. If you become gracious, you become the cause of final emancipation in this world.
Salutation be to you, O Devi Narayani, O you who abide as intelligence in the hearts of all creatures, and bestow enjoyment and liberation. Salutation be to you, O Narayani, O you who, in the form of minutes, moments and other divisions of time, bring about change in things, and have (thus) the power to destroy the universe. Salutation be to you O Narayani, O you who are the good of all good, O auspicious Devi, who accomplish every object, the giver of refuge, O three eyed Gauri! Salutation be to you, O Narayani, you who have the power of creation, sustenance and destruction and are eternal. You are the substratum and embodiment of the three gunas. Salutation be to you, O Narayani, O you who are intent on saving the dejected and distressed that take refuge under you O you, Devi, who removes the sufferings of all!
Salutation be to you, O Narayani, O you who are good fortune, modesty, great wisdom, faith, nourishment and Svadha, O you who are immovable O you, great Night and great Illusion. Salutation be to you, O Narayani, O you who are intelligence and Sarasvati, O best one, prosperity, consort of Vishnu, dark one, the great nature, be propitious. O Queen of all, you who exist in the form of all, and possess every might, save us from error, O Devi. Salutation be to you, Devi Durga! May this benign countenance of yours adorned with three eyes, protect us from all fears.
When satisfied, you destroy all illness but when wrathful you (frustrate) all the longed-for desires. No calamity befalls men who have sought you. Those who have sought you become verily a refuge of others. Who is there except you in the sciences, in the scriptures, and in the Vedic sayings to light the lamp of discrimination? (Still) you cause this universe to whirl about again and again within the dense darkness of the depths of attachment. Where raksasas and snakes of virulent poison (are), where foes and hosts of robbers (exist), where forest conflagrations (occur), there and in the mid-sea, you stand and save the world. O Queen of the universe, you protect the universe. As the self of the universe, you support the universe. You are the (goddess) worthy to be adored by the Lord of the universe. Those who bow in devotion to you themselves become the refuge of the universe. O Devi, be pleased and protect us always from fear of foes, as you have done just now by the slaughter of asuras. And destroy quickly the sins of all worlds and the great calamities, which have sprung from the maturing of evil portents. O Devi you who remove the afflictions of the universe, be gracious to us who have bowed to you. O you worthy of adoration by the dwellers of the three worlds, be boon-giver to the worlds.
The Devi said: O Devas, I am prepared to bestow a boon. Choose whatever boon you desire in your mind, for the welfare of the world. I shall grant it. The devas said: ' O Queen of all, in this same manner, you must destroy all our enemies and all the afflictions of three worlds.’ The Devi said: 'When the twenty-eighth age has arrived during the period of Avaisvsvata Manu, two other great asuras, Shumbha and Nishumbha will be born. Then born from the womb of Yashoda, in the home of cowherd Nanda, and dwelling on the Vindhya mountains, I will destroy them both. Thus whenever trouble arises due to the advent of the danavas, I shall incarnate and destroy the foes.'
Here ends the eleventh chapter called 'Hymn to Narayani' of Devi-Mahatmyam in Markandeya Ppurana, during the period of Savarni, the Manu.
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Chapter 12
Eulogy of the Merits
The Devi said: ‘And whoever with a concentrated mind shall pray to me constantly with these hymns, I shall without doubt put down every trouble of his. ‘And those who shall laud (the story of) the destruction of Madhu and Kaitabha, the slaughter of Nishumbha likewise and those also who shall listen with devotion to this sublime poem on my greatness on the eighth, the fourteenth and on the ninth days of the fortnight with concentrated mind, to them nothing wrong shall happen, nor calamities that arise from wrong doings nor poverty and never separation from beloved ones. He shall not experience fear from enemies, or from robbers and kings, or from weapons, fire and floods. Hence this poem of my greatness must be chanted by men of concentrated minds and listened to always with devotion; for it is the supreme course of well-being.
May this poem of my glories quell all epidemics, as also the threefold natural calamities. The place of my sanctuary where this poem is duly chanted everyday, I will never forsake and there my presence is certain. When sacrifice is offered, during worship, in the fire-ceremony, and at a great festival, this entire poem on my acts must be chanted and heard. I will accept with love the sacrifice and worship that are made and the fire-offering that is offered likewise, whether they are done with due knowledge (of sacrifice) or not. During autumnal season, when the great annual worship is performed, the man hearing this glorification of mine with devotion shall certainly through my grace, be delivered without doubt from all troubles and be blessed with riches, grains and children. Hearing this glorification and auspicious appearances of mine, and my feats of prowess in battles, a man becomes fearless. Enemies perish, welfare accrues and the family rejoices for those who listen to this glorification of mine. Let one listen to this glorification of mine everywhere, at a propitiatory ceremony, on seeing a bad dream, and when there is the great evil influence of planets. (By that means) evil portents subside, as also the unfavourable influence of planets, and the bad dream seen by men turns into a good dream.
It creates peacefulness in children possessed by the seizes of children (i.e., evil spirits), and it is the best promoter of friendship among men when split occurs in their union. It diminishes most effectively the power of all men of evil ways. Verily demons, goblins, and ogres are destroyed by its mere chanting. This entire glorification of mine draws (a devotee) very near to me. And by means of finest flowers, arghya and incenses, and by perfumes and lamps, by feeding Brahmanas, by oblations, by sprinkling (consecrated) water, and by various other offerings and gifts (if one worships) day and night, in a year-the gratification, which is done to me, is attained by listening but once to this holy story (katha) of mine.
The chanting and hearing of the story of my manifestations remove sins, and grant perfect health and protects one from evil spirits; and when my martial exploit in the form of the slaughter of the wicked daityas is listened to, men will have no fear from enemies. And the hymns uttered by you, and those by the divine sages, and those by Brahmanas bestow a pious mind. He who is (lost) on a lonesome spot in a forest, or is surrounded by forest fire, or who is surrounded by robbers in a desolate spot, or who is captured by enemies, or who is pursued by a lion, or tiger, or by wild elephants in a forest, or who, under the orders of a wrathful king, is sentenced to death, or has been imprisoned, or who is tossed about in his boat by a tempest in the vast sea, or who is in the most terrible battle under shower of weapons, or who is amidst all kinds of dreadful troubles, or who is afflicted with pain - such a man on remembering this story of mine is saved from his predicament.Through my power, lions etc., robbers and enemies, flee from a distance from him who remembers this story of mine.
The Rishi said: Having spoken thus the adorable Chandika, fierce in prowess, vanished on that very spot even as the Devas were gazing upon her. Thus O King, the adorable Devi, although eternal, incarnating again and again, protects the world. By her this universe is deluded, and it is she who creates this universe. And when entreated, she bestows supreme knowledge, and when propitiated, she bestows prosperity. By her, the Mahakali, who takes the form of the great destroyer at the end of time, all this cosmic sphere is pervaded.
She indeed takes the form of the great destroyer at the (proper) time. She, the unborn, indeed becomes this creation.She herself, the eternal Being, sustains the beings. In times of prosperity, she indeed is Lakshmi, who bestows prosperity in the homes of men; and in times of misfortune, she herself becomes the goddess of misfortune, and brings about ruin. When praised and worshipped with flowers, incense, perfumes, etc., she bestows wealth and sons, and a mind bent on righteousness and prosperous life.
Here ends the twelfth chapter called ‘Eulogy of the Merits’ of Devi-Mahatmya in the period of Markandeya-Purana, during the period of Savarni, the Manu.
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Chapter 13
The Bestowing of Boons to Suratha and Vaisya
The Rishi said: I have now narrated to you, O King, this sublime poem on the glory of the Devi. The Devi is endowed with such majestic power. By her this world is upheld. Knowledge is similarly conferred by her, the illusive power of Bhagavan Vishnu. By her, you, this merchant and other men of discrimination, are being deluded; and others were deluded (in the past), and will be deluded (in the future). O great King, take refuge in her, the supreme Isvari. She indeed when worshipped bestows on men enjoyment, heaven and final release (from transmigration).
Markandeya said (to his disciple Bhaguri): O great sage, King Suratha who had become despondent consequent on his excessive attachment and the deprivation of his kingdom, and the merchant, having heard this story prostrated before the illustrious Rishi of sever penances and immediately repaired to perform austerities. Both the king and the merchant, in order to obtain a vision of Amba, stationed themselves on the sand-bank of a river and practised penances, chanting the supreme Devi-sukta (hymn to the Devi).
Having made an earthen image of the Devi on the sands of the river, they both worshipped her with flowers, incense, sacred fire and libation of water. Now abstaining from food, and now restraining in their food, with their minds on her and with concentration, they both offered sacrifices sprinkled with blood drawn from their own bodies. When they, with controlled minds propitiated her thus for three years, Chandika, the upholder of the world, was well pleased and spoke to them in visible form.
The Devi said: What you solicit, O King, and you, the delight of your family, receive all that from me. Well-pleased I bestow those boons to you both. . Markandeya said: Then the King chose a kingdom, imperishable even in another life, and in this life itself, restoration of his own kingdom wherein the power of his enemies is destroyed by force. Then the wise merchant also, whose mind was full of dispassion for the world, chose the knowledge, which removes the attachment (in the form of) ‘mine’ and ‘I’. The Devi said: O King, after slaying your foes in a few days, you shall obtain your own kingdom and it shall last with you there.‘And, when you are dead, you shall gain another birth from the Deva Vivasvat (Sun), and shall be a Manu on earth by name Savarni. And, O the best of merchants, I grant you the boon, which you have desired of me. (Supreme) knowledge shall be yours, for your self-realization. Markandeya said: Having thus granted them both the boon that they desired, the Devi disappeared forthwith, as they were extolling her with devotion. Having thus gained the boon from the Devi, Suratha, the foremost of Kshatriyas, shall obtain a new birth through Surya and shall be the eighth Manu named Savarni.
Here ends the thirteenth chapter called ‘The bestowing of boons to Suratha and Vaisya’ of Devi-Mahatmya in Markandeya-Purana, during the period of Savarni, the Manu. Here ends the Devi-Mahatmya of 700 Mantras.
Om Tat Sat
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OMSAIRAM
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